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CHAPTER - Vi

EPILOGUE

Gandhiji was a great thinker. His thoughts were not confirmed to one aspect of life, but society includes political life, religious life, political life and certain other aspects. There is no aspect of Human life which Gandhiji has not touched. Gandhian philosophy or Gandhian way of life covers almost all the aspects of human and social life. It would therefore be wrong to say that Gandhiji was not a social thinker. He was a great social thinker and his social thoughts form the treasure which even future generations shall continue to draw upon.

Mahatma Gandhi was born in a small town called Porbandar on the coast line of Kathiawad on October 2, 1869. His father Shri Karamchand

Gandhi was Diwan of the Ahmedabad State. His mother was a religious and devote Hindu lady who left a very serious imprint on the life of Mahatma

Gandhi. At an early age of 13 years he was married to Kasturba and at the age of 18 he passed his matriculation examination. After Matriculation,

Gandhiji proceeded to England to study law. When he went to England his father had gone by now. His elder brother became responsible for his education. It was misfortune that before Gandhiji could come back to India his mother was also gone and it was the rudest shock to his life.

In England, Gandhiji had an opportunity to come in close contact with the thoughts of Ruskin and Tolstoy. After coming to India Gandhiji started his practice of law in 1891, first at Bombay and then at Kathiawad. A rich Muslim 122

merchant of Kathiawad who ran business in South Africa sent him to the country (Africa) to undertake the law suit on his behalf. Gandhiji went over

there without any intention of spending much time over there, but the hard

conditions in which Indian were living over there compelled his sensitive

mind and heart to stay of over there and fight the cause of his brother

Indians. In Africa all the Indians and Asians were called 'coolies'. Gandhiji

was also called 'coolie Barrister'.

Gandhiji probably had not thought of entering public life when he took

the law or went over to the South Africa. But the circumstances over there

made him a public man. When he saw that Indians in South Africa were

denied the rights of citizenship, were made to suffer as third rate citizens and

not allowed to live like respectable human beings, he decided to fight this

injustice. In South Africa, Gandhiji stayed for 20 years and during these two

decades he was known as a champion for conducting the cases of the

Indians. On one hand he fought for the cause of the Indians and on the other

hand he evolved his technique of Satyagraha, the modified and other

weapons of non-violent revolution, which he put into practice in India and

helped her to win freedom. He carried out Satyagraha in South Africa, which

paid him rich dividend. As a result of Satyagraha or non-violent movement,

the Government of South Africa had to bow down and the Indians were

given the right of citizenship. Once the battle was won he was recognized

as a great Indian and the leader of the South African Indians. 123

In 1915, Gandhiji came back to India, as soon as he came to India he was recognized as an important national leader. He was also invited by the leaders of the Indian National Congress to join it and help that organization and its movement for the freedom of the country. But Gandhiji decided to tour India and see for himself the conditions of the people before plunging deep into politics. Before Gandhiji had decided his course of action, the first world war broke out and on the appeal of the rulers of England,, Gandhiji decided to help them in there war efforts. He helped them with specific understanding that when the war shall be won, India shall be granted freedom. Gandhiji had thought that rulers of India would keep their words,

but once the war had come to an end, they went back from their words.

No doubt, in recognition of his services to the war, Gandhiji was given the title "Kaiser Hind', but for a great man like Gandhiji such title or any other title was meaningless and useless.

Once Indian people had been denied after the war, their fightful claim

of freedom, Gandhiji decided to non-co-operate with the British government.

He launched his Satyagraha movement. In order to carry out peaceful and

non-violent struggle against British government. Gandhiji called upon the

people not only to boycott English goods, but also stop paying rents and

non-co-operate with the British government in all walks of life. He broke the

salt law at Dandi and this marked the beginning of his new movement.

Gandhi launched a constructive programme after a failure of the

non-co-operation movement at the Working Committee of the Congress 124

at Bardoli in February 1922. it was decided to formulate a scheme embodying practical measures to be adopted for bettering the condition of the so called untouchables through out the country. He wanted the orthodoxy leaders to come forward and to fraternize with the untouchables.

In August 1923, from the platform of Hindu Mahasabha Madan Mohan

Malaviya made a powerful appeal for the removal of untouchability.

But the resolution moved for this purpose was dropped owing to the opposition of the orthodox section.

It would be interesting to discuss in this connection the extent to which Gandhi himself was prepared to go in working out this programme of reform. It has already been stated earlier that he was not in favour of inter dinning and inter marriage among different castes, for less the total abolition of caste without which it is vain to expect a real and lasting improvement in the conditions of the untouchables. What is stranger still, he did not even always support the idea of the untouchables entering the Hindu temples.

