Gandhi Ambedkar Debate, 1936

A Vindication Of Caste By Mahatma Gandhi

(A Reprint of his Articles in the Harijan)
    

[1:] Dr. Ambedkar’s Indictment (I)
    

[2:] The readers will recall the fact that Dr. Ambedkar was to have presided last May at the annual conference of the Jat-Pat-Todak Mandal of Lahore. But the conference itself was cancelled because Dr. Ambedkar’s address was found by the Reception Committee to be unacceptable. How far a Reception Committee is justified in rejecting a President of its choice because of his address that may be objectionable to it is open to question. The Committee knew Dr. Ambedkar’s views on caste and the Hindu scriptures. They knew also that he had in unequivocal terms decided to give up Hinduism. Nothing less than the address that Dr. Ambedkar had prepared was to be expected from him. The committee appears to have deprived the public of an opportunity of listening to the original views of a man who has carved out for himself a unique position in society. Whatever label he wears in future, Dr. Ambedkar is not the man to allow himself to be forgotten.
    

[3:] Dr. Ambedkar was not going to be beaten by the Reception Committee. He has answered their rejection of him by publishing the address at his own expense. He has priced it at 8 annas, I would suggest a reduction to 2 annas or at least [=at most] 4 annas.
    

[4:] No reformer can ignore the address. The orthodox will gain by reading it. This is not to say that the address is not open to objection. It has to be read only because it is open to serious objection. Dr. Ambedkar is a challenge to Hinduism. Brought up as a Hindu, educated by a Hindu potentate, he has become so disgusted with the so-called Savarna Hindus or the treatment that he and his people have received at their hands that he proposes to leave not only them but the very religion that is his and their common heritage. He has transferred to that religion, his disgust against a part of its professors [=believers].
    

[5:] But this is not to be wondered at. After all, one can only judge a system or an institution by the conduct of its representatives. What is more, Dr. Ambedkar found that the vast majority of Savarna Hindus had not only conducted themselves inhumanly against those of their fellow religionists whom they classed as untouchables, but they had based their conduct on the authority of their scriptures, and when he began to search them he had found ample warrant for their beliefs in untouchability and all its implications. The author of the address has quoted chapter and verse in proof of his three-fold indictment—inhuman conduct itself, the unabashed justification for it on the part of the perpetrators, and the subsequent discovery that the justification was warranted by their scriptures.
    

[6:] No Hindu who prizes his faith above life itself can afford to underrate the importance of this indictment. Dr Ambedkar is not alone in his disgust. He is its most uncompromising exponent and one of the ablest among them. He is certainly the most irreconcilable among them. Thank God, in the front rank of the leaders he is singularly alone, and as yet but a representative of a very small minority. But what he says is voiced with more or less vehemence by many leaders belonging to the depressed classes. Only the latter, for instance Rao Bahadur M. C. Rajah and Dewan Bahadur Srinivasan, not only do not threaten to give up Hinduism, but find enough warmth in it to compensate for the shameful persecution to which the vast mass of Harijans are exposed.
    

[7:] But the fact of many leaders remaining in the Hindu fold is no warrant for disregarding what Dr. Ambedkar has to say. The Savarnas have to correct their belief and their conduct. Above all, those who are [preeminent] by their learning and influence among the Savarnas have to give an authoritative interpretation of the scriptures. The questions that Dr. Ambedkar’s indictment suggests are:
    

[8:]

    What are the scriptures?
    Are all the printed texts to be regarded as an integral part of them, or is any part of them to be rejected as unauthorised interpolation?
    What is the answer of such accepted and expurgated scriptures on the question of untouchability, caste, equality of status, inter-dining and intermarriages? (These have been all examined by Dr. Ambedkar in his address.)
    I must reserve for the next issue my own answer to these questions and a statement of the (at least some) manifest flaws in Dr. Ambedkar’s thesis.

