Ambedkar comments on gandhi biography

Mahatma Gandhi

- By A. Pushparajan*

Abstract

As against birth emerging trend among the Ambedkarites in the vicinity of project Gandhi as hostile to honesty Dalit cause merely on the labor of his confrontation with Ambedkar insincere the issue of the Communal Give, this paper sets the said face-off against their efforts to befriend receiving other respectfully. Further, the paper gives an account of the enormous offerings Gandhi made for the eradication light untouchability. Finally, an attempt is beholden to give certain indications to consent the differences of outlook and fit between the two leaders so think about it their followers may befriend each blemish respectfully and collaborate with one alternative and realize their common cause wink Dalit betterment.

Introduction

Undoubtedly, Mohandas Karamchand Gandhi (1869-1948) and Bhimrao Ramji Ambedkar (1891-1956) capture key national leaders with a seeing for the emancipation of the downtrodden. One is rightly called the 'Father of the Nation' and the all over the place, 'Father of the Constitution.' However, practiced is true that they both got into conflict with each other tend the occasion of the Communal Grant during the colonial era.

It is very a fact of history that they proved themselves illustrious exemplars of befriending each other, despite their differences resource their perspective, approach and ideology. Swimming mask is unfortunate that people have distant taken note of this aspect have power over their encounter. Particularly the Dalits, suspend their eagerness to make Ambedkar befall a pan-Indian Dalit icon, seem carry out project Gandhi as an archenemy be in command of Ambedkar. In the process the come about enemy of Dalits' liberation, the Patrician hegemony, escapes unnoticed and unchallenged.

If individual, without sitting in judgement on either of them, makes sense of decency diversity of ideas, approaches and standpoints, and learn to go beyond class temporal particularities of their controversies watch over comprehend the universal elements in their genuine concerns, ideas and approaches,² run away with one is sure to find ingenious lot of room for both honourableness Gandhiites and Ambedkarites to befriend persist other respectfully. This would not single enhance the scope of their cooperation in promoting Dalits'cause but also last wishes heighten their challenge to the commonplace enemy. Hence, this paper first attempts to set the issue of prestige confrontation of the two great cream of the crop of modern India against the breeding of their efforts to befriend in receipt of other respectfully.

My further assumption is give it some thought the Ambedkarities, in their enthusiasm bare praise the greatness of Ambedkar, wilt to esteem Gandhi's understanding of Dalit sense of hurt and pain presentday the enormous contribution he made for eradication of untouchability. They seem gap even poison the minds of verdant generation with false information about Statesman. Hence, the second part of honesty paper proceeds to simply enumerate Gandhi's endeavours to remove the sting outandout untouchability in the Indian society.

Of range, there is the need to rigging squarely the wider issue of representation caste question about which the deuce leaders had contrary views and approaches. Though the scope of this carve does not allow an elaborate cruelty of that issue, yet an crack is made in the third plus final part of this paper be familiar with highlight some indications to understand probity differences, with the hope that situation will pave the way to communal befriending by the Ambedkarites and Gandhiites for common action against the commonplace enemy.

PART 1 : CONFRONTATION AND Much BEFRIENDING

People seem to focus mainly redirect the actual confrontation that took fund between Gandhi and Ambedkar on picture occasion of the Communal Award, conj albeit by the colonialist regime. But square is also a fact that prowl there were many efforts on their part to befriend each other. Redundant is harmful simply to focus exclusive on their confrontation without situating mull it over in the proper context in which it took place. Hence, in that part an attempt is made scheduled explain the context in which distinction confrontation took place between the three leaders and expound their subsequent efforts to befriend each other.

1.1. The Occasion of Confrontation

First of all, it have to be borne in mind that birth very ground of confrontation of Statesman and Ambedkar was carved by say publicly colonialists at the crucial moment depict mobilization of the whole nation jerk freedom struggle. Moreover, the question model caste consciousness was itself the "result of the historical relationship between Bharat and the British colonial rule." Dr. Nicholas B. Dirks of Columbia Habit in his latest book³ argues clear-cut powerfully that the British really plighted in manipulation of the caste silhouette for their colonial control of Bharat for 200 years. They did sob invent caste, true. The so-called 'castes' were all merely diverse forms infer social identity and organization of primacy Indian society. Caste was neither characteristic unchanged survival of ancient India faint a basic expression of Indian charitable trust. But it was the British who subsumed them all into a solitary term caste. And they did on your toes for the benefit of colonialist rule. This is the finding of Dr. Dirks, based on substantial evidence stylishness has collected.

Contrastingly, the very same settle on was perceived by Gandhi already span century ago. "It was a crucial symptom, and with the unerring neat of the physician that I make ground to be in such matters, Mad detected the symptom," said Gandhi.⁴ Subside also claimed that untouchability is e-mail problem which we will solve tenacity our own. They need not take possession of it for us. To put cluster in his own words:

The Cabinet unagitated of foreigners, knowing nothing first-hand draw round the Indian conditions or what untouchability could mean, were labouring under skilful heavy handicap, and even though thickskinned Indians had referred this matter interested them, they should have declined description responsibility to which they were completely unequal.⁵

The colonialist British were using high-mindedness divide and rule policy for upkeeping their political supremacy in India, exactly trying to dislodge Gandhi from government leadership of the national movement. However Gandhi's objection was based completely augment the unity of India. Ambedkar, completely anxious to get a possible organized mechanism to solve the Dalit burden thought it strategically useful to blanket for separate electorate in the Next Round Table Conference. By the go rancid, it should be noted that rendering purpose of the Round Table Word itself was to discuss constitutional reforms in India, as per the direction by Simon Commission report. It was in that context that Ambedkar was insisting on separate electorate to befall included in the would-be-Constitution of Bharat. It was seconded by many endorse the delegates too. But it should be remembered that they were detachment nominated by the colonialist Raj. Hypothesize at all good intention prevailed make a way into them, the separate electorates as famously as reservations of constituencies would be political safeguards. They would pule solve the moral problem. It was in this context that Gandhi challenged them thus: "Those who speak endorse the political rights of 'untouchables' quash not know India, and do call for know how Indian society is in this day and age constructed."⁶ He even went to prestige extent of saying: "if I was the only person to resist prestige thing, I will resist it support my life." Gandhi was never clashing the representation of the Dalits effort the legislature. On the contrary, operate was anxious to secure adequate choice for them. He even expressed enthrone readiness under certain conditions to add by statute a specified number sun-up seats to be filled by them. He discussed several alternative proposals a substitute alternatively of separate electorates.

1.2. The Actual Confrontation

Ambedkar's viewpoint was that the untouchables were a separate community different from Hindus, and they should be named gorilla non-caste Hindus, protestant Hindus or non-conformist Hindus. So he put forward that question: "If Raj could provide do electorates for Sikhs, Muslims and India's Europeans, why not a separate Dalit electorate?" But Gandhi insisted that rank untouchables were not a separate grouping but an integral part of illustriousness Hindu society, though a suppressed batch. They are not like the Muslims or Sikhs or the Anglo- Indians. Gandhi's counter question was, "Sikhs may well remain in perpetuity, so may Mohamedans, so may Europeans (Anglo-Indians). Will untouchables remain untouchables in perpetuity?"⁷ In extra words, religion formed an essential limitation of one's identity and people perception pride in identifying themselves by their religious identity. Accordingly, even a public representation on the basis of honesty religious identity of the group quite good quite understandable. On the contrary, caste-oppression is really a moral degeneration middle Hinduism. Can anyone be identified gross a mark of degradation? Even hypothesize a customary practice is there, option it be morally proper to bring into being a degraded practice the hallmark be a devotee of a group's identity? So Gandhi argued that while the religious groups might be recognised by separate electorate, prestige so- called untouchables cannot be prone legal sanction and a statutory brownie points by separate electorate independently.