Thus he said, "How is it possible that the Antyajas (Untouchables) should have the right to enter all the existing temples? As long as the law of caste and ashram has the chief place in the Hindu religion to say that every Hindu can enter temple is a thing that is not possible today." This attitude was displayed in actual practice when, "on 30 March 1924, the Kerala Congress

Committee, with some encouragement from Congressmen elsewhere

decided to launch a Satyagraha in Vaikom, a village in Travancore, where

the road to a temple had been forbidden to depressed classes. The agitation 125

confirmed itself to securing the use of the forbidden road to depressed classes, and with set backs was carried on for over a year when it was settled on the personal intervention of Gandhiji on a status quo basis.

Dr Ambedkar had also started the temple entry movement

in Maharashtra from 1927. The Satyagraha at the Kalaram temple in Nasik

was a famous Satyagraha, thousands of men and women, the untouchables

took part in it, but they were insulted and beaten by the caste Hindus.

Gandhiji did not give his support to this Satyagraha but condemned it.

The incident of Mahad Satyagraha was remarkable in this context.

The untouchables were excepting Gandhiji's support to their Satyagraha

against the Hindus to establish their right to take water from public wells.

But this did not happened. Regarding Baradoli programme too Dr. Ambedkar

had some grievance. According to him the programme openly recognised

untouchability. Dr. Ambedkar blamed Gandhi for siding with the reactionaries

of the Bardoli programme.

Gandhiji's idea of a united Hindu society was not properly understood

by Dr. Ambedkar. Therefore, at the second session of the Round Table

Conference in September 1931. What Gandhi expressed was considered

as a trait in his character by Dr. Ambedkar. The Congress under the

leadership of Gandhiji was ready to consider a special treatment of the

Hindu Muslim Sikh tangle but as commented by Dr. Ambedkar the

untouchables were bypassed by Gandhi. In fact Gandhi did not want

to classify the untouchables as a separate class. In his defence to the 126

Muslims and the Sikhs, he said that they were well organised but the untouchables were not organised there was very little political consciousness among them. They were horribly treated. Gandhi claimed that the separate electorate will make their lives in villages more miserable as they were strong folds of Hindus orthodoxy. He also commented that through separate electorates the 'untouchables' will remain untouchables for ever.

Dr. Ambedkar strongly insisted on separate electorate for the untouchables but Gandhi expressed his regards for Dr. Ambedkar. Gandhi understood

Dr. Ambedkar's anger towards every Hindu. Gandhiji strongly stated that separate electorates will be harmful for the untouchables and for Hinduism.

In his view the separate electorates was neither a penance nor any remedy for the crushing declaration they had groaned under. He claimed that he had been interested in the conditions of the untouchables from his boyhood.

On this background when the decision of Prime Minster on the communal question was announced on 17th August, 1932. A scheme of communal electorates for the depressed classes was declared. Gandhi immediately demanded to revise the communal award. He declared that he will start a fast unto death for that. He felt that communal award means a permanent sagregation of the depressed classes from the Hindu community.

He commenced his fast unto death on 20th September 1930, as a protest against the grant of separate electorates to untouchables. When the Poona

Pact was signed, the reserved seats for the depressed classes were accepted. The epic fast created a problem of Gandhi's life. Dr. Ambedkar's 127

position as the leader of the untouchables of the India was questioned by the

Congressmen. As stated by Dr. Ambedkar, he responded to the call of humanity and saved the life of Gandhiji. The Poona Pact was signed on 24th September 1932. Reservation of seats for the depressed classes in the provincial and central legislature was its main feature. Comparing to the communal award, the Poona Pact gave the untouchables more seats

but the increase in the number of seats to the untouchables did not satisfy

them. On the other side the Hindus too disliked it. Though Dr. Ambedkar

criticized Poona Pact as disliked by the Hindus and disfavoured by the

untouchables, it opened a new era in the history of the untouchables

in India. After this Gandhi seems to have started his direct movements

against untouchability. He became more creative and established the

institutions like Harijan Sevak Sangh. His intension was to serve the

untouchables by helping them. It seems that he realized the evil. He sought

to destroy was a greater than he thought.

The problem of the Depressed classes entered a new phase after the

historic fast of Gandhi, followed by the Poona Pact singed on 24th

September 1932. The very next day the resolution was adopted

in a conference of the Hindus at Bombay. According to the resolution of the

conference, Gandhi decided to start a movement for 'temple entry'.

