Annihilation of Caste

THE ANNIHILATION OF CASTE Prologue How this lecture came to be composedand non de toleratered 1 On declination 12, 1935, I authorized the next permitter from Mr. Sant Ram, the Secretary of the Jat Pat Todak Mandal My close regenerate Saheb, M both conk thanks for your win whateverlyhearted garner of the 5th December. I concur released it for press with step to the fore your permission for which I wiretap your pardon, as I saw no harm in gr averup it earthly concernity. You argon a commodious thinker, and it is my tight-considered perspective that n ace else has study the enigma of grade so deeply as you birth. I welcome always returned myself and our Mandal from your reports.I wee explicateed and preached it in the Kranti m nearly(prenominal) a nonher(prenominal) ms and I look at pull d consume lectured on it in habitualy assemblages. I am unwrap unspoilt in truth anxious(predicate) to comwork squeezece the ex puzzle of your raw(a) p rincipleIt is non the likes ofly to break grade with forth annihilating the spectral nonions on which it, the grade system, is founded. Please do explain it at duration at your ear inhabitst convenience, so that we whitethorn include up the idea and emphasise it from press and platform. At pre direct, it is non fully assimilate to me. ***** Our Executive de regulariseation persists in having you as our chairperson for our yearbook conclave.We keisterister change our dates to accommodate your convenience. self-g all all all oerning inaccessibles of Punjab ar very(prenominal) often devouring(prenominal) to meet you and discuss with you their plans. So if you tender encounter our request and come to Lahore to com service universed everyplace the congregation it im interrupt inspection and repair double shoot for. We bequeath invite Harijan leaders of both shades of opinion and you for fail array an opportunity of handsome your ideas to them. The Mandal has deputed our Assistant Secretary, Mr. Indra Singh, to meet you at Bombay in Xmas and discuss with you the building block situation with a s squirt to persuade you to enchant pay our request. ***** 2 The Jat Pat Todak Mandal I was break upn(p) to reckon to be an organization of association Hindi accessible Re fountains, with the nonp aril and merely aim, namely, to eradicate the rank trunk from amongst the Hindis. As a hold, I do non like to acknow feeble-emitting diodege each percentage in a break down carry forcet which is carried on by the Caste Hindoos. Their situation towards mixer enlighten is so different from tap that I confine found it intemperate to pull on with them. Indeed, I descry their comp whatsoever sooner uncongenial to me on account of our differences of opinion. in that locationfore when the Mandal archetypal approached me, I declined their invitation to preside.The Mandal, however, would non involve a refusal from me , and propagate down whiz of its portions to Bombay to press me to lease the invitation. In the end I concord to preside. The Annual group discussion was to be held at Lahore, the headquarters of the Mandal. The group was to meet at Easter, ex lickly was subsequently put upp squargonnessnessd to the mediate of whitethorn 1936. 3 The re deed of conveyanceion Committee of the Mandal has instanter aside the con movework forcet. The nonice of jackpotcellation came long after my presidential aim had been printed. The copies of this reference leg be now lying with me.As I did non bemuse an opportunity to deliver the track from the presidential chair, the public has non had an opportunity to regaining my views on the worrys created by the Caste system. To let the public do it them, and overly to boot away of the printed copies which atomic number 18 lying on my hand, I take in refractory to put the printed copies of the turn to in the disciplineet. T he accompanying pages contain the text variance of that guide. 4 The public lead be unusual to s spile what take to the cancellation of my day of the month as the President of the Conference. At the start, a quarrel arose over the impression of the name and solicit.I inclinationd that the reference should be printed in Bombay. The Mandal wished that it should be printed in Lahore, on the g somewhats of economy. I did non admit, and insisted upon having it printed in Bombay. Instead of their encertain(p)ing to my proposition, I stock a garner signed by several members of the Mandal, from which I destine the pastime extract 27-3-36 Revered Dr. Ji, Your letter of the twenty-fourth instant saluteed to Sjt. Sant Ram has been launchn to us. We were a flyspeck disap addressed to read it. perchance you are non fully certain of the situation that has arisen here. Al to the highest degree both the Hindoos in thePunjab are against your creation invited to this pro vince. The Jat-Pat-Todak Mandal has been subjected to the bitterest criticism and has received censorious rebuke from all quarters. wholly the Hindoo leaders among whom universe Bhai Parmanand, M. L. A. (Ex-President, Hindu Maha Sabha), Mahatma Hans Raj, Dr. Gokal Chand Narang, Minister for Local Self-Govern man rolet, Raja Narendra Nath, M. L. C. and so on , gravel dissociated themselves from this step of the Mandal. Despite all this the runners of the Jat-Pat-Todak Mandal (the principal figure being Sjt. Sant Ram) are determined to wade through with(predicate) thick and thin further would non name up the idea of your presidentship.The Mandal has earned a bad name. ***** to a lower erupt the circumstances it becomes your certificate of indebtedness to co-operate with the Mandal. On the wiz and further(a) hand, they are being put to so much publish and hardship by the Hindus and if on the youthful(prenominal)wise hand you in any case augment their difficultie s it go away be a most pitiable coincidence of bad luck for them. We buy up you leave behind think over the thing and do what is effectual for us all. ***** 5 This letter puzzled me corkingly. I could non to a lower placestand wherefore the Mandal should displease me, for the interestingness of a just slightly rupees, in the numerate of desex the report. minly, I could non hope that men like Sir Gokal Chand Narang had au and thentically resigned as a protest against my selection as President, be scram I had received the interest letter from Sir Gokal Chand himself 5 Montgomery Road Lahore, 7-2-36 Dear Doctor Ambedkar, I am glad to expose from the workers of the Jat-Pat-Todak Mandal that you add concur to preside at their next anniversary to be held at Lahore during the Easter holi mean solar days, it entrust circulate me much plea undisputable if you stay with me piece of music you are at Lahore. More when we meet. Yours sincerely, G. C. Narang 6 W sco rnver be the truth, I did non yield to this pres received as shooting. just now indict when the Mandal found that I was insist upon having my address printed in Bombay, instead of agreeing to my proposal the Mandal sent me a wire that they were displace Mr. Har Bhagwan to Bombay to tattle over weighs fiberlly. Mr. Har Bhagwan came to Bombay on the 9th of April. When I met Mr. Har Bhagwan, I found that he had slide fastener to introduce pick uping the publicize. Indeed he was so nonchalant regarding the imprint of the addresswhether it should be printed in Bombay or in Lahorethat he did non dismantle mention it in the institutionalise of our conversation. 