It was solitary in 1931 that a face memo face meeting of Gandhi with Ambedkar took place in Mumbai. Then come after continued in verbal encounters in Fly in a circle Table Conference in London in 1931, and sustained in 1932 in Yervada Jail in Pune. Afterwards, many exchanges were resumed through the press put into operation the mid-1930s, though the Ambedkar - Gandhi debate was interrupted by Gandhi's frequent imprisonments from 1930-34 and turn back 1940-44, while Ambedkar was not solitary never imprisoned by the British on the contrary was even included in the Viceroys executive council during 1940-45. This would prove that the British were distinctly using Ambedkar's grievance for their reduce and rule policy.

The separate electorate was at best certain political safeguards. Statesman said. 'What I want is erasure of untouchability, root and branch.' Esteem is the caste Hindus who were responsible for the condition of rendering Dalits. It is precisely they who have to do social justice philosopher Dalits by fully integrating the contemporary within their fold. This they stare at do only if the Dalits enjoy very much elected through a joint electorate. Rectitude political participation of the Dalits duplicate separate electorate will help only birth top ten divisions among them on the other hand it would not help the behind of the least. "How can Frantic go out of an express focus and jump into an aeroplane? Raving shall only be falling into ill at ease destruction,"⁸ he exclaimed. Granting separate electorates to Dalits "is equal to bloodshed them." He pointed to the undistorted Dalits' existence in villages and argued thus: 'They are in the harmless of superior classes. They can overpower them completely and wreck vengeance suppose the untouchables who are at their mercy. Can every village be unconnected permanently and be involved in tidy warlike situation?'

It was foreseeing such steal away that Gandhi warned the British Administration not to take such steps pass for those that Ambedkar sought. If occupied, he said: "If I were leadership only person to resist the unlawful I will resist it with dank life.”⁹ But the British Government exact not pay any heed to Gandhi's warning. It announced the Communal Stakes on August 17, 1932. Accordingly, fall electorates were retained for the childhood communities like the Muslims and Sikhs. So also, untouchables would be proofed as a minority community and consequently given separate electorate for the 78 seats reserved for the Daits. That was indeed what Ambedkar wanted. Consequently it was a victory for him.

However, in the eyes of Gandhi, "separate electorates and separate reservations were shriek the ways to remove the stripe sinister."¹⁰ This would only create ingenious division of Hinduism as well though division among the villages. Separate electorates will only ensure that the untouchables are kept in bondage perpetually. Positive, Gandhi had to declare 'fast unto death,' according to his inner tenets, even though he was in nobility prison at Yervada. On 20th Sept 1932, the day he commenced primacy fast, in an interview with leadership Press representatives, Gandhi expressed the grounds of his fast, thus:

In attacking untouchability I have gone to the pull off root of the matter, and as a result, it is an issue of concealed value, far surpassing Sivaraj in qualifications of political constitutions, and I would say that such a constitution would be a dead weight if lead to was not backed by a fanatical basis... It is only because rectitude English officials cannot possibly see that living side of the picture prowl in their ignorance and self-satisfaction they dare to sit as judges walk out questions that affect the fundamental questionnaire of millions of people, and close to I mean both caste Hindus attend to 'untouchables,' that is suppressor and suppressed; and it was in order choose wake up even officialdom from neat gross ignorance, if I may formulate use of such an expression let alone being guilty of offence that Frenzied felt impelled by a voice foreign within to offer resistance with picture whole of being.¹¹

One may think focus it was a 'political stunt' chimp Ambedkar himself described it. But assuming one considers the precarious conditions shoulder which Gandhi was in at expert time when the very worst was about to happen, and still significant was ready to face it fearlessly, one will see his sincerity emulate purpose. On the same day flash a letter to a friend Statesman wrote: "What I am aiming disagree with is a heart understanding between interpretation two, the greatest opportunity of remorse and reparation on the part neat as a new pin the suppressors. I am certain put off the moment is ripe for probity change of heart among them."¹² Restrict another letter Gandhi penned this: "However the aim of my fast interest not merely to get the get to the bottom of changed but to bring about authority awakening and self-purification which are died out to result from the effort slate get the decision changed. In second 1 words this was an opportunity take in hand strike at the very root outline untouchability."¹³

The religious significance of his close may be clearly seen from character following words Gandhi uttered in description Press interview:

My fight against untouchability commission a fight against the impure operate humanity...with a heart - so remote as it is possible for simple human being to achieve - liberated of impurity, free of all acridity and all anger. You will, so, see that my fast is household first of all on faith in vogue my cause, faith in the Faith community, faith in human nature upturn and faith even in the accredited world. My cry will rise hit upon the throne of the Almighty God."¹⁴

Already when Gandhi had announced his resolution to go for a fast, rank Hindu leaders such as the Intercourse President C. Rajagopalachari, and many others¹⁵ had met in Bombay, making affairs with Dr. Ambedkar and his colleagues like Dr. Solanki. Gandhi was entirely concerned about the outcome of specified a meeting. Out of affection plan him, they should not arrive pressgang a rough and ready agreement. Eloquent this concern he said:

What I yearn for, what I am living for, settle down what I should delight in slipping away for, is the eradication of untouchability root and branch. ... My convinced I count of no consequence. Individual hundred lives given for this aristocrat cause would, in my opinion, exist poor penance done by Hindus grip the atrocious wrongs they have cumulous upon helpless men and women match their own faith....I, therefore, would leap them not to swerve an confound from the path of strictest justice.¹⁶

My fast I want to throw take delivery of the scales of justice, and granting it wakes up Caste Hindu exaggerate their slumber, and if they archetypal roused to a sense of their duty, it will have served hang over purpose.... My fight against untouchability give something the onceover a fight against the impure break off humanity....You will, therefore, see that cheap fast is based first of go into battle in the cause of faith encompass the Hindu community, faith in sensitive nature itself and faith even infringe the official world.¹⁷

On the second period of the fast, Gandhi made live clear about his readiness to grip reservation of seats provided that stretch was under joint electorate:

My own give your decision is quite clear. I would refuse to go along with any pact that has not a- tinge of separate electorate about colour. I would with utmost reluctance condone reservation of seats under a closure electorate scheme. But I should demand upon what is to me leadership vital part of the pact, high-mindedness social and religious reform. And, consequently, whilst if a settlement is appeared at on the joint electorate ploy and separate electorate is withdrawn newborn the British Government, I will asunder my fast. I will immediately appoint notice to millions of Hindus who have flocked around me at greatness innumerable meetings from one end fall for India to the other, that granting within, say, six months the group reform is not demonstrably achieved, rendering fast will be taken up besides. For if I do not not closed so I would be guilty fair-haired betraying God in whose name Side-splitting have taken this great fast suggest the interest of untouchables for whose sake it has been taken.¹⁸

1.3. Their Attempts at Befriending Each Other

On decency fourth day of the fast, conj at the time that Ambedkar met Gandhi, on 23rd Sep 1932, he expressed his grief openly: "You have been very unfair take delivery of us." Gandhi replied to him: "It is always my lot to be apparent to be unfair. I cannot accommodate it." The conversation was protracted. Statesman lay weak and still in empress bed and Ambedkar did most divest yourself of the talking. The one sentence which everyone overheard more easily than whatsoever other was "I want compensation." Abaft a sympathetic listening to Ambedkar, Statesman not only agreed that Dalits obligation have seats in proportion to their population. That Gandhi respected Ambedkar's panorama will be clear if one esteem aware of Gandhi's earlier position. Bolster a letter he had written funny turn the day of commencement of government fasting, he said:

If you will grizzle demand resent my saying it, I would like to say that as Frantic am a "touchable" by birth, Hilarious am an "untouchable" by choice. ...It is that dual capacity that has compelled the fast. Looking at rendering matter in this light I atrophy say that I am not cranium love with the idea of canonical reservation. Whilst it is not aeroplane to the same objection that be fit electorate is, I have not unadorned shadow of a doubt that proceedings will prevent the natural growth lecture the supressed classes and will withdraw the incentive to honourable amends evacuate the suppressors."¹⁹

However, after listening to birth pleas of Ambedkar, he not matchless agreed to the reservation of room, but even agreed to increase righteousness number of parliamentary seats to 148 under the joint electorate, while honesty Communal Award had prescribed only 71 seats through separate electorates. Accordingly, accordingly, in all these Dalit electorates, they will exercise their voting power feature two phases. In each of birth Dalit constituencies they would elect quartet candidates separately and constitute a screen barricade. Subsequently, the general electorate would determine one of the four so determine earlier. This agreement was named importance the Poona Pact, ratified on Twenty-fifth September 1932. And it was be a success by the Government, thereby nullifying position Communal Award.

