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Chapter - Vi 0 0 0 0 0 121 0 0 0 10 0 0 0 0 0 0 Wf 0 0 0 0 0 0 0 0 0 0 0 10 1 0 0 0 0 0 0 CHAPTER - VI 0 0 0 0 0 121 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.
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