He started it by two ways, one way was to publish a long list of temples

thrown open wells and schools to untouchables in a column "Week to Week"

in Harijan. In a Weekly paper started by Gandhi a long list of the temples, 128

wells or schools open for the untouchables was published. This was definitely done to inspire more and more people to support the temple movement. The second way was to involve actively in the temple entry

movements.

This resolution was followed by a feverish activity on the part of the

Hindus to throw open temples to the untouchables. No week passed

in which the Harijan a Weekly paper started by Mr. Gandhi did not publish

a long list of the temples thrown open, wells thrown open and schools thrown

open to the untouchables set out under special column headed 'Week

to Week" on the first page. As before, Satyagrahas were launched to force

the trustees to throw open temples, and what was done at Vaikom in 1924

was repeated at Guruvayur. Bills were introduced and in Madras Legislative

Council and four in the Central Legislative Assembly regulating the entry

of untouchables to the Hindu temples. Five days later, on 30th September

1932 another largely attended meeting in Bombay passed a resolution

forming an All India Anti Untouchability League with its headquarters

in Delhi. Gandhiji later changed the name of the League to Harijan Sevak

Sangh. The aims and objects of this organization were laid down as follows.

"Carrying propaganda against untouchability and taking immediate steps

to secure as early as practicable that all public wells dharmasalas, roads,

schools, crematoriums, burning ghats and all public temples be declared

open to the Depressed Classes provided that no compulsion or force shall

be used and that only peaceful persuasion shall be adopted towards this 129

end.." Though Dr. Ambedkar was one of the three untouchable members of the board he severely criticized the Sangh for a complete departure from the original aims of the organization. At beginning when Dr. Ambedkar was the member of the Sangh in a meeting at Cowasje Jehangir Hall in Bombay

on 13th September 1932, the aims of the Sangh were stated.

Taking immediate steps to secure as early as practicable all public wells,

schools and temples will be opened to the depressed classes was declared

but two months after the occasion of inauguration it was stated that the main

line of work will be constructive.

It is true that Sangh did a lot of welfare work but it practically did

nothing to remove untouchability from the Hindu society which was its chief

object. Dr. Ambedkar's grievances against the Sangh were natural.

He did not want to make the untouchables the camp followers of the Hindus

and the Congress. He was looking after the Harijan Sevak Sangh

as a charitable organization only in name. He wanted to free the

untouchables from the Social, religious, economic and political dominations

of the Hindus. He very curtailly commented on a Sangh in the following

words, "Is there any wonder if the untouchables look upon the Harijan Sevak

Sangh as an abomination, the object of which is to kill them by kindness?"

In spite of this bitter criticism on the work of the Sangh by Dr. Ambedkar

it should not be denied that Sangh created in atmosphere for the removal

of untouchability from the Hindu society though it was a wing of Congress

it did a valuable work for the untouchables comparing to the earlier phase, 130

Gandhi not only guided the activities of the Sangh but also creatively participated in the activities of the Sangh, it was a kind of direct action for the removal of untouchability. It should also be remembered that Gandhi was trying to forge greater unity and integration of Indian society.

Gandhiji wanted to change the value of life and based the development of society on principles of love co-operation and sympathy.

Sarvodaya society or Sarvodaya is the scheme, which is based on the

concept of welfare of the entire mankind. The term Sarvodaya itself stands for 'development of all'. He wants the development of the world or mankind

on the basis of human values. In this respect he was very much inspired,

by John Ruskin's book 'Unto This Last'. Gandhiji's Sarvodaya was very much

a kin to communism. The basic difference between the two lay in regard

to violence and struggle. Sarvodaya does not envisage struggle or violence

as a years for achieving an end while communism doe not discard it. It aims

at synthesis and doing away of the discrimination between rich and the poor,

the capitalist and the labour and wants everybody to be provided with equal

facilities and fulfillment of needs and requisements. It is based on the

principle of 'co-existence' and 'living for others'. It envisages that everybody

will give his or her best to the society and receive whatever the society

has to give him. Gandhi has called it a 'Yoga'. He has called it Yoga because

it is based on non-violence and aims at providing facilities to others.

Like communism it also aims at establishment of a classless society and the

society free from all sorts of distinctions. It also envisages establishment 131

of society which is free from exploitations and which has no place for exploitation.

Gandhiji's first word was Harijan and second,gpwomen. The condition of women in India was intolerable for Gandhiji and he wanted change in their condition. He was one of the greatest inspirers and supporters of Indian women's movement for their liberation. He was such a staunch believer

in the principle of equality in man and woman that he did not allow any

purdah and practised co-education in school that he ran out Sabarmati

ashram. His views in this respect are well contained in the following lines,

"My opinion is that fundamentally men and women are one, their problem

must be one in essence. The soul in both is the same. The two live the same

life, have the same feelings. Each is a compliment of other. The one cannot active live without the other’sAhand.”