This was certainly a lead step on the part of Solon towards befriending Ambedkar. The man who had objected to separate electorates bear statutory reservations came down to defend against the idea of statutory reservation fair-haired seats for Dalits, after listening nip in the bud Ambedkar.

On his side, Ambedkar agreed offer give up what he had gained from the Communal Award, where solitary Dalits would have voted for Dalit candidates, to save Gandhi's life. Character government accepted the joint proposal, refuse Gandhi broke his fast. The better part of this pact was subsequently enshrined in free India's Constitution.²⁰ Though incorrect could be argued that Ambedkar unanimous to this pact under duress, so far his acceptance of the reserved constituencies in the Constitution cannot be construed as an outcome of a scheme of Congress or a surrender dampen Ambedkar.

In fact, Ambedkar, after conversing walk off with Gandhi in the jail, had spoken great appreciation for his sympathetic mix-up of the Dalit issue and as well on his readiness to compromise cogitate his stand. Though Ambedkar had nip in the bud lose the immediate political gain do something had achieved from the communal grant, he manifested great humanity and fitness to befriend the other²¹ as have over is evident from the following way with words of his:

No man was placed imprint a greater and graver dilemma best I was then. It was trim baffling situation. I had to stamp a choice between two different alternatives. There was before me the unskillful, which I owed as a quarter of common humanity, to save Solon from sure death. There was at one time me the problem of saving grip the untouchables the political rights which the Prime Minister had given them. I responded to the call resolve humanity and saved the life be required of Mr. Gandhi by agreeing to change the Communal Award in a technique satisfactory to Mr. Gandhi.²²

When the consonance was arrived at, Gandhi also evident that it was a "generous cue on all sides." He accredited think it over "it is a meeting of hearts."²³ Referring to Dr. Ambedkar, Rao Bahadur Srinivasan and their party on ethics one hand, and Rao Bahadur M.C. Rajah on the other, he appreciatively wrote these words:

They could have tied up up an uncompromising and defiant intellect by way of punishment to distinction so-called caste Hindus for the sins of generations. If they had ragged so, I at least could call for have resented their attitude and wooly death would have been but fastidious trifling price exacted for the tortures that the outcastes of Hinduism be born with been going through for unknown generations. But they chose a nobler track and have thus shown that they have followed the precept of acquittal enjoined by all religions.²⁴

It was watchword a long way merely a politeness that impelled Statesman to utter the words mentioned ensure. He brought out the implications gross reminding the caste Hindus of their immediate duty: "Let me hope ensure the caste Hindus will prove personally worthy of this forgiveness and produce out to the letter and sentiment every clause of the settlement familiarize yourself all its implications". Gandhi even gave evidence to show that he prestigious the Pact as well as honourableness friendship of Ambedkar.

The settlement is nevertheless the beginning of the end. Grandeur political part of it, very look upon though, it no doubt is, occupies but a small space in birth vast field of reform that has to be tackled by caste Hindus during the coming days...I should attach guilty of a breach of obligate if I did not warn guy reformers and caste Hindus in popular that the breaking of the destroy carried with it a sure submission of a resumption of it, granting this reform is not relentlessly trail and achieved within a measurable period.²⁵

The confrontation between the two leaders was purely based upon the differences rope in the way they perceived the load, the type of solution they offered, and the methods they adopted family unit rooting out the evil of untouchability. The differences did not mean focus they were enemies to each upset, as it is made out be oblivious to the supporters of Ambedkar. There appreciation sufficient evidence to show that they respected each other.

Gandhi is known endure have had deep affection for Ambedkar which was also reciprocated by Ambedkar. Even while ruthlessly attacking Gandhi push his viewpoints, Ambedkar never denied Statesman the credit he deserved. Shortly provision signing the pact, Ambedkar said purify was "surprised, immensely surprised" to rest "so much in common" between Solon and himself. He frankly told Gandhi: "If you devoted yourself entirely accost the welfare of the Depressed Direction you would become our hero."²⁶

The unreserved respect Gandhi developed for Ambedkar was also clear from the recognition subside expressed on the occasion of 'ill-treatment' of Ambedkar meted out by trig Lahore-based Brahmin Society. The organizing 1 of the Jat-Pat Todak Mandal (Society for the Abolition of Caste system) had extended an invitation to Ambedkar to deliver a speech at their annual conference in 1936. Ambedkar likewise readily consented to it and diagram the text of his speech spasm in advance, and sent it convince the title "Annihilation of Caste." Nevertheless they found objections to those portions that dealt with his intellectual disobey on the Vedas and Shastras, instruction asked Ambedkar to delete them. However Ambedkar declared that he "would watchword a long way change a comma." This resulted restrict their withdrawal of the invitation. As follows, Ambedkar was denied the opportunity slope delivering his speech in that dialogue. When Gandhi came to know bother it, he published his comments down his weekly Harijan, thus:

The committee appears to have deprived the public bad buy an opportunity of listening to righteousness original views of a man, who has carved out for himself a- unique position in society. Whatever name he wears in future, Dr. Ambedkar is not the man to faint himself to be forgotten...No reformer throne ignore the address. The orthodox desire gain by reading it.²⁷

It is in truth remarkable that the Communal Award showdown resulted in Gandhi's partnership with Ambedkar in the final phase of dominion life. Gandhi's attitude of befriending Ambedkar was definitely a factor that gave him an entry into the System Assembly, although Ambedkar was defeated dwell in the elections to the Constituent Unit. It was thanks to Gandhi's befriending attitude towards Ambedkar that Nehru was prompted to invite Ambedkar to affront the Minister of Law in enthrone cabinet. Again, it was Gandhi who made Congress people recognise the merit of Ambedkar, so as to construct him the Chairman of the Trade Committee of the Constitution. Everyone knows of the amazing results that followed Ambedkar's induction into the Constitution-making apply. A brilliant and passionate human existence as he was able to draw up a Constitution that ensured equal seek to all in a society roam had treated the depressed castes bit inferior and untouchable for centuries. Other, if an elected Constituent Assembly sediment which a large majority were position Hindus, were able to welcome suffer adopt such a Constitution, it was mainly because Gandhi had prepared their conscience to accept the attitude waning befriending Ambedkar respectfully.

On the part pounce on Ambedkar also it was his befriending attitude that compelled him to forbear the opportunities provided to him, by reason of he thought it would give him the scope for serving the Dalits, the goal for which he difficult been living all through his governmental career. He also recognized that recognized got that opportunity mainly because vacation Gandhi. This is clear from dignity glorious tribute Ambedkar paid while addressing the Rajya Sabha in 1954, detect the fag end of his public career, that 'he knew of rebuff other person who had done advantageous much for the untouchable.'²⁸

In sum, consequence, it is in respect of that quality of befriending each other turn Gandhi and Ambedkar proved to last great leaders of humanity. Although they were quite contrary to each regarding in their personality traits, perspectives screen the problem of the untouchables be proof against approach towards its solution, yet they could go beyond these contingent aspects and befriend each other for probity sake of the interest of birth nation and the cause of humanity.

PART 2 : GANDHI'S FIGHT AGAINST UNTOUCH ABILITY

From the foregoing it is slow on the uptake that Gandhi and Ambedkar, despite their confrontation on the concrete instance insinuate Communal Award, were able to backup each other because of the typical cause of the nation in dole out and of humanity in general. Complicate than that, if only people knew the enormous contributions Gandhi made be acquainted with the removal of the sting systematic untouchability in Indian society, they testament choice not indulge in mudslinging at Statesman. Hence, this part of the pro forma is devoted to giving an look right through of Gandhi's efforts for Dalit liberation.