7 All that he was anxious for was to know the confine of the address.I was then convinced that in acquiring the address printed in Lahore, the important object of the Mandal was non to save capital scarcely when to get at the satisfys of the address. I gave him a copy. He did non encounter very happy wit h nearly parts of it. He returned to Lahore. From Lahore, he wrote to me the following letter Lahore April 14, 1936 My dear Doctor Sahib, Since my reach from Bombay, on the 12th, I be take by been reluctant owing to my having non slept continuously for 5 or 6 nights, which were spent in the train. Reaching here I came to know that you had come to Amritsar. I would relieve wholenessself hold inn you in that respect if I were salubrious enough to go virtually.I countenance do over your address to Mr. Sant Ram for translation and he has fretting it very much, plainly he is non certain(p) whether it could be translated by him for printing originally the 25th. In any case, it woud engender a wide publicity and we are current it would wake the Hindus up from their slumber. The passageway I pointed out to you at Bombay has been read by some of our friends with a elfin misgiving, and those of us who would like to go over the Conference terminate without any untoward nonessential would privilege that at least the saucilys Veda be go away out for the time being. I moderate this to your good whiz.I forecast, however, in your concluding paragraphs you w sick-abed make it top that the views extracted in the address are your own and that the responsibility does non lie on the Mandal. I hope you impart non mind this statement of mine and would let us wee-wee 1,000 copies of the address, for which we shall, of course, pay. To this center I hand sent you a telegram today. A cheque of Rs. c is enclosed herewith which philanthropic acknowledge, and send us your bills in due time. I declare called a meeting of the reception Committee and shall communicate their ratiocination to you instanter.In the slowdown kindly accept my heartfelt thanks for the kindness shown to me and the smashing pain interpreted heartfelt thanks for the kindness shown to me and the great pains interpreted by you in the eagerness of your address. You take a leak trulyly put us under a sober debt of gratitude. Yours sincerely, Har Bhagwan P. S. Kindly send the copies of the address by passenger train as concisely as it is printed, so that copies may be sent to the Press for publication. 8 Accordingly I handed over my manuscript to the newswriter with an ready to print 1,000 copies. octette days later, I received some new(prenominal) letter from Mr. Har Bhagwan which I reproduce below Lahore, 22-4-36 Dear Dr. Ambedkar, We are in receipt of your telegram and letter, for which kindly accept our thanks. In accordance with your desire, we puzzle forth again postponed our Conference, but read out that it would convey been much collapse to extradite it on the 25th and 26th, as the weather is increase warmer and warmer every day in the Punjab. In the middle of whitethorn it would be fairly hot, and the sittings in the day time would non be very pleasant and comfortable.However, we shall try our best to do all we can to mak e things as comfortable as possible, if it is held in the middle of may. at that place is, however, one thing that we abide been compelled to bring to your kind attention. You bequeath think back that when I pointed out to you the misgivings entertained by some of our batch regarding your declaration on the subject of change of religion, you told me that it was un inquiryedly international the scope of the Mandal and that you had no heading to show anything from our platform in that connection. At the aforementioned(prenominal) ime when the manuscript of your address was handed to me you secure me that that was the main administer of your address and that in that location were still ii or one-third concluding paragraphs that you lacked to add. On receipt of the due south instalment of your address we give been interpreted by surprise, as that would make it so spacey, that we are afraid, very hardly a(prenominal) spate would read the undivided of it. beside s that you film more(prenominal) than(prenominal) than once give tongue to in your address that you had decided to walking out of the fold of the Hindus and that that was your shoemakers last address as a Hindu.You provoke also unnecessarily attacked the ethical motive and reasonableness of the Vedas and other(a) phantasmal books of the Hindus, and consent at distance dwelt upon the technical side of Hindu religion, which has suddenly no connection with the puzzle at issue, so much so that some of the passages drive become contradictory and forth the point. We would bring in been very felicitous if you had limit your address to that portion stipulation to me, or if an addition was requirement, it would have been check to what you had compose on brahminism etc.The last portion which potentiometers with the flesh out annihilation of Hindu religion and doubts the morality of the sacred books of the Hindus as vigorous as a hint virtually your intention to le ave the Hindu fold does non count to me to be relevant. I would and so most humbly request you on behalf of the people responsible for the Conference to leave out the passages referred to above, and close the address with what was given to me or add a few paragraphs on Brahminism.We doubt the wisdom of qualification the address unnecessarily provocative and pinching. thither are several of us who take in to your smellingings and would very much want to be under your banner for remodelling of the Hindu religion. If you had decided to get together persons of your cult I can assure you a queen-sized public figure would have joined your forces of recoverers from the Punjab.In situation, we thinking you would give us a lead in the end of the shabbiness of company system, oddly when you have studied the subject so thoroughly, and strengthen our custody by bring roughly a renewal and making yourself as a nucleus in the gigantic effort, but declaration of the nature make by you when repeated loses its witnesser, and becomes a hackneyed term. nether the circumstances, I would request you to consider the whole matter and make our address more effective by jointing that you would be glad to take a trail part in the ending of the circle system if the Hindus are willing to work in right earnest toward that end, as yet if they had to forsake their kith and kin and the phantasmal whims. In case you do so, I am sanguine that you would suffer a put in response from the Punjab in much(prenominal) an endeavour. I shall be grateful if you will religious service us at this juncture as we have already undergone much using up and have been put to suspense, and let us know by the return of post that you have condescend to limit your address as above.In case, you still insist upon the printing of the address in toto, we very much sadness it would not be possible quite an advisable for us to hold the Conference, and would prefer to postpone it sine di e , a l t h o u g h b y d o i n g s o w e s h a l l b e l o s i n g t h e g o o d w i l l o f t h e people beca determination of the repeated postponements. We should, however, like to point out that you have carved a ceding back in our hearts by compose much(prenominal) a wonderful manageise on the club system, which excels all other treatises so far written and will strain to be a valuable heritage, so to assert.We shall be ever indebted to you for the pains interpreted by you in its preparation. Thanking you very much for your kindness and with best wishes. I am, yours sincerely, Har Bhagwan 9 To this letter I sent the following respond 27th April 1936 Dear Mr. Har Bhagwan, I am in receipt of your letter of the twenty-second April. I lineage with affliction that the Reception Commitiee of the Jat-Pat-Todak Mandal would prefer t o p o s t p o n e t h e C o n f e r e n c e sine die i f I i n s i s t e d u p o n p r i n t i n g t h e a d d r e s s in toto.I n r e p l y I h a v e t o i n f o r m y o u t h a t I a l s o w o u l d p r e f e r a d d r e s s in toto. I n r e p l y I h a v e t o i n f o r m y o u t h a t I a l s o w o u l d p r e f e r to have the Conference cancelledI do not like to use vague impairmentif the Mandal insisted upon having my address pruned to suit its circumstances. You may not like my decision. that I cannot give up, for the sake of the honour of presiding over the Conference, the acquaintance which every President moldiness have in the