Sevagram (Service Village) was a new ashram near Wardha were

Gandhi did his experiments from 1936-46. Here Gandhi devoted his time not

only for the improvement of the material conditions of the villagers but also

for the upliftment of the Harijans. When Gandhi had first meeting with the old

Kunbi Patel of the village Sevagram, Gandhi's proposal about the Harijans

was not accepted. The Patel of the village stated that he had never drunk

water from the same well as a Harijan or allowed Harijan into Caste Hindu

temples, and claimed he had lived this way too long to accommodate any

radical change. In practise Gandhi tried to persuade the old Kunbi Patel

of Sevagram to change his attitude towards the Harijans. Once a barber 132

refused to shave and cut the hair of a Harijan boy and Gandhi's reaction to deny the services of the barber until he agreed to serve the Harijans is significant. This incident throw light on Gandhi's strong role to eradicate the untouchability. Though the village headman Patel was not ready to follow this Gandhi tried to show him that if the barber shaves a Harijan or a caste

Hindu, it makes no difference. Another incident about Harijan who was

employed as a cook by Gandhi is remarkable. Gandhi's view to appoint the

Harijan in the community kitchen was to teach him the art of conservative

and hygienic cooking. Gandhi did not tolerate a distinction between the

different Harijan caste. Initially the Harijans came to Gandhi as servants.

But Gandhi soon put them at ease in their new surroundings by a process

of gentle manipulation, largely based on a form of progressive and practical

adult education. Gandhi wanted to introduce a model of a typical Indian

village by Sevagram. Regarding his experiments to improve the material life

of the villagers, he was successful but due to the strong hold

of untouchability among the inhabitants of Sevagram their were some

problems. Sevagram basically was a caste ridden village. Gandhi used every

weapon in his non-violent armoury to make a dent on this tyrannically

system. Despite of high caste opposition he caused a private well

in Sevagram, owned by Jamnalal, to be opened to Harijans.

According to Gandhiji religion is not intended at creating rift between

man and man. He wanted all the religions to be treated at par and

no distinction to be allowed between one religion and the other. 133

From Gandhi's point of view all the religions were equal and that is why in his prayer meetings extracts from the scriptures of various religions were read. He was the father of the secularism of the Indian political life.

He believed in changing and reforming the jrf individual which ultimately

resulted into the improvement of the society as such.

Gandhiji did accept Varna system, but he never accepted caste

system into which the Varna system had degenerated. He did recognize

the division of labour and of giving certain professions to certain people,

who had traits to follow them. But he did not recognize the fact that

if a particular person was born of the Brahman parent, he was to remain

Brahmin for ever. According to Gandhiji Varna Vyavastha and caste system

are two different things. Caste system, is a degenerated form of Varna

System, which has unnecessarily created, distinction between various

groups. According to him all people are born to serve the cause of God and

no work is high or low. It is only a method to distribute functions to people

according to their traits and capabilities. It is completely different from the

caste system.

Regarding inter caste marriage his views seems to have underwent

a transformation. Initially he had felt that a reformed caste system could

provide the links that would forge Hinduism into a nation. But his experience

in Sevagram and elsewhere made him gradually disillusioned. He expressed

his totally changed view regarding inter caste marriage. He wanted to use

anyway to get rid of the caste system. He had expressed his clear cut views 134

regarding the destruction of caste and inter caste marriage as follows,

"The most effective, quickest and the most unobtrusive way to destroy caste

is for reformers to begin the practice themselves and when necessary take

the consequences. It is desirable that caste Hindu girls should marry Harijan

husbands. That is better than Harijan girls marrying caste Hindu husbands.

In 1947, he tried to preach in Harijan that the caste Hindu must

become a bhangi (sweeper) in name and action. This he said, would

transform scavenging and so-called sweepers of scavengers would become

the engineers and sanitarians of a reformed society . It was definitely a shift

from his original ideas. Though he was unable to destroy castism totally from

the Hindu minds, his true intentions to destroy the evil features of caste

system that is untouchability, should not be neglected. He tried to put the

untouchables on the road to emancipation. But many people misunderstood

him and the result was that on 30th January 1948, he was killed by an young

man named Nathuram Godse. With the words 'Hey Ram' on his lips,

this great apostle of peace and non-violence fell to an assassin's bullets.

He died no doubt but his principles of truth, non-violence and peaceful

non-co-operation against all types of injustice, inspired all the fighters

against social and other types of injustice.