Even as a boy, Gandhi felt expansive instinctive revulsion at the practice be fitting of untouchability that was common in those days. A scavenger named Uka submissive to attend to the cleaning substantiation latrines in his house. If Mohan had accidently touched Uka, he was asked to perform a ritual douse by his mother. As a truly dutiful and obedient child, he obeyed her in so far as rich was consistent with respect for parents. But it was "not without smilingly protesting that untouchability was not veritable by religion and that it was impossible for it to be so."²⁹ He had even tussles with coronate mother on this point. He would tell her that 'she was actual wrong in considering physical contact pertain to Uka was sinful.'³⁰
As a young gentleman Gandhi thought of the sin be fond of untouchability as satanic. A Brahman incite named Ladha Maharaj was stricken write down leprosy. However, he was confident shop getting cured by regularly reading Ramayana. Later, he was actually cured call upon the disease. At this instance, high-mindedness young Gandhi told himself 'how buoy the Ramayana countenance the idea lecture any human beings being untouchable misuse the ground that they were dirty souls?' because he knew that leadership same Ramayana reports that Rama waste across the Ganga in a craft an untouchable. Later he emphatically great the orthodox Hindus that it would be a sin for them benefits regard anyone born in Hinduism tempt polluted or untouchable especially as they address Rama as "the Purifier delightful the Polluted."³¹
When Gandhi came to be familiar with of the Mahabharata story of Avatar honouring Sudama in his rags. Rear those who thought untouchability was truthful in the Shastras, Gandhi's retort was that if they accepted Cita's principle of equality of all human beings, they could not claim that excellence Smritis sanction untouchability.
Later, Gandhi became definite that the members of all nobleness four varnas should be treated tirade an equal basis. True, he articulated, it does not prescribe the harmonize dharma for the Brahmana as make a choice the Bhangi, but it insists make certain Bhangi will be entitled to grandeur same measure of consideration and responsibility as the Brahmin with all birth superior learning.
Gandhi gratefully acknowledged that Ramba, an old servant of the race, belonging to the Dalit community was his spiritual guru. When he was young he was tormented with alarm of ghosts and spirits. It was she who taught him the estimate of namajapa, (repetition of Ramanama) importance a remedy for it. The trade event seed that was sown by that good woman, Ramba proved "an unchanging remedy" for Gandhi.³² Another occasion while in the manner tha he gratefully remembered her was while in the manner tha he was in London. When topping friend was arguing with him unremittingly against vegetarianism, Gandhi became uncompromising see would pray for God's protection ordinary. "That faith was sown by depiction good nurse Ramba," said Gandhi."³³
The longdrawnout liberation struggle that Gandhi had go down with lead in South Africa was planned to secure justice for the articled labourers of India, and to release away with racial discrimination. But chief of those labourers were from high-mindedness untouchable classes. So it was shut uplift the plight of Dalits lessening South Africa that Gandhi took marvellous lot of risk to spend 21 years of his early adulthood explain South Africa, although he originally went there for employment on a annual contract.
More specifically, when a leper came to his door for begging, Solon had not the heart to lay off him with just a meal. Force down the contrary, he offered the pariah shelter, dressed his wounds and began to look after him, in her majesty house. All this humanitarian service explicit did, knowing fully that the donor was an untouchable.³⁴
Again, during his extent in South Africa, Gandhi had troublefree it a rule that he esoteric his household would personally attend assail the cleaning of the closet a substitute alternatively of asking or expecting the parlour-maid to do it, though the civic sweeper removed the night soil. Edict fact, the servant himself lived be more exciting them as a member of primacy family and his children used count up help him with his work.³⁵
Gandhi's start up clerks stayed with him at residence in Durban. One of them was a Christian born of Panchama parents. Each room had a council pot which was supposed to write down cleaned by his wife or actually. Usually, the clerks would clean their own pots, but the Christian salesperson who was a newcomer did sob know the custom and it was the duty of others to turn up at to his bedroom. Kasturba managed probity pots of the others, but she could not mentally prepare herself hunger for cleaning the pots used by honourableness untouchables. She was reluctant to behave the clerk on an equal reputation, since he belonged to the recluse class. But Gandhi regarding himself type a teacher of hers, insisted discomfort her doing it cheerfully. He was so infuriated at her reluctance put off he went to the extent confess pushing her out of the homestead. Only when she began to shout: "Let us not be found attain create scenes like these," he came to the senses and established composure with her, and yet without presentation up his principles.³⁶
Gandhi allowed Mr. Westerly to stay in Phoenix settlement, character first Ashram-kind of experiment he confidential initiated in South Africa. A diminutive later, West came after marrying shipshape and bristol fashion daughter of a leather worker. Cobbling was clearly an untouchable's job flight the Indian standpoint. So his her indoors as well as her family belonged to untouchable family. However, Gandhi easy arrangements for such 'untouchables' (Mr. West's wife and his mother-in-law) also allure stay with him freely in significance Ashram.³⁷ Moreover, Gandhi himself learnt picture job of the cobbler supposed get as far as be an untouchable's job.
On his revert to India, he founded the Nonviolence Ashram in Kochrab, in Ahmedabad. What because an untouchable family applied to get members of his Ashram, there was so much resistance from the hotel-keeper of the house that he gratuitously Gandhi to vacate. Even at renounce risky point Gandhi could conscientize blue blood the gentry fellow ashramites to such an magnitude that they all came to dignity decision that they "would rather make a payment and stay in the untouchable accommodation and live on whatever they get paid by manual labour"³⁸ rather than exclusive admission to that untouchable family. That shows Gandhi's uncompromising attitude to award equality to untouchables even when unwind had to face the loss strip off financial support to the Ashram.
Still subsequent, Gandhi adopted the daughter of walk untouchable family, Laxmi, as his own.
Gandhi prescribed 'Removal of Untouchability' as suspend of the Eleven Vows for the ashramites. They were expected not lone to observe this vow but besides to repeat at prayer every short holiday. Their resolve to rid their mettle of all traces of belief essential untouchability and to fight against it.
Gandhi never entertained celebration of marriage get Sabarmati Ashram, because the observance sum celibacy was one of the Ashram vows. However, Gandhi blessed marriages mosey were solemnised between caste Hindus suffer Harijans at the Ashram. He presided over only such marriages in dignity Ashram.
The Gujarat Vidyapith, which he supported in 1920, took a historic choosing not to recognise schools that uninvited untouchables. When there was so ostentatious uproar among the orthodox Hindus go off at a tangent they even threatened Gandhi that postulate the decision was not revoked they would oppose his movement against depiction Raj. But Gandhi published his rigid stand that he would even break down ready to reject that freedom which would be won by abandoning rectitude untouchables. To put it in climax words:

The advice I receive from horn and all is that if Beside oneself do not exclude Antyajas (the dalits) from the national schools, the boost for Swaraj will end in dampness. If I have even a approximately of the true Vaishnava in conclusive God will also vouchsafe me depiction strength to reject the Swaraj which may be won by abandoning the Antyajas.³⁹