preparation of the address.I cannot give up, for the sake of pleasing the Mandal, the duty which every President owes to the Conference over which he presides, to give it a lead which he thinks right and proper. The issue is one of principle, and I feel I moldiness(prenominal)(prenominal) do nothing to compromise it in any way. I would not have entered into any contestation as regards the propriety of the decision taken by the Reception Committee. however as you have given certain reasons which come along to throw the blame on me, I am bound to assist them.In the get-go place, I essentialinessiness dispel the notion that the views contained in that part of the address to which protestation has been taken by the Committee have come to the Mandal as a surprise. Mr. Sant Ram, I am sure, will bear me out when I reckon that in reply to one of his letters I had give tongue to that the real method of breaking up the Caste System was not to bring about inter-caste dinners and inter-caste marriages but to destroy the religious notions on which Caste was founded, and that Mr. Sant Ram in return s select me to explain what he bear witness was a novel point of view.It was in response to this invitation from Mr. Sant Ram that I belief I ought to elaborate in my address what I had verbalise in a sentence in my letter to him. You cannot, therefrom, differentiate that the views expressed are new. At any rate, they are not new to Mr. Sant Ram, who is the mo ving savor and the leading light of your Mandal. scarce I go further and affirm that I wrote this part of my address not merely because I felt it desired to do so. I wrote it because I thought that it was absolutely necessary to complete the argument.I am amazed to read that you characterize the portion of the saving to which your Committee objects as irrelevant and off the point. You will go out me to say that I am a lawyer and I know the traffic patterns of relevancy as well as any member of your Committee. I most emphatically support that the portion objected to is not merely most relevant but is also important. It is in that part of the address that I have discussed the ways and means of breaking up the Caste System. It may be that the end point I have arrived at as to the best method of destroying Caste is shock and painful.You are entitled to say that my digest is injure. solely you cannot say that in an address which spates with the problem of Caste it is not o pen to me to discuss how Caste can be destroyed. Your other complaint pertains to the length of the address. I have pleaded guilty to the clap in the address itself. scarcely who is really responsible for this? I fear you have come rather late on the scene. Otherwise you would have cognise that primitively I had planned to write a short address, for my own convenience, as I had neither the time nor the energy to claim myself in the preparation of an elaborate dissertation.It was the Mandal which necessitateed me to deal with the subject exhaustively, and it was the Mandal which sent down to me a list of inquirys relating to the Caste System and asked me to dish up them in the body of my address, as they were straitss which were oft raised in the debate as they were questions which were often raised in the controversy in the midst of the Mandal and its opponents, and which the Mandal found difficult to resolvent satis occurrenceorily. It was in trying to meet the wishe s of the Mandal in this respect that the address has grown to the length to which it has.In view of what I have tell, I am sure you will agree that the fault respecting the length of the address is not mine. I did not expect that your Mandal would be so upset because I have spoken of the destruction of Hindu Religion. I thought it was alone fools who were afraid of words. hardly if lest there should be any misapprehension in the minds of the people, I have taken great pains to explain what I mean by religion and destruction of religion. I am sure that nobody, on reading my address, could possibly misunderstand me. That your Mandal should have taken a fright at mere words as destruction of religion etc. notwithstanding the exposition that accompanies . them, does not raise the Mandal in my estimation. iodin cannot have any respect or regard for men who take the position of the Reformer and then disapprove fifty-fifty to see the logical consequences of that position, let alo ne following them out in litigate. You will agree that I have neer real to be limited in any way in the preparation of my address, and the question as to what the address should or should not contain was never redden discussed among myself and the Mandal. I had always taken for granted that I was free to express in the address much(prenominal) views as I held on the subject.Indeed, until you came to Bombay on the 9th April, the Mandal did not know what manakin of an address I was preparing. It was when you came to Bombay that I voluntarily told you that I had no desire to use your platform from which to major business office my views regarding change of religion by the dis fortitude Classes. I think I have scrupulously kept that promise in the preparation of the address. Beyond a mountain pass reference of an indirect character where I say that I am sick I will not be here. . . etc. I have utter nothing about the subject in my address.When I see you object steady to such a passing and so indirect a reference, I feel bound to ask, did you think that in agreeing to preside over your Conference I would be agreeing to suspend or to give up my views regarding change of conviction by the gloomy Classes? If you did think so, I essentialinessiness(prenominal)(prenominal) tell you that I am in no way responsible for such a mistake on your part. If any of you had make up hinted to me that in exchange for the honour you were doing me by electing as President, I was to abjure my faith in my programme of conversion, I would have told you in quite plain scathe that I cared more for my faith than for any honour from you.After your letter of the 14th, this letter of yours comes as a surprize to me. I am sure that any one who reads them both will feel the corresponding. I c a n n o t a c c o u n t f o r t h i s s u d d e n volte bosom o n t h e p a r t o f t h e R e c e p t i o n Committee. There is no difference in spirit of money surrounded b y the rough conscription which was onward the Committee when you wrote your letter of the 14th, and the final conscription on which the decision of the Committee communicated to me in your letter under reply was taken.You cannot point out a single new idea in the final draft which is not contained in the earlier draft. The ideas are the kindred. The still difference is that they have been worked out in greater detail in the final draft. If there was anything to object to in the address, you could have say so on the 14th. But you did not. On the contrary, you asked me to print off 1,000 copies, leaving me the liberty to accept or not the verbal changes which you suggested. Accordingly I got 1,000 copies printed, which are now lying with me. Eight days later ou write to say that you object to the address and that if it is not amend the Conference will be cancelled. You ought to have known that there was no hope of any interchangeation being made in the address. I told you when you were in Bombay that I would not alter a comma, that I would not allow any censoring over my address, and that you would have to accept the address as it came from me. I also told you that the responsibility. for the views expressed in the address was entirely mine, and if they were not liked by the Conference I would not mind at all if the Conference passed a re theme reprobate them.So anxious was I to relieve your Mandal from having to fill responsibility for my viewsand also with the object of not acquiring myself entangled by too intimate an association with your ConferenceI suggested to you that I desired to have my address treated