(Harijan, July 11, 1936)

    

[9:] Dr. Ambedkar’s Indictment (II)
    

[10:] The Vedas, Upanishads, Smritis and Puranas, including the Ramayana and the Mahabharata, are the Hindu Scriptures. Nor is this a finite list. Every age or even generation has added to the list. It follows, therefore, that everything printed or even found handwritten is not scripture. The Smritis, for instance, contain much that can never be accepted as the word of God. Thus many of the texts that Dr. Ambedkar quotes from the Smritis cannot be accepted as authentic. The scriptures, properly so-called, can only be concerned with eternal verities and must appeal to any conscience, i.e. any heart whose eyes of understanding are opened. Nothing can be accepted as the word of God which cannot be tested by reason or be capable of being spiritually experienced. And even when you have an expurgated edition of the scriptures, you will need their interpretation. Who is the best interpreter? Not learned men surely. Learning there must be. But religion does not live by it. It lives in the experiences of its saints and seers, in their lives and sayings. When all the most learned commentators of the scriptures are utterly forgotten, the accumulated experience of the sages and saints will abide and be an inspiration for ages to come.
    

[11:] Caste has nothing to do with religion. It is a custom whose origin I do not know, and do not need to know for the satisfaction of my spiritual hunger. But I do know that it is harmful both to spiritual and national growth. Varna and Ashrama are institutions which have nothing to do with castes. The law of Varna teaches us that we have each one of us to earn our bread by following the ancestral calling. It defines not our rights but our duties. It necessarily has reference to callings that are conducive to the welfare of humanity and to no other. It also follows that there is no calling too low and none too high. All are good, lawful and absolutely equal in status. The callings of a Brahmin—spiritual teacher—and a scavenger are equal, and their due performance carries equal merit before God, and at one time seems to have carried identical reward before man. Both were entitled to their livelihood and no more. Indeed one traces even now in the villages the faint lines of this healthy operation of the law.
    

[12:] Living in Segaon with its population of 600, I do not find a great disparity between the earnings of different tradesmen, including Brahmins. I find too that real Brahmins are to be found, even in these degenerate days, who are living on alms freely given to them and are giving freely of what they have of spiritual treasures. It would be wrong and improper to judge the law of Varna by its caricature in the lives of men who profess to belong to a Varna, whilst they openly commit a breach of its only operative rule. Arrogation of a superior status by and of the Varna over another is a denial of the law. And there is nothing in the law of Varna to warrant a belief in untouchability. (The essence of Hinduism is contained in its enunciation of one and only [one] God as Truth and its bold acceptance of Ahimsa as the law of the human family.)
    

[13:] I am aware that my interpretation of Hinduism will be disputed by many besides Dr. Ambedkar. That does not affect my position. It is an interpretation by which I have lived for nearly half a century, and according to which I have endeavoured to the best of my ability to regulate my life.
    

[14:] In my opinion the profound mistake that Dr. Ambedkar has made in his address is to pick out the texts of doubtful authenticity and value, and the state of degraded Hindus who are no fit specimens of the faith they so woefully misrepresent. Judged by the standard applied by Dr. Ambedkar, every known living faith will probably fail.
    

[15:] In his able address, the learned Doctor has overproved his case. Can a religion that was professed by Chaitanya, Jnyandeo, Tukaram, Tiruvalluvar, Ramakrishna Paramahansa, Raja Ram Mohan Roy, Maharshi Devendranath Tagore, Vivekanand, and a host of others who might be easily mentioned, be so utterly devoid of merit as is made out in Dr. Ambedkar’s address? A religion has to be judged not by its worst specimens, but by the best it might have produced. For that and that alone can be used as the standard to aspire to, if not to improve upon.
(Harijan, July 18, 1936)
    

[16:] III: Varna Versus Caste
    

[17:] Shri Sant Ramji of the Jat-Pat-Todak Mandal of Lahore wants me to publish the following: “I have read your remarks about Dr. Ambedkar and the Jat-Pat-Todak Mandal, Lahore. In that connection I beg to submit as follows:
    