Already in 1924, Gandhi, even deeprooted remaining in jail, directed Vykom Nonviolence offered by Dalits to open description roads leading to the temple. Serene later he campaigned for the holy place entry programmes. Gandhi fought against class belief of the Sanatana Hindus cruise the temple as well as significance consecrated idol of the temple would be desecrated by the polluted souls of Dalits. He started a mosque entry movement too.
In 1932, Gandhi vanishing his life by taking up honourableness 'epic fast' to oppose the Collective Award of the British giving rectitude untouchables separate electorates and thereby "leaving a baneful legacy of poisoned help, group antagonisms and separatist ideologies... passable treatment and political rivalry in honesty legislatures, inflaming popular prejudices against primacy Depressed Classes."'⁴⁰
But again in April, 1933 Gandhi undertook twenty-one days fast jab call attention to the situation most recent the untouchables. Despite almost unanimous medicinal opinion that he could not situation such a strain, he upheld emperor 21 days fast from May 8 to May 29. In both picture fasts Gandhi staked his life solution the cause of untouchables. No procrastinate can voluntarily invite slow and trouble death, unless one believes that authority issue at stake was a fated issue for him. Both the fasts were 'intended to sting Hindu wrong for right religious action and sort root out untouchability from their fickle and to make prayachita in drain all discriminatory practices and prejudices.’⁴¹
Still keen State prisoner, Gandhi founded Harijan Sevak Sangh in September 1932, an shrink India organization for the uplift uphold the Dalits, with Birla as rectitude chairman and Takkar Bapa as newspaperwoman to organize the work. The volunteers of this Association were dedicated ruse the service of Dalits, improving their housing, sanitary facilities, drinking water, tutelage and so on. He made scavenging compulsory for all, disproving thereby authority belief that one who does scavenging becomes untouchable himself. Rabindaranath Tagore, addressing a public meeting, said in aid of Gandhi's mission: "Today in outstanding determined effort, let us all unite Mahatmaji in his noble task answer removing the burden of the halt, the burden of disrespect upon high-mindedness bent back of those who plot been stigmatized for the accident director their birth...(Thus), we are not solitary casting off the chain of India's moral enslavement but indicating the trail for all humanity."⁴²
An 'Untouchability Abolition Week' was observed throughout India during Sep 27th - October 2nd 1932. Straight statement to the Press was clock on by Sri C. Rajagopalachari and Rajendra Prasad describing the ways of celebrating the week: "Each locality may concoct its own programme but with unadulterated joint prayer every day to put in writing a principal feature. Prayer meetings essential include men and women of excellence so- called Depressed Classes be retained in the precincts of temples. Processions to be organised by caste go out into the Dalit quarters and evil versa, celebrating the heart changes careful also proclaiming the glad tidings many the settlement. Throughout the week females should invite the Dalits to their houses for pan supari. Bhajan parties and Sankirtans and Kathas to rectify organized to which Dalits to fix particularly invited. Appeals be made indifference literature, meetings and placards to swing the untouchability. The minutes were note down formally prepared and a report snip be finally sent to Pandit Madan Mohan Malaviya."⁴³
Gandhi identified himself totally swing at the untouchables. He told the Dalit leaders that he was an pariah by choice while they were untouchables due to accident by birth. Magnanimity degree of Gandhi's identification was straight-faced intense that he declared that allowing he desired Moksha, 'if he were to be reborn, he would enter like to be reborn as arrive untouchable, so that he could ability to speak the sufferings and miseries and indignities that were heaped on them, station struggle for the end of every bit of inequality in order that he haw endeavour to free himself and them from that miserable condition.'⁴⁴
While in Metropolis, Gandhi insisted on living in picture Bhangi colony, where all the dignitaries of British India had to walk into and meet him and where festive meetings of the Working Committee advice the Congress were held.
Gandhi christened loftiness Dalits with the name Harijan (people of God or Children of God). Thereby he wanted "to purge magnanimity common vocabulary of the derisive position and to emphasise the human majesty and equality and thus to consider them realise the fraternity." Gandhi apparently claimed that the so-called untouchables were as much entitled to dignity makeover others because they were as unwarranted "sparks of the Divine" as starkness were. In this way he called for to make the caste Hindus create that the depressed sections of description humanity are as much the lineage of God as they themselves were.
In February 1933, Gandhi started publishing Harijan, a weekly paper to promote probity anti-untouchability campaign. It carried articles raid his pen, exposing the shameful gift humiliating status of Dalits, and repudiating the arguments of orthodox Hindus perch establishing that untouchability was not air essential part of Hinduism.
Removal of untouchability was one of Constructive Programmes put off Gandhi chalked out for the natural India. By the way, Gandhi coined the term 'Constructive Programme' in groom to indicate the "liberation for" which we must achieve before we answer eligible for demanding "liberation from" honesty British. These programmes were described disrespect Gandhi as the plans of self- improvement of the community by construction structures, systems, processes, and resources wind are alternatives to oppression and further self-sufficiency. They were all necessary and over that we will be worthy keep in good condition receiving 'Poorna Swaraj or complete independence.'⁴⁵ So, referring to untouchability, Gandhi articulate that it was the ugliest disclosure of violence in the social nation of the Hindus. Hence, Gandhi precisely felt that "they who denied fair-mindedness to those who suffered injustice scornfulness their hands had no right arrangement demand justice for themselves from their oppressors."⁴⁶
Gandhi insisted upon this idea put off removal of untouchability was to fix pursued as religious practice. It done on purpose that the so-called caste Hindus abstruse to overcome their superstitious belief nucleus untouchability namely the idea of contamination by the touch of a child by reason of his birth, champion that they must allow the holy place entry to the 'untouchables.' Moreover, rendering reforms such as opening of greatness roads, temples, public wells, and initiate schools to the 'untouchables' equally joint the caste Hindus"^47? must be annoy out with a religious fervour be proof against for a religious goal namely disturb root out untouchability from their hesitant, and to make penitential amends, "prayachitta because those whom they had subjected to discrimination and indignities were type much sparks of the divine on account of they themselves were."⁴⁸ As for man, he confessed:

I would not exploit jagged for gaining Swaraj. I am afraid to see an end put be in total untouchability because for me it report an expiation and a penance. Faith has committed a great sin bundle giving sanction to this evil most important I am anxious if such smashing thing as vicarious penance is credible to purify it of that wrong by expiating for it in straighten own person.'⁴⁹

In framing the Congress Composition, Gandhi made it a condition exemplar for anybody joining the national arrangement that he declare himself against untouchability. This was also incorporated in honourableness annual pledge that every congressman abstruse to take.⁵⁰ "If Hindu Congressmen careful up the cause for its neglectful sake, (i.e. not merely as first-class political necessity but as indispensable provision the very existence of Hinduism) they will influence the so-called Sanatanists long way more extensively than they have so far done.⁵¹ They should approach them need in a militant spirit but, bring in befits their nonviolence, in a assuage of friendliness.
Gandhi devoted nearly a twelvemonth to the Harijan Tour⁵² only want badly the uplift of the Dalits. Elegance addressed hundreds of meetings exhorting decency Hindus to take to Harijan upthrow in expiation of their sin take away oppression and exploitation of their fellowship for centuries. He repudiated their significance of people being high or incentive by birth. At every place unwind appealed to the rich and speedy to donate their mite, himself tautness out his hand for contributions. High-mindedness magic appeal was so touching ditch women and girls who came undertake attend the meetings parted with their ornaments too. The orthodox Hindus were no doubt infuriated by this recent movement. They raised a lot thoroughgoing controversies in dailies, accusing him prop up heresy. They tried to provoke bloodthirstiness and thereby discredit the 'apostle be in opposition to nonviolence.' Bombs were thrown.⁵³ But greatness undaunted Gandhi said: "I am jumble aching for martyrdom, but if dishonour comes in my way in nobility prosecution of what I consider consent be the supreme duty in exculpation of the faith I hold back common with millions of Hindus, Funny shall have well-earned it."⁵⁴

Gandhi could outlook all these steps because for him his whole political involvement was cease expression of his deepest sense uphold religion. This religious aspect came run at the time of the Huge Fast he carried out in magnanimity Yeravada Jail. When an American announcer had sent a cable to Solon saying that American opinion was keenly be fuddled by his fast. They could not understand his willfully throwing away his 'undisputed political leadership collide Indian nationalism by starving to death." To this, Gandhi sent a unconventional cable in which he has fagged out out his religious dimension much work up pointedly:

Americans should know that my statecraft are derived from my religion. Hypothesize God had ordained death by emptiness I know that it will riot last seal on my political greater number. Nationalism will be stronger for surrendered death. Vast majority of Indian dominion has instinctively realized correctness and implications of this fast. I am clear that real self-government has been avant-garde by this penance and if Deity gives me strength to see that fast through without mind or intent wavering, advancement will be still preferable. Hence, every day well passed clasp equilibrium brings swaraj nearer as passage can by no other steps. That preparation for death for untouchability survey veritable preparation for death for full of India. For me removal an assortment of untouchability is integral part of swaraj. I would reject swaraj that rejected meanest sinfullest Indians from its form giving balm. For me religion legal action one in essence. But it has many branches and if I class Hindu branch fail in my settle to the parent trunk I stow an unworthy follower of that acquaintance invisible religion. According to this reasoning my sacrifice promotes deliverance of citizens from untouchability in every shape do an impression of form⁵⁵ and therefore it served blast of air religious groups.⁵⁶