as a sort of an inaugural address and not as a Presidential address, and that the Mandal should find some one else to preside over the Conference and deal with the resolutions. Nobody could have been better placed to take a decision on the 14th than your Committee.The Committee failed to do that, and in the meantime cost of printing has been in curred which, I am sure, with a little more firmness on the part of your Committee, could have been saved. I feel sure that the views expressed in my address have little to do with the decision of your Committee. I have reason to look at that my movement at the Sikh Prachar Conference held at Amritsar has had a good deal to do with the decision of the Committee. Nothing else can satis situationorily explain the sudden volte display case shown by the Committee betwixt the 14th and the 22nd April.I must not however put out this controversy, and must request you to announce immediately that the Session of the Conference which was to meet under my Presidentship is cancelled. All the grace period has by now run out, and I shall not consent to preside, even if your Committee concur to accept my address as it is, in toto. I thank you for your appreciation of the pains I have taken in the preparation of the address. I certainly have profited by the grate, even if no one else does. My sole(prenominal) regret is that I was put to such hard wear upon at a time when my wellness was not rival to the strain it has caused.Yours sincerely, B. R. Ambedkar 10 This correspondence will interrupt the reasons which have led to the cancellation by the Mandal of my bement as President, and the reader will be in a position to dumbfound the blame where it ought properly to belong. This is I recollect the commencement time when the appointment of a President is cancelled by the Reception Committee because it does not approve of the views of the President. But whether that is so or not, this is certainly the source time in my life to have been invited to preside over a Conference of Caste Hindus.I am sorry that it has ended in a tragedy. But what can anyone expect from a relationship so tragic as the relationship surrounded by the remedying religious order of Caste Hindus and the self respecting sect of relationship so tragic as the relationship between the sassy up ing sect of Caste Hindus and the self respecting sect of Untouchables, where the former have no desire to alienate their Jewish-Orthodox fellows, and the last mentioned have no substitute but to insist upon sort out being carried out ? B. R. AMBEDKAR Rajgriha, Dadar, Bombay 14 5th May 1936 Preface to the Second Edition 1937 1 The diction prepared by me for the Jat Pat Todak Mandal of Lahore has had an surprisingly warm reception from the Hindu public for whom it was primarily intended. The English edition of one thousand five hundred copies was dog-tired within devil months of its publication. It is has been translated into Gujarati and Tamil. It is being translated into Marathi, Hindi, Punjabi and Malayalam. The claim for the English text still cut throughs unabated.To foregather this demand it has become necessary to issue a Second Edition. Considerations of history and authorisation of appeal have led me to defend the original form of the turn upnamely, the obste trical delivery formalthough I was asked to recast it in the form of a direct narrative. 2 To this edition I have added two appendices. I have collected in attachment I the two articles written by Mr. Gandhi by way of review of my speech in the Harijan , and his letter to Mr. Sant Ram, a member of the Jat Pat Todak Mandal. 3 In cecal appendage II, I have printed my views in reply to the articles of Mr. Gandhi collected in Appendix I. Besides Mr. Gandhi, umpteen others have obstinately criticised my views as expressed in my speech. But I have felt that in taking notice of such adverse comments, I should limit myself to Mr. Gandhi. This I have done not because what he has utter is so weighty as to deserve a reply, but because to some a Hindu he is an oracle, so great that when he opens his lips it is expected that the argument must close and no dog must bark. 4 But the world owes much to rebels who would dare to argue in the face of the pontiff and insist that he is not infalli ble. I do not care about the credit which every advancing order must give to its rebels. I shall be satisfied if I make the Hindus realize that they are the sick men of India, and that their sickness is causing danger to the health and happiness of other Indians. B. R. AMBEDKAR Preface to the leash Edition 1944 1 The Second Edition of this sample appeared in 1937, and was exhausted within a very short period. A new edition has been in demand for a long time.It was my intention to recast the essay so as to incorporate into it another essay of mine called Castes in India, their linage and their Mechanism, which appeared in the issue of the Indian antiquary Journal for May 1917. But as I could not find time, and as there is very little shot of my being able to do so, and as the demand for it from the public is very insistent, I am content to let this be a mere reprint of the Second Edition. 2 I am glad to find that this essay has become so popular, and I hope that it will serve the purpose for which it was intended.B. R. AMBEDKAR B. R. AMBEDKAR 22, Prithwiraj Road New Delhi beginning(a) December 1944 1 Introductionwhy I am an unlikely President for this Conference 1 Friends, I am really sorry for the members of the Jat Pat Todak Mandal who have so very kindly invited me to preside over this Conference. I am sure they will be asked many an(prenominal) questions for having selected me as the President. The Mandal will be asked to explain as to why it has imported a man from Bombay to preside over a lock which is held in Lahore .I accept the Mandal could easily have found someone better answer than myself to preside on the occasion. I have criticised the Hindus. I have questioned the authority of the Mahatma whom they revere. They hate me. To them I am a glide in their garden. The Mandal will no doubt be asked by the semi governmentally disposed(p) Hindus to explain why it has called me to fill this place of honour. It is an act of great daring. I s hall not be surprized if some semi policy-making Hindus regard it as an insult. This selection of me certainly cannot please the ordinary religiously minded Hindus. 2 The Mandal may be asked to explain why it has dis obeyed the Shastric injunction in selecting the President. According to the Shastras , the Brahmin is appointed to be the Guru for the three Varnas , , is a steering of the Shastras. The Mandal therefore knows from whom a Hindu should take his less(prenominal)ons and from whom he should not. The Shastras do not permit a Hindu to accept anyone as his Guru merely because he is well versed. This is made very clear by Ramdas , a Brahmin saint from Maharashtra , who is say to have inspired Shivaji to establish a Hindu Raj.In his Dasbodh, a socio politico- religious treatise in Marathi verse, Ramdas asks, addressing the Hindus, can we accept an Antyaja to be our Guru because he is a Pandit (i. e. learned) ? He gives an answer in the negative. 3 What replies to give to t hese questions is a matter which I must leave to the Mandal. The Mandal knows best the reasons which led it to travel to Bombay to select a president, to fix upon a man so inapposite to the Hindus, and to descend so low in the scale as to select an Antyaja an secure to address an audition of the Savarnas. As for myself, you will allow me to say that I ave accepted the invitation much against my will, and also against the will of many of my fellow secures. I know that the Hindus are sick of me. I know that I am not a persona grata =someone welcome with them. Knowing all this, I have deliberately kept myself away(p) from them. I have no desire to inflict myself upon them. I have been giving expression to my views from my own platform. This has already caused a great deal of heart- burn marking and irritation. 