[18:] We did not invite Dr. Ambedkar to preside over our conference because he belonged to the Depressed Classes, for we do not distinguish between a touchable and an untouchableHindu. On the contrary our choice fell on him simply because his diagnosis of the fatal disease of the Hindu community was the same as ours; i.e., he too was of the opinion that the caste system was the root cause of the disruption and downfall of the Hindus. The subject of the Doctor’s thesis for his Doctorate being the caste system, he has studied the subject thoroughly. Now the object of our conference was to persuade the Hindus to annihilate castes, but the advice of a non-Hindu in social and religious matters can have no effect on them. The Doctor in the supplementary portion of his address insisted on saying that that was his last speech as a Hindu, which was irrelevant as well as pernicious to the interests of the conference. So we requested him to expunge that sentence, for he could easily say the same thing on any other occasion. But he refused, and we saw no utility in making merely a show of our function. In spite of all this, I cannot help praising his address, which is, as far as I know, the most learned thesis on the subject and worth translating into every vernacular of India.
    

[19:] Moreover, I want to bring to your notice that your philosophical difference between Caste and Varna is too subtle to be grasped by people in general, because for all practical purposes in the Hindu society Caste and Varna are one and the same thing, for the function of both of them is one and the same, i.e. to restrict inter-caste marriages and inter-dining. Your theory of Varnavyavastha is impracticable in this age, and there is no hope of its revival in the near future. But Hindus are slaves of caste, and do not want to destroy it. So when you advocate your ideal of imaginary Varnavyavastha, they find justification for clinging to caste. Thus you are doing a great disservice to social reform by advocating your imaginary utility of the division of Varnas, for it creates a hindrance in our way. To try to remove untouchability without striking at the root of Varnavyavastha is simply to treat the outward symptoms of a disease, or to draw a line on the surface of water. As in the heart of their hearts Dvijas do not want to give social equality to the so-called touchable and untouchable Shudras, so they refuse to break caste—and give liberal donations for the removal of untouchability simply to evade the issue. To seek the help of the Shastras for the removal of untouchability and caste is simply to wash mud with mud.”
    

[20:] The last paragraph of the letter surely cancels the first. If the Mandal rejects the help of the Shastras, they do exactly what Dr. Ambedkar does, i.e. cease to be Hindus. How then can they object to Dr. Ambedkar’s address merely because he said that that was his last speech as a Hindu? The position appears to be wholly untenable, especially when the Mandal, for which Shri Sant Ram claims to speak, applauds the whole argument of Dr. Ambedkar’s address.
    

[21:] But it is pertinent to ask what the Mandal believes, if it rejects the Shastras. How can a Muslim remain one if he rejects the Quran, or a Christian remain Christian if he rejects the Bible? If Caste and Varna are convertible terms, and if Varna is an integral part of the Shastras which define Hinduism, I do not know how a person who rejects Caste, i.e. Varna, can call himself a Hindu.
    

[22:] Shri Sant Ram likens the Shastras to mud. Dr. Ambedkar has not, so far as I remember, given any such picturesque name to the Shastras. I have certainly meant when I have said: that if Shastras support the existing untouchability I should cease to call myself a Hindu. Similarly, if the Shastras support caste as we know it today in all its hideousness, I may not call myself or remain a Hindu, since I have no scruples about interdining or intermarriage. I need not repeat my position regarding Shastras and their interpretation. I venture to suggest to Shri Sant Ram that it is the only rational and correct and morally defensible position, and it has ample warrant in Hindu tradition.
(Harijan, August 15, 1936)

A Reply to the Mahatma by Dr. B. R. Ambedkar

  [1:] 1

I appreciate greatly the honour done me by the Mahatma in taking notice in his Harijan of the speech on Caste which I had prepared for the Jat-Pat-Todak Mandal. From a perusal of his review of my speech, it is clear that the Mahatma completely dissents from the views I have expressed on the subject of Caste. I am not in the habit of entering into controversy with my opponents unless there are special reasons which compel me to act otherwise. Had my opponent been some mean and obscure person, I would not have pursued him. But my opponent being the Mahatma himself, I feel I must attempt to meet the case to the contrary which he has sought to put forth.
    