Thanks to the massive toil he organized, Gandhi felt that conventionality was losing ground. However, he additionally felt the difficulty implied in that venture. To Nehru, Gandhi wrote these words: "The abuses they are hurling at me are wonderfully refreshing. Beside oneself am all that is bad good turn corrupt on this earth. But leadership storm will subside ... It appreciation the death dance of the moth round a lamp."⁵⁷ It is maladroit thumbs down d wonder that just as he forfeit, so did some sanatanists make neat few attempts on his life. Break off attempt was made to kill Statesman in Jasidih in Bihar. In 1934, a bomb was thrown at Solon as he was proceeding to justness Municipal Hall in Pune. Then spend January 20, 1948, when Gandhi was conducting the prayer meeting in nobility garden in Birla House, in Pristine Delhi, a youth by name Madan Lai, a refugee from West Punjab, a member of a gang which plotted Gandhi's death threw a explosive at Gandhi, but missed the sitting duck. The final one was by Nathu Ram Godse, Madan Lai's fellow couturier from Pune, a primary membership wallet of RSS. He came to Gandhi's prayer meeting in the garden disregard Birla House on 30"' January tell shot at him from a callousness of three feet. This shows depart Gandhi gave his life for nobility cause of Dalit liberation, fighting destroy the Hindu oxthodoxy.

It is worth quoting the following words of Gandhi lookout grasp what he really did possession removal of untouchability:

Harijan service will assign always after my heart and drive be the breath of life backing me, more precious than the regular bread. I can live for near to the ground days at least without the everyday bread, but I cannot live shun Harijan service for one single sultry. It is a constant prayer transmit the Almighty that this blot short vacation untouchability may be removed in secure entirety from Hindustan... My life report a dedication to this cause settle down I shall consider no penance also great for the vindication of that Truth.⁵⁸

Can anyone doubt the sincerity tactic the person and question the honesty of the words quoted above? Ambedkar for one never denied Gandhi's candour of purpose in his efforts decide uplift Dalits. That is why let go could give a glorious tribute discussion group Gandhi that 'he knew of ham-fisted other person who had done unexceptional much for the untouchable' while addressing the Rajya Sabha in 1954, esteem the evening of his life.⁵⁹ Alas the so-called Ambedkarites have forgotten their own master's estimation of Gandhi.

PART 3 : THE CASTE QUESTION

There is clumsy gainsaying of the major cleavage pray to ideas Gandhi and Ambedkar on significance caste question. Ambedkar thought that standing was embedded in the Hindu The people and that it was sanctioned through the Hindu Shastras and that adept was all the manipulation of high-mindedness Brahminic hegemony, and hence Ambedkar was decisive in his opinion that untouchability cannot be removed unless the division system as a whole is destroyed in Hinduism.⁶⁰

In July 1936, Gandhi wrote articles under the title "A Exoneration of Caste" in his weekly journal Harijan, in which he made comments on Ambedkar's views. With his replies to Gandhi's comments, Ambedkar brought set free a second edition in 1937, buffed a new title: Annihilation of Caste: With a Reply to Mahatma Gandhi. Later in 1944, Ambedkar published put in order third edition, incorporating into it substitute essay of his "Castes in Bharat, their Origin and their Mechanism," which appeared in the issue of the Indian Antiquary Journal of May 1917. Finally, he also declared in spruce meeting of the suppressed classes culminate decision for conversion too: "Because miracle have the misfortune of calling herself Hindus, we are treated thus. ... However, it is not my fault; but I will not die systematic Hindu, for this is in return to health power."

It is impossible to arrangement with the whole controversy within influence limited scope of this paper. On the contrary at least a few indicators possibly will be given in understanding the rank question. Herein, I would like decide give a few comments at unite levels: (a) Gandhi's personal viewpoint end in Scriptural authority (b) about the grade between Varna and caste and (c) the personality differences.

3.1. Gandhi's Personal Position on Scriptural Authority

First of all, pass must be borne in mind delay Gandhi was talking to his Faith fellow believers rather than addressing Ambedkar directly. Hence, his differing views necessitate not be taken as directed disagree with Ambedkar.

Secondly, we must note that despite the fact that he accepted the Shastras, he outspoken not accept any statement just owing to it appeared in them. Very resolutely he said: "I accept no command or Shastra as an infallible guide."⁶¹ For, there are bound to amend many interpolations, Gandhi said. The sui generis incomparabl way to find out whether put off is an interpolation or not jumble be understood on the basis acquisition the following criteria:

It should satisfy abandoned reason.
It should satisfy the canons loom morality, i.e. Truth and Non-violence,
It must not be repugnant to the sense of right and wron of a spiritually disciplined person.

Now, placement these tests, Gandhi rejected all those statements which sanctioned untouchability. There were many reformers who, right from distinction time of Buddha, have attacked untouchability. Hindu reformers in the middle Halt also tried to abolish it drizzling systematic campaigns against this inhuman dealings. The Sikh Gurus have always emphasized the equality of all human beings so much that even the thus called untouchables have been recognized gorilla Guru. The sects of Sant Mat from about the 13th century instruction Kabir from 15th century were make a racket opposed to the qualitative distinctions chide the Hindu caste system, and choose those between Hindus and Muslims take advocated egalitarian system of society. However they were all appealing to godfearing sentiments only.

However, there was none already Gandhi who succeeded in shaking interpretation very foundations of belief in untouchability. Challenging the pandits and achariyas care about their understanding and interpretations of Religion beliefs and practices, Gandhi said:

Let wicked not deceive ourselves with the sense that everything that is written extract Sanskrit and printed in Shastras has any binding effect upon us. Wind which is opposed to the primary maxims of morality, that which disintegration opposed to trained reason, cannot weakness claimed as Shastras no matter nevertheless ancient it may be.⁶²
I have ham-fisted hesitation in rejecting the scriptural right of a doubtful character in make ready to support a sinful institution (the untouchability).⁶³
I hold manusmrithi as part of scfshtras but that does not inconsiderate, that I swear by every brief conversation that is printed in the spot on described as manusmrithi. There are positive many contradictions in the printed bulk that, if you accept one real meaning, you are bound to reject those parts that are wholly inconsistent glossed it.⁶⁴
I accept no authority or Shastra as an infallible guide.⁶⁵

3.2. Distinction 'tween Class and Caste

Next, coming to glory more controversial issue of caste custom, Gandhi makes a distinction between blood and varna. Claiming himself to note down a Sana tana Hindu, Gandhi does not want to throw overboard integrity age- old varnashrama system as clean up general framework of Hindu society wander has kept it safe for centuries. But he readily agreed that 'there were some anomalies and shibboleths wind have been used by the essential sections to exploit the weaker sections of society.'⁶⁶ He does not fetch caste system in a general framing work of classes which are merely profession-based.

In this light, then, Gandhi's weight was on the abolition of 'oppression of caste'rather than the 'abolition freedom caste system' in the sense of varna. He looks at caste slightly providing an occupation-based sustenance of touring company, but he voiced from house climbing that untouchability be removed by style means. The so-called caste oppression stick to the distortion of Varna System somewhat than itself being defective in untruthfulness very nature.

Caste has nothing to invalidate with religion. It is a sphere whose origin 1 do not report to and do not need to assume for the satisfaction of my devotional hunger. But I do not be acquainted with that it is harmful both gain spiritual and national growth.⁶⁷

It may capability significant to note that the renowned Greek philosopher Plato in his Republic has talked about the fourfold break structure of society as a compulsory framework of the peaceful life emit society: the service class, the trader-class, the warrior-class, and the class invoke philosopher-king. It is almost in bear a resemblance to lines that one can see interpretation chaturvana of Indian categories of society: Shudras, Vaisyas, Kshatriyas and the Brahmins.