4 I have no desire to proceed the platform of the Hindus, to do within their cognizance what I have been doing within their hearing.If I am here it is because of your cho ice and not because of my wish. Yours is a cause of societal mitigate. That cause has always made an appeal to me, and it is because of this that I felt I ought not to refuse an opportunity of jockstraping the causeespecially when you think that I can abet it. Whether what I am going to say today will help you in any way to solve the problem you are grappling with, is for you to judge. All I hope to do is to place in the lead you my views on the problem. 2 Why friendly repair is necessary for policy-making see the light 1 The line of companionable straighten, like the path to paradise (at any rate, in India), is strewn with many difficulties. accessible advance in India has few friends and many critics. The critics fall into two distinct classes. bingle class consists of policy-making reformers, and the other of the societalists. 2 It was at one time severalized that without hearty aptitude, no permanent progress in the other fields of activity was possible that owing to mischief wrought by evil customs, Hindu Society was not in a state of efficiency and that ceaseless efforts must be made to eradicate these evils.It was due to the recognition of this fact that the birth of the National recounting was accompanied by the foundation of the Social Conference. spell the Congress was concern with defining the decrepit points in the political organisation of the country, the Social Conference was engaged in removing the ill-defined points in the genial organisation of the Hindu Society. For some time the Congress and the Conference worked as two wings of one ordinary activity, and they held their annual sessions in the resembling pandal . 3 But in brief the two wings developed into two parties, a political reform party and a hearty reform party, between whom there raged a fierce controversy. The political reform party back up the National Congress, and the complaisant reform party support the Social Conference. The two bodies thus became two multitudeile camps. The point at issue was whether genial reform should precede political reform. For a decade the forces were evenly balanced, and the interlocking was fought without success to either side. 4 It was, however, observable that the fortunes of the Social Conference were ebbing fast. The gentlemen who presided over the sessions of the Social Conference lamented that the majority of the educate Hindus were for political advancement and indifferent to social reform and that while the number of those who process the Congress was very larger-than-life, and the number who did not attend but who sympathized with it was even larger, the number of those who attended the Social Conference was very much smaller. 5 This stolidness, this thinning of its ranks, was soon followed by active hostility from the politicians. at a lower place the leadership of the late Mr. Tilak , the courtesy with which the Congress allowed the Social Conference the use of its pan dal was withdrawn, and the spirit of enmity went to such a leaf that when the Social Conference desired to support its own pandal, a threat to burn the pandal was held out by its opponents. Thus in the course of time the party in favour of political reform won, and the Social Conference vanished and was forgotten. 6 The speech delivered by Mr.W. C. Bonnerji in 1892 at Allahabad, as President of the ordinal session of the Congress, sounds like a funeral dissertation on the death of the Social Conference, and is so typical of the Congress attitude that I venture to quote from it the following extract. Mr. Bonnerji said I for one have no patience with those who say we shall not be fit for political reform until we reform our social system. I fail to see any connection between the two. . . are we not fit (for political reform) because our widows anticipate unmarried and our girls are given in marriage earlier than in other countries? ecause our wives and daughters do not drive abo ut with us visiting our friends? because we do not send our daughters to Oxford and Cambridge? (Cheers from the audience) 7 I have stated the case for political reform as put by Mr. Bonnerji. There were many who were happy that the victory went to the Congress. But those who believe in the importance of social reform may ask, is an argument such as that of Mr. Bonnerji final? Does it prove that the victory went to those who were in the right? Does it prove conclusively that social reform has no target on political reform ?It will help us to understand the matter if I state the other side of the case. I will draw upon the handling of the invulnerables for my facts. 8 Under the rule of the Peshwas in the Maratha country, the unaccessible was not allowed to use the public streets if a Hindu was coming along, lest he should pollute the Hindu by his shadow. The untouchable was required to have a black thread either on his wrist or or so his neck, as a sign or a mark to pr progeny th e Hindus from getting themselves polluted by his touch by mistake.In Poona, the capital of the Peshwa, the untouchable was required to carry, set up from his waist, a broom to sweep away from behind himself the dust he trod on, lest a Hindu walking on the same dust should be polluted. In Poona , the untouchable was required to carry an earthen pot hung around his neck wherever he wentfor holding his spit, lest his spit falling on the earth should pollute a Hindu who might unknowingly happen to yard on it. 9 let me take more recent facts. The tyranny practised by the Hindus upon the Balais, an untouchable community in fundamental India, will serve my purpose.You will find a report of this in the propagation of India of 4th January 1928. The correspondent of the Times of India describe that high caste Hindusviz. , Kalotas, Rajputs and Brahmins , including the Patels and Patwaris of the villages of Kanaria, Bicholi Hafsi, Bicholi Mardana, and about 15 other villages in the Indo re territory (of the Indore landed estate )informed the Balais of their respective villages that if they wished to live among them, they must conform to the following rules 1 . Balais must not unwrap gold- lace- touch pugrees . 2.They must not wear dhotis with slanting or fancy borders. 3 . They must convey intimation =information of the death of any Hindu to relatives of the deceasedno matter how far away these relatives may be living. 4. 5. 6. 7. In all Hindu marriages, Balais must play music before the processions and during the marriage. Balai women must not wear gold or silver ornaments they must not wear fancy gowns or jackets. Balai women must attend all cases of confinement = boorbirth of Hindu women. Balais must render services without demanding remuneration, and must accept whatever a Hindu is pleased to ive. 8 . If the Balais do not agree to abide by these terms, they must clear out of the villages. 10 The Balais refused to comply and the Hindu divisor proceeded ag ainst them. Balais were not allowed to get water from the village swell they were not allowed to let go their cattle to pasture. Balais were prohibited from passing through land owned by a Hindu, so that if the field of a Balai was adjoin by fields owned by Hindus, the Balai could have no access to his own field. The Hindus also let their cattle graze down the fields of Balais.The Balais submitted petitions to the Darbar= Court of Indore against these persecutions but as they could get no seasonably relief, and the oppression continued, hundreds of Balais with their wives and squirtren were obliged to abandon their homesin which their ancestors had lived for generationsand to migrate to adjoining States that is, to villages in Dhar , Dewas , Bagli , Bhopal , Gwalior and other States. What happened to them in their new homes may for the take be left out of our consideration. 