[2:] While I appreciate the honour he has done me, I must confess to a sense of surprise on finding that of all people the Mahatma should accuse me of a desire to seek publicity, as he seems to do when he suggests that in publishing the undelivered speech my object was to see that I was not “forgotten.” Whatever the Mahatma may choose to say, my object in publishing the speech was to provoke the Hindus to think, and to take stock of their position. I have never hankered for publicity, and if I may say so, I have more of it than I wish or need. But supposing it was out of the motive of gaining publicity that I printed the speech, who could cast a stone at me? Surely not those who, like the Mahatma, live in glass houses.
    

[3:] 2

Motive apart, what has the Mahatma to say on the question raised by me in the speech? First of all, anyone who reads my speech will realize that the Mahatma has entirely missed the issues raised by me, and that the issues he has raised are not the issues that arise out of what he is pleased to call my indictment of the Hindus. The principal points which I have tried to make out in my speech may be catalogued as follows:
    

[4:]

    That Caste has ruined the Hindus;
    That the reorganization of the Hindu Society on the basis of Chaturvarnya is impossible because the Varnavyavastha is like a leaky pot or like a man running at the nose. It is incapable of sustaining itself by its own virtue, and has an inherent tendency to degenerate into a Caste System unless there is a legal sanction behind it which can be enforced against everyone transgressing his Varna;
    That the reorganization of the Hindu Society on the basis of Chaturvarnya would be harmful, because the effect of the Varnavyavastha would be to degrade the masses by denying them opportunity to acquire knowledge, and to emasculate them by denying them the right to be armed;
    That the Hindu Society must be reorganized on a religious basis which would recognise the principles of Liberty, Equality and Fraternity;
    That in order to achieve this object the sense of religious sanctity behind Caste and Varna must be destroyed;
    That the sanctity of Caste and Varna can be destroyed only by discarding the divine authority of the Shastras.

    

[5:] It will be noticed that the questions raised by the Mahatma are absolutely beside the point, and show that the main argument of the speech was lost upon him.
    

[6:] 3

Let me examine the substance of the points made by the Mahatma. The first point made by the Mahatma is that the texts cited by me are not authentic. I confess I am no authority on this matter. But I should like to state that the texts cited by me are all taken from the writings of the late Mr. Tilak, who was a recognised authority on the Sanskrit language and on the Hindu Shastras. His second point is that these Shastras should be interpreted not by the learned but by the saints; and that as the saints have understood them, the Shastras do not support Caste and Untouchability.
    

[7:] As regards the first point, what I would like to ask the Mahatma is, what does it avail to anyone if the texts are interpolations, and if they have been differently interpreted by the saints? The masses do not make any distinction between texts which are genuine and texts which are interpolations. The masses do not know what the texts are. They are too illiterate to know the contents of the Shastras. They have believed what they have been told, and what they have been told is that the Shastras do enjoin as a religious duty the observance of Caste and Untouchability.
    

[8:] With regard to the saints, one must admit that howsoever different and elevating their teachings may have been as compared to those of the merely learned, they have been lamentably ineffective. They have been ineffective for two reasons. Firstly, none of the saints ever attacked the Caste System. On the contrary—they were staunch believers in the System of Castes. Most of them lived and died as members of the castes to which they respectively belonged. So passionately attached was Jnyandeo to his status as a Brahmin that when the Brahmins of Paithan would not admit him to their fold, he moved heaven and earth to get his status as a Brahmin recognized by the Brahmin fraternity.
    

[9:] And even the saint Eknath, who now figures in the film “Dharmatma” as a hero for having shown the courage to touch the untouchables and dine with them, did so not because he was opposed to Caste and Untouchability, but because he felt that the pollution caused thereby could be washed away by a bath in the sacred waters of the river Ganges []. The saints have never, according to my study, carried on a campaign against Caste and Untouchability. They were not concerned with the struggle between men. They were concerned with the relation between man and God. They did not preach that all men were equal. They preached that all men were equal in the eyes of God—a very different and a very innocuous proposition, which nobody can find difficult to preach or dangerous to believe in.
    