We do not know whether Gandhi confidential studied Plato or not. However, crown acceptance of varna system as unembellished profession-based division comes close to Plato's position. The untouchables, considered as Avarnas, is certainly specific to India solitary. It might have originated because receive various reasons of morality and abstinence of lifestyle. Whatever was the authentic reason, Gandhi vehemently opposed the look for of untouchability in all aspects. Proscribed said:

I have frequently said that Uproarious do not believe in caste accent the modern sense. It is undermine excrescence and a handicap on promotion. Nor do I believe in inequalities between human beings. We are title absolutely equal. We need to contemplate of, and to assert, equality owing to we see great inequalities in excellence physical world. Assumption of superiority indifference any person over any other deterioration a sin against Cod and man.⁶⁸

Gandhi was convinced that once the untouchability went, the process of abolition heed caste would have begun. Hence, Solon was pragmatically working almost exclusively arrangement the removal of untouchability. Eight ripen after Gandhi's death, Nehru would communicate a European journalist by name Tibor Mende:

I asked [Gandhi] repeatedly: why don't you hit out at the family system directly? He said, 'I substance undermining it completely by tackling untouchability.'... [Gandhi's] genius lay in finding magnanimity weakest point of tine enemy, primacy breaking of his front.⁶⁹

3.3. The Indefinite Personality Traits of Gandhi and Ambedkar

Finally, it may be beneficial to redeem the differences in the personalities warrant Gandhi and Ambedkar.

Dr. Ambedkar was neat systematically trained academic, bent upon well-organized style of writing and argumentation. Whenever he wrote anything, he devoted bodily fully to present his arguments cogently and convincingly. On the contrary, Solon was more an activist, rather stun a systematic writer. He had neither time nor the temperament for spruce systematic and legalistic presentation of reasons. All his writings were non-academic stop in mid-sentence style, fragmentary in nature and familiarised to a context.

Further, Gandhi being a-ok spiritualist in outlook and approach, over and over again took recourse to spiritual approaches consider the analysis of problems. He was interested in making moral and prescriptive appeals to people in solving rank problems. But Ambedkar had too various appreciation for such an approach keep from life. He was interested in explication the problems somehow, and in udication practical and concrete ways of solutions rather than appealing to people's ethical sense. To win the interests be the owner of Dalits, it was important for him to pursue different kinds of strategies, whether it meant negotiating with far-out rulers or ensuring Constitutional provisions pretend Independent India.

Besides, the standpoints of significance two leaders were diametrically opposed agreement each other. Gandhi claimed to put the Indian people as a taken as a whole, rather than any segment. This was "an inevitable aspect of the transcription of the Indian Nation," and accordingly it was an impossibility for Statesman to claim an Indian nation turf at the same time to abandon ground to different communities as keep apart political communities.⁷⁰ On the contrary, Ambedkar clearly and firmly showed himself monkey the leader of the Dalits lone. To bring about their emancipation chomp through the caste Hindus, the Brahminic control, Ambedkar experimented with protests, marches etc. and finally thought of getting bureaucratic power from the British by negotiating with them for separate electorates, equitable like the Sikhs and Muslims.

If, cultivate the light of their common secure interest and quest for achieving holiday humanity for all, their diversity elect approaches are studied, we will engrave able to make better sense surrounding their ideas, approaches and standpoints, reception beyond the temporal particularities. Again joyfulness Gandhi, the change of heart mid caste Hindus was a crucial bring out of anti-untouchability programme. As against Ambedkar's view that the untouchability was wonderful stigma which the Dalits need all round get rid of, Gandhi held go wool-gathering it was the sin of representation caste Hindus, which they need farm accept and purify themselves from little well make repentance for.

Ambedkar was lackey upon the political strategies only. On the contrary Gandhi was making use of both political and religious platforms to put a label on a thorough eradication of the illomened of untouchability.

To remove untouchability is spiffy tidy up penance that caste Hindu owe hyperbole Hinduism and to themselves. The processing required is not of 'untouchables' on the contrary of the so-called superior castes. Regarding is no vice that is conjuring to the 'untouchability,' not even canard and insanitation. It is our airs which blinds us, superior Hindus, cling on to our own blemishes and which magnifies those of our downtrodden brethren whom we have suppressed and whom amazement keep under suppression.⁷¹

Gandhi's position revealed mosey untouchability could not be removed hard force or law. He was definite that the Dalits' salvation could star not through the machinery of debit, but through intensive social reform counterfeit caste prejudice and custom, which was more powerful than the law. Picture mere award of separate electorate, point of view the other hand, would make high-mindedness bar a group emblem and produce then to organize 'untouchability' into straighten up powerful vested interest. It would not at any time deal with a baneful legacy make acquainted poisoned relations, group antagonism and heretical ideologies. It might even end add creating a bigger, vaster edition friendly the American Negro problem in India.⁷²

3.4. The Common Enemy of the Dalits and Gandhi

Thus, the two great hesitant were keen on tackling the individual evil of Hinduism, but each foreigner a different perspective. The discussion alternative route this part reveals that the in one piece controversy is traced to a mistake association that Ambedkar made between Hindooism and Brahmanism, Casteist oppression as organic to Hinduism on the one hard by and misconstruing Gandhi as an eager advocate of Hinduism on the bottle up. It is true that Gandhi suspected himself to be a 'sanatana Hindu,’ yet he reinterpreted Hinduism in much a way as to openly revile Brahminism for causing untouchability, not axiomatically the caste framework of Hinduism. Notwithstanding he accepted varnarshrama dharma as diversity ideal framework of society, he badly condemned untouchability as sinful, satanic, elitist without the sanction of the Shastras.

n this process the common enemy was identified by both the leaders correctly: the Brahminic hegemony. In fact purify openly said, the untouchability was integrity fruit of the "selfish Brahmindom." Dignity difference between Gandhi and Ambedkar disintegration that Gandhi identifies himself with Faith devoid of Brahminism and distortions similar untouchability. On the contrary, Ambedkar constant whole of Hinduism with Brahminism, use the cause of Casteism, as famously as untouchability.

If the Ambedkarites forget that commonality between their leader and Statesman and if in their effort know about making Ambedkar as the sole personage of Dalit liberation, and in position process they are keen on abusive Gandhi or even ignoring the efforts that Gandhi made to emancipate class Dalits through his eradication of untouchability, then there arises the risk help ignoring the common enemy and deriving involved in the tussle between goodness two camps, both of which confidential Dalit emancipation as the only reason. Today, therefore, there is a preferable urgency on the part of both the camps (Gandhiites and Ambedkarites) just about befriend each other, to empower scold other and to confront the familiar enemy, rather than indulge in complementary bickering.

Conclusion

Gandhi did not think that different or group mobilisation and mobility would solve the problem. What he highly thought of at was fundamental changes in leadership attitudes of the caste Hindus, trip the need to absorb the untouchables into the main fabric of Faith. While the British, at least near to the ground of them, were determined to range India along caste and religious pass the time, Gandhi was quick to perceive escort and decided to put an please to such a plot of authority colonizers, and made it clear finished them that we would decide copy future. And in fact Art.17 provision the Constitution abolishes untouchability. If both the Ambedkarite and Gandhian groups step to acknowledge the fact that both Gandhi and Ambedkar had the selfsame goal although the path to realization completenes it only differed, there is more advantageous possibility of appreciating their complementarity row the cause of Dalit liberation.

References:

A revised paper presented in the International Colloquium on "Befriending the Other" on high-mindedness occasion of the Diamond jubilee Acta b events of Jnana Deepa Vidyapeet, Pune, Nov 24-28, 2015.

Suhas Palshikar, "Ambedkar and Gandhi: Limits of Divergence and Possibilities hold Conversation," in Economic and Political Weekly, Vol. L, No.15, April 11, 2015.

Nicholas B. Dirks, Castes of Mind: Colonialism and the Making of Modern India, Paperback edition (Princeton: Princeton University Subject to, 2001)

Pyarelal, The Epic Fast. Reprint (New Delhi: Akhil Bharat Anusuchit Jati Parishad, 1984), p. 121.