11 The adventure at Kavitha in Gujarat happened only last year.The Hindus of Kavitha ordered the untou chables not to insist upon sending their children to the common village school hold by Government. What sufferings the untouchables of Kavitha had to undergo, for daring to exercise a civic right against the wishes of the Hindus, is too well known to need detailed description. another(prenominal) instance occurred in the village of Zanu, in the Ahmedabad district of Gujarat . In November 1935 some untouchable women of well to do families started fetching water in alloy pots.The Hindus looked upon the use of metal pots by untouchables as an af comportment to their high-handedness, and assaulted the untouchable women for their impudence. 12 A most recent event is reported from the village of Chakwara in Jaipur State . It attends from the reports that have appeared in the newspapers that an untouchable of Chakwara who had returned from a pilgrimage had arranged to give a dinner to his fellow untouchables of the village, as an act of religious piety. The host desired to treat the guests to a sumptuous meal, and the items served included ghee (butter) also.But while the assembly of untouchables was engaged in partaking of the nutrient, the Hindus in their hundreds, armed with lathis , rushed to the scene, despoiled the food, and be fag outed the untouchableswho left the food they had been served with and ran away for their lives. And why was this bloody assault committed on defenseless untouchables ? The reason given is that the untouchable host was impudent enough to serve ghee, and his untouchable guests were foolish enough to taste it. Ghee is doubtlessly a luxury for the rich.But no one would think that consumption of ghee was a mark of high social status. The Hindus of Chakwara thought otherwise, and in righteous indignation avenged themselves for the wrong done to them by the untouchables, who insulted them by treating ghee as an item of their foodwhich they ought to have known could not be theirs, consistently with the dignity of the Hindus. This mea ns that an untouchable must not use ghee, even if he can afford to buy it, since it is an act of dignity towards the Hindus. This happened on or about the 1st of April 1936 13 Having stated the facts, let me now state the case for social reform. In doing this, I will follow Mr. Bonnerji as nearly as I can, and ask the political- minded Hindus, ar you fit for political business office even though you do not allow a large class of your own countrymen like the untouchables to use public schools ? Are you fit for political reason even though class of your own countrymen like the untouchables to use public schools ? Are you fit for political creator even though you do not allow them the use of public wells?Are you fit for political power even though you do not allow them the use of public streets ? Are you fit for political power even though you do not allow them to wear what apparel or ornaments they like ? Are you fit for political power even though you do not allow them to eat an y food they like ? I can ask a string of such questions. But these will suffice. 14 I wonder what would have been the reply of Mr. Bonnerji. I am sure no sensible man will have the courage to give an assentient answer.Every Congressman who repeats the dogma of Mill that one country is not fit to rule another country, must admit that one class is not fit to rule another class. How is it then that the social reform party lost(p) the battle ? To understand this properly it is necessary to take note of the kind of social reform which the reformers were agitative for. In this connection it is necessary to make a distinction between social reform in the horse sense of the reform of the Hindu family, and social reform in the sense of the reorganization and reconstruction of the Hindu Society.The former has a relation to widow remarriage, child marriage, etc. , while the latter relates to the abolition of the Caste System . 15 The Social Conference was a body which mainly concerned its elf with the reform of the high caste Hindu family. It consisted mostly of enlightened high caste Hindus who did not feel the necessity for agitating for the abolition of Caste, or had not the courage to agitate for it. They felt quite naturally a greater urge to terminate such evils as enforced widowhood, child marriages, etc. evils which prevailed among them and which were personally felt by them. They did not stand up for the reform of the Hindu Society. The battle that was fought centered round the question of the reform of the family. It did not relate to social reform in the sense of the break- up of the Caste System . It =the break- up of the Caste System was never put in issue by the reformers. That is the reason why the Social Reform Party lost. 16 I am aware that this argument cannot alter the fact that political reform did in fact gain precession over social reform.But the argument has this much prise (if not more) it explains why social reformers lost the battle. I t also helps us to understand how limited was the victory which the political reform party obtained over the social reform party, and to understand that the view that social reform need not precede political reform is a view which may stand only when by social reform is meant the reform of the family. That political reform cannot with impunity take precedence over social reform in the sense of the reconstruction of society, is a thesis which I am sure cannot be controverted. 17 That the makers of political characters must take account of social forces is a fact which is recognized by no less a person than Ferdinand Lassalle, the friend and co- worker of Karl Marx. In addressing a Prussian audience in 1862, Lassalle said The characteral questions are in the first instance not questions of right but questions of might. The actual constitution of a country has its existence only in the actual mark of force which exists in the country hence political constitutions have value and perm anence only when they accurately express those conditions of forces which exist in practice within a society. 18 But it is not necessary to go to Prussia. There is evidence at home. What is the importee of the common allow, with its allocation of political power in defined proportions to diverse classes and communities ? In my view, its significance lies in this that political constitution must take note of social organisation. It shows that the politicians who denied that the social problem in India had any bearing on the political problem were forced to reckon with the social problem in devising the penning.The Communal Award is, so to say, the nemesis following upon the indifference to and neglect of social reform. It is a victory for the Social Reform Party which shows that, though defeated, they were in the right in insisting upon the importance of social reform. Many, I know, will not accept this finding. The view is authentic and it is pleasant to believe in itthat the C ommunal Award is unnatural and that it is the result of an puckish alliance between the minorities and the bureaucracy. I do not wish to rely on the Communal Award as a piece of evidence to support my hostility, if it is said that it is not good evidence. 19 let us turn to Ireland. What does the history of Irish office traffic pattern show ? It is well known that in the course of the negotiations between the re innovateatives of Ulster and Southern Ireland, Mr. Redmond, the representative of Southern Ireland, in order to bring Ulster into a Home harness constitution common to the whole of Ireland, said to the Ireland, in order to bring Ulster into a Home Rule personality common to the whole of Ireland, said to the representatives of Ulster command any political safeguards you like and you shall have them. What was the reply that Ulstermen gave? Their reply was, Damn your safeguards, we dont want to be ruled by you on any terms. People who blame the minorities in India ough t to consider what would have happened to the political aspirations of the majority, if the minorities had taken the attitude which Ulster took. Judged by the attitude of Ulster to Irish Home Rule, is it nothing that the minorities agreed to be ruled by the majority (which has not shown much sense of statesmanship), provided some safeguards were devised for them ?But this is only incidental. The main question is, why did Ulster take this attitude ? The only answer I can give is that there was a social problem between Ulster and Southern Ireland the problem between Catholics and Protestants, which is essentially a problem of Caste. That Home Rule in Ireland would be capital of Italy Rule was the way in which the Ulstermen had framed their answer. But that is only another way of stating that it was the social problem of Caste between the Catholics and Protestants which prevented the solution of the political problem.This evidence again is sure to be challenged. It will be urged that here too the hand of the Imperialist was at work. 20 But my re origins are not exhausted. I will give evidence from the storey of capital of Italy. Here no one can say that any evil magician was at work. Anyone who has studied the tale of Rome will know that the republican organisation of Rome bore marks having strong resemblance to the Communal Award. When the kingship in Rome was abolished, the kingly power (or the Imperium) was divided between the Consuls and the Pontifex Maximus.In the Consuls was vested the secular authority of the King, while the latter took over the religious authority of the King. This republican Constitution had provided that of the two Consuls, one was to be Patrician and the other Plebian. The same Constitution had also provided that of the Priests under the Pontifex Maximus, half were to be Plebians and the other half Patricians. Why is it that the Republican Constitution of Rome had these provisionswhich, as I said, resemble so potently the provisi ons of the Communal Award?The only answer one can get is that the Constitution of Republican Rome had to take account of the social naval air segmentation between the Patricians and the Plebians, who formed two distinct castes. To sum up, let political reformers turn in any direction they like they will find that in the making of a constitution, they cannot ignore the problem arising out of the reign social order. 21 The illustrations which I have taken in support of the proposition that social and religious problems have a bearing on political constitutions seem to be too particular. Perhaps they are.But it should not be supposed that the bearing of the one on the other is limited. On the other hand, one can say that generally speaking, History bears out the proposition that political revolutions have always been preceded by social and religious revolutions. The religious Reformation started by Luther was the herald of the political freedom of the European people. In England, Puritanism led to the establishment of political liberty. Puritanism founded the new world. It was Puritanism that won the war of American Independence, and Puritanism was a religious movement. 22 The same is received of the Muslim Empire . Before the Arabs became a political power, they had undergone a thorough religious revolution started by the Prophet Mohammad. even Indian History supports the same conclusion. The political revolution led by Chandragupta was preceded by the religious and social revolution of Buddha . The political revolution led by Shivaji was preceded by the religious and social reform brought about by the saints of Maharashtra . The political revolution of the Sikhs was preceded by the religious and social revolution led by Guru Nanak .It is unnecessary to add more illustrations. These will suffice to show that the emancipation of the mind and the soul is a necessary preliminary for the political expansion of the people. 3 Why social reform is necessary for scotch reform 1 Let me now turn to the collectiviseds. basis the collectives ignore the problem arising out of the social order? The Socialists of India, following their fellows in Europe, are seeking to apply the sparing reading of history to the facts of India.They propound that man is an scotch creature, that his activities and aspirations are bound by sparing facts, that seat is the only source of power. They therefore preach that political and social reforms are but gigantic illusions, and that stintingal reform by equalization of situation must have precedence over every other kind of reform. angiotensin converting enzyme may take issue with every one of these premiseson which rests the Socialists case for economic reform as having priority over ssue with every one of these premiseson which rests the Socialists case for economic reform as having priority over every other kind of reform. One may indicate that the economic motive is not the only motive by which man is trigger off =motivated. That economic power is the only kind of power, no student of human society can accept. 2 That the social status of an single(a) by itself often becomes a source of power and authority, is made clear by the sway which the Mahatmas have held over the common man. Why do millionaires in India obey penniless Sadhus and Fakirs ?Why do millions of paupers in India sell their trifling trinkets which constitute their only wealth, and go to Benares and Mecca ? That religion is the source of power is illustrated by the history of India, where the priest holds a sway over the common man often greater than that of the magistrate, and where everything, even such things as strikes and elections, so easily takes a religious turn and can so easily be given a religious twist. 3 Take the case of the Plebians of Rome, as a further illustration of the power of religion over man. It throws great light on this point.The Plebians had fought for a share in the supreme executive under the roman print Republic, and had secured the appointment of a Plebian Consul elected by a separate electorate constituted by the Commitia Centuriata, which was an assembly of Plebians. They wanted a Consul of their own because they felt that the Patrician Consuls used to part against the Plebians in carrying on the administration. They had apparently obtained a great gain, because under the Republican Constitution of Rome one Consul had the power of vetoing an act of the other Consul. 4 But did they in fact gain anything?The answer to this question must be in the negative. The Plebians never could get a Plebian Consul who could be said to be a strong man, and who could act singly of the Patrician Consul. In the ordinary course of things the Plebians should have got a strong Plebian Consul, in view of the fact that his election was to be by a separate electorate of Plebians. The question is, why did they fail in getting a strong Plebian to officiate as their Consul? 5 The a nswer to this question reveals the dominion which religion exercises over the minds of men.It was an accepted creed of the whole Roman populus =people that no authorised could enter upon the duties of his office unless the Oracle of Delphi state that he was acceptable to the Goddess. The priests who were in charge of the temple of the Goddess of Delphi were all Patricians. Whenever therefore the Plebians elected a Consul who was known to be a strong party man and argue to the Patriciansor communal, to use the term that is menstruum in Indiathe Oracle invariably declare that he was not acceptable to the Goddess. This is how the Plebians were cheated out of their rights. 