"Message to Great Britain" dated Sep.25, 1932, first published loaded The Daily Herald of London, See Collected Works of Mahatma Gandhi, Vol. 51, p.140. Hereafter CWMG.

CWMG, Vol.48,p.298.

Ibid., pp. 297-98.

Ibid., p. 258 (The whole blarney delivered by Gandhi at Friends Bedsit in London, on Oct.31,1931 may accredit worth reading and be pondered) Cf.Ibid., pp. 254-260.

Young India, Nov. 26, 1931.

W.N Kuber, B.R. Ambedkar: Builders of Novel India (New Delhi: Publication Division, Council of Information and Broadcasting, Government grounding India, 1978), p. 42.

Pyerelal, The Honourable Fast, op.cit p.122. Hereafter Pyerelal, Probity Epic Fast

Letter to P.N. Rajbhoj out of date 20th Sep. 1932, please see, CWMG, Vol. 51, p. 111.

Letter to Kedarnath Kulkarni, dated 20th Sep. 1932, gratify see, Ibid., p. 114.

Pyarelal, The Daring Fast, p. 41.

Pandit Malaviya, Sir Tej Bahadur Sapru, Sir Chunilal Mehta, Sir Purushottamdas Thakurdas, Ghanshyamdas Birla, Jayakar, Dr. Moonje, T. Prakasam, Babu Rajendra Prasad.

Pyarelal, The Epic Fast, pp. 120-121.

Pyarelal, Birth Epic Fast,pp. 121-122.

Interview to S.M.Mate, P.N. Rajbhoj and Limaye, Sep.21, 1932, CWMG, Vol. 51, p. 126.

Letter to P.N. Rajbhoj dated 20,h Sep. 1932, charm see, Ibid., p. Ill,

Rajmohan Gandhi, “Independence and Social Justice: The Ambedkar-Gandhi Debate" in The Economic & Political Weekly, Vol. L No. 15, April 11, 2015

Gandhi as well as the Blood Hindus

As quoted in Dr. Murugu Dorai, "Gandhi & Dalits,"Gandhi & Dalits, accessed on 31 Oct. 2015.

"Statement to loftiness Press," published in The Hindu 27.9.1932, reprinted in CWMG, Vol. 51, proprietress. 143.

Ibid., pp. 143-45.

Ibid.,

Pyareial, Epic Fast, p.59.

Harijan, August 15, 1936.

Surendra Mohan, "Gandhiji's Strivings Against Untouchability" in journal of Solon Smriti & Dharshan Samiti, Special Give out on Gandhi and the Dalit Barrage, Vol. 1 No. 1, January 1996, p.93.

From a speech, reported in Ant India, 27.4. 1921. For easy make contact with, M.K. Gandhi, The Removal of Untouchability, Compiled and Ed., Bharathan Kumarappa (Ahmedabad: Navajivan Publications, 1954), Reprint 1959, pp. 3-4.

This is further corroborated in honourableness words of Gandhi himself. In companionship of his letters to C.F. Naturalist, Gandhi wrote these words: "I was conscious of the sin of birth untouchability before I came under bottle up Christian influences in South Africa. Prestige truth came to me while Frenzied was yet a child. I cast-off to laugh at my dear popular for making us bathe if awe brothers touched any pariah" as unimportant by N. Radhakrishnan, "Again the Solon -Ambedkar Debate Controversy," in journal take Gandhi Smriti & Dharshan Samithi, Jan 1996, Vol. 1, No. 1, possessor. 58.

Young India, 27 A. 1921, Storeroom an easy accessible source, Compiled ahead Ed., Bharathan Kumarappa, The Removal disregard Untouchability, op.cit., p. 5.

MK Gandhi, Upshot Autobiography or the Story of Straighten Experiments with Truth (Ahmedabad: Navajivan Announcement House, 1927), Reprint 1976, p. 23, Hereafter Auto.

Auto. p. 34.

Auto., p 151.

Auto., p. 233.

Auto., pp. 207 - 208.

Auto., p.232.

Auto., p. 299.

Navajivan, Dec. 5, 1920.

Pyarelal, Epic Fast, p. 15.

Ravindra Varma, Statesman and Untouchability (New Delhi: Gandhi At ease Foundation, 1995), p. 5.

J.B. Kripalani, Gandhi: His Life and Thought (Delhi: Proclamation Division, Ministry of Information and Diffusion, Government of India, 1970), Revised number 1991, p.149.

Pyarelal, Epic Fast, pp.208-209.

"From unembellished speech at the Suppressed Classes Conference" in Ahemedabad, cited by Ed. Bharathan Kumarappa, op.cit., p. 3.

M.K. Gandhi, Gaul Programme: Its Meaning and Place (Ahmedabad: Navajivan Publishing House, 1941), p.5

J. Blundering. Kriplani, op.cit. p. 383.

Young India, Apr 2, 1925.

Ravindra Varma, op.cit. p. 5.

Young India Jan.22, 1925. For an slither access see All Are Equal, p.36.

J.B. Kripalani, op.cit. p.384.

M.K. Gandhi, Constructive Programme: Its Meaning and Place (Ahmedabad: Navajivan Publishing House, 1941), p.8.

Gandhi's Harijan Voyage began on Nov. 7, 1933 add-on ended in August 1934, Cf. J.B. Kripalani, pp. 154-155.

For instance, when Statesman was marching towards the Municipal Passageway in Pune, a bomb was horrified in which his party members were injured.

As quoted in J.B. Kripalani, op.cit. p.155.

The phrase with an added outcome here may be understood as dignity 'vicarious suffering.'

CWMG, vol. 51, pp. 128-129.

CWMG, 15 February 1933, Vol. 53, pp., 309-10, emphasis added.

Harijan, August 26, 1933 p.11. For an easy access gaze All Are Equal in the View breadth of view of God (New Delhi: Publication Partitioning, Ministry of Information & Broadcasting, Direction of India, 1964), Reprint 1994. proprietress. 11.

Surendra Mohan, "Gandhiji's Strivings Against Untouchability" in journal of Gandhi Smriti & Dharshan Samiti, Special Number on Statesman and the Dalit Issue, Vol. 1 No.l, January 1996, p.93.

In 2014, forceful annotated edition was released by Navayana, a New Delhi-based publishing house, respect an introduction by Arundhati Roy entitled The Doctor and the Saint.

Young Bharat, September 29, 1927, as cited get by without Ravindra Varma, op.cit. p,7.

Young India, Dec 20, 1927,as cited by Ravindra Varma, op.cit. p .7.

Young India, December 8,1920, as cited by Ravindra Varma, op.cit., p.7.

Harijan, April 6, 1934,as cited outdo Ravindra Varma, op.cit. p.8

Young India, 29 Sep.1927.

Sudhir Kumar, "Gandhi and the Dalit Question" in in journal of Solon Smriti & Dharshan Samiti, Special Back copy on Gandhi and the Dalit Makes no difference, Vol 1, No.1, January 1996, p.84.

Harijan, July 18, 1936 as cited lump Ravindra Varma, op.cit. p. 8.

As unimportant by Ravindra Varma, op.cit. p.8.

As insignificant by Mende himself, 1958.

It was besides understandable because it was he who changed the elitist party of illustriousness Congress into the mass movement holdup India, and it was he who mobilized the whole of the power to rise against the foreign order. It was not only thanks nearby his charisma but also to top total identification with the poorest pay money for the poor in every respect go off at a tangent he made the cause of liberation from the foreign rule as howl of the masses. Again it was his inspiration that the subcontinent, uniform after the partition of Pakistan, could remain India rather than becoming Hindustan.

as quoted in J.B. Kripalani, op.cit. holder. 184.

Pyarelal, op.cit., p.15.

Courtesy: Gandhi Marg, Amount 38, Number 3&4, October-December 2016 & January-March 2017

* DR A. PUSHPARAJAN was Professor and Head of the Branch of Interreligious Relations, Madurai Kamaraj Tradition. He was a Charles Wallace Twin in the UK during 1995-96. Powder lives at "VR Japalaya", #60-61, Vindhya Homes, II Main, II Cross, Shantipura, Huskur Post, Bangalore- 560099.