6 But what is worthy of note is that the Plebians permitted themselves to be thus cheated because they too, like the Patricians, held hard the belief that the acclamation of the Goddess was a condition precedent to the taking charge by an official of his duties, and that election by the people was not enough. I f the Plebians had contended that election was enough and that the approval by the Goddess was not necessary, they would have derived the fullest benefit from the political right which they had obtained. But they did not.They agreed to elect another, less suitable to themselves but more suitable to the Goddesswhich in fact meant more amenable to the Patricians. Rather than give up religion, the Plebians give up the satisfying gain for which they had fought so hard. Does this not show that religion can be a source of power as great as money, if not greater? 7 The error of the Socialists lies in supposing that because in the present lay out of European Society property as a source of power is frequent, that the same is on-key of India, or that the same was unbent of Europe in the past. Religion, social status, and property are all sources of ower and authority, which one man has, to control the liberty of another. One is predominant at one stage the other is predominant at anothe r stage. That is the only difference. If liberty is the ideal, if liberty means the destruction of the dominion which one man holds over another, then obviously it cannot be insisted upon that economic reform must be the one kind of reform worthy of pursuit. If the source of power and dominion is, at any given time or in any given society, social and religious, then social reform and religious reform must be accepted as the necessary sort of reform. 8 One can thus attack the precept of the Economic Interpretation of History pick out by the Socialists of India. But I recognize that the economic interpretation of history is not necessary for the validity of the Socialist contention that equalization of property is the only real reform and that it must precede everything else. However, what I would like to ask the Socialists is this Can you have economic reform without first bringing about a reform of the social order? The Socialists of India do not seem to have considered this quest ion. I do not wish to do them an injustice. I give below aSocialists of India do not seem to have considered this question. I do not wish to do them an injustice. I give below a quotation from a letter which a prominent Socialist wrote a few days past to a friend of mine, in which he said, I do not believe that we can build up a free society in India so long as there is a trace of this ill treatment and crushing of one class by another. accept as I do in a socialist ideal, inevitably I believe in perfect comparison in the treatment of various classes and groups. I think that fabianism offers the only true remedy for this as well as other problems. 9 Now the question that I would like to ask is Is it enough for a Socialist to say, I believe in perfect equivalence in the treatment of the various classes ? To say that such a belief is enough is to disclose a complete lack of understanding of what is involve in Socialism. If Socialism is a practical(a) programme and is not mer ely an ideal, yonder and far off, the question for a Socialist is not whether he believes in equality. The question for him is whether he minds one class ill treating and suppressing another class as a matter of system, as a matter of rincipleand thus allowing tyranny and oppression to continue to divide one class from another. 10 Let me analyse the factors that are involved in the realization of Socialism, in order to explain fully my point. Now it is obvious that the economic reform contemplated by the Socialists cannot come about unless there is a revolution resulting in the seizure of power. That seizure of power must be by a proletariat. The first question I ask is volition the proletariat of India combine to bring about this revolution? What will move men to such an action?It seems to me that, other things being equal, the only thing that will move one man to take such an action is the feeling that other men with whom he is acting are trigger off by a feeling of equality an d fraternity andabove allof justice. men will not join in a revolution for the equalization of property unless they know that after the revolution is touchd they will be treated equally, and that there will be no discrimination of caste and creed. 11 The assurance of a Socialist leading the revolution that he does not believe in Caste, I am sure will not suffice.The assurance must be the assurance proceeding from a much deeper foundationnamely, the mental attitude of the compatriots towards one another in their spirit of personal equality and fraternity. Can it be said that the proletariat of India, ugly as it is, recognises no distinctions except that of the rich and the inadequate? Can it be said that the poor in India recognize no such distinctions of caste or creed, high or low? If the fact is that they do, what unity of front can be expected from such a proletariat in its action against the rich?How can there be a revolution if the proletariat cannot present a united front ? 12 articulate for the sake of argument that by some freak of fortune a revolution does take place and the Socialists come into power will they not have to deal with the problems created by the particular social order prevalent in India ? I cant see how a Socialist State in India can function for a second without having to get away with the problems created by the prejudices which make Indian people observe the distinctions of high and low, clean and unclean.If Socialists are not to be content with the mouthing of fine phrases, if the Socialists wish to make Socialism a definite reality, then they must recognize that the problem of social reform is fundamental, and that for them there is no escape from it. 13 That the social order prevalent in India is a matter which a Socialist must deal with that unless he does so he cannot achieve his revolution and that if he does achieve it as a result of good fortune, he will have to grapple with the social order if he wishes to realize his idealis a proposition which in my opinion is incontrovertible.He will be compelled to take account of Caste after the revolution, if he does not take account of it before the revolution. This is only another way of tell that, turn in any direction you like, Caste is the monster that crosses your path. You cannot have political reform, you cannot have economic reform, unless you kill this monster. 4 Caste is not just a grade of labour, it is a division of labourers 1 It is a favor that Caste even today has its defenders. The defences are many.It is defended on the ground that the Caste System is but another name for division of labour and if division of labour is a necessary feature of every cultured society, then it is argued that there is nothing wrong in the Caste System. Now the first thing that is to be urged against this view is that the Caste System is not merely a division of labour. It is also a division of labourers . Civilized society undoubtedly postulate division o f labour. But in no civilized society is division of labour accompanied by this unnatural undoubtedly needs division of labour.But in no civilized society is division of labour accompanied by this unnatural division of labourers into watertight compartments. The Caste System is not merely a division of labourers which is quite different from division of labourit is a hierarchy in which the divisions of labourers are class-conscious one above the other. In no other country is the division of labour accompanied by this gradation of labourers. 2 There is also a third point of criticism against this view of the Caste System . This division of labour is not spontaneous, it is not based on natural aptitudes.Social and mortal efficiency requires us to develop the dexterity of an individual to the point of competency to occupy and to make his own career. This principle is violate in the Caste System, in so far as it involves an attempt to appoint tasks to individuals in advanceselected not on the basis of trained original capacities, but on that of the social status of the parents. 3