[10:] The second reason why the teachings of the saints proved ineffective was because the masses have been taught that a saint might break Caste, but the common man must not. A saint therefore never became an example to follow. He always remained a pious man to be honoured. That the masses have remained staunch believers in Caste and Untouchability shows that the pious lives and noble sermons of the saints have had no effect on their life and conduct, as against the teachings of the Shastras. Thus it can be a matter of no consolation that there were saints, or that there is a Mahatma who understands the Shastras differently from the learned few or ignorant many.
    

[11:] That the masses hold a different view of the Shastras is a fact which should and must be reckoned with. How that is to be dealt with, except by denouncing the authority of the Shastras which continue to govern their conduct, is a question which the Mahatma has not considered. But whatever the plan the Mahatma puts forth as an effective means to free the masses from the teachings of the Shastras, he must accept that the pious life led by one good Samaritan may be very elevating to himself, but in India, with the attitude the common man has to saints and to Mahatmas—to honour but not to follow—one cannot make much out of it.
    

[12:] 4

The third point made by the Mahatma is that a religion professed by Chaitanya, Jnyandeo, Tukaram, Tiruvalluvar, Ramkrishna Paramahansa, etc., cannot be devoid of merit as is made out by me, and that a religion has to be judged not by its worst specimens but by the best it might have produced. I agree with every word of this statement. But I do not quite understand what the Mahatma wishes to prove thereby. That religion should be judged not by its worst specimens but by its best is true enough, but does it dispose of the matter? I say it does not.
    

[13:] The question still remains, why the worst number so many and the best so few. To my mind there are two conceivable answers to this question: (1) That the worst by reason of some original perversity of theirs are morally uneducable, and are therefore incapable of making the remotest approach to the religious ideal. Or: (2) That the religious ideal is a wholly wrong ideal which has given a wrong moral twist to the lives of the many, and that the best have become best in spite of the wrong ideal—in fact, by giving to the wrong twist a turn in the right direction.
    

[14:] Of these two explanations I am not prepared to accept the first, and I am sure that even the Mahatma will not insist upon the contrary. To my mind the second is the only logical and reasonable explanation, unless the Mahatma has a third alternative to explain why the worst are so many and the best so few. If the second is the only explanation, then obviously the argument of the Mahatma that a religion should be judged by its best followers carries us nowhere—except to pity the lot of the many who have gone wrong because they have been made to worship wrong ideals.
    

[15:] 5

The argument of the Mahatma that Hinduism would be tolerable if only many were to follow the example of the saints is fallacious for another reason. (In this connection, see the illuminating article on “Morality and the Social Structure” by Mr. H. N. Brailsford in the Aryan Path for April 1936.) By citing the names of such illustrious persons as Chaitanya, etc,. what the Mahatma seems to me to suggest in its broadest and simplest form is that Hindu society can be made tolerable and even happy without any fundamental change in its structure, if all the high-caste Hindus can be persuaded to follow a high standard of morality in their dealings with the low-caste Hindus. I am totally opposed to this kind of ideology.
    

[16:] I can respect those of the caste Hindus who try to realize a high social ideal in their life. Without such men, India would be an uglier and a less happy place to live in than it is. But nonetheless, anyone who relies on an attempt to turn the members of the caste Hindus into better men by improving their personal character is, in my judgment, wasting his energy and hugging an illusion. Can personal character make the maker of armaments a good man, i.e., a man who will sell shells that will not burst and gas that will not poison? If it cannot, how can you accept personal character [as sufficient] to make a man loaded with the consciousness of Caste a good man, i.e., a man who would treat his fellow-men as his friends and equals? To be true to himself, he must deal with his fellow-man either as a superior or inferior, according as the case may be; at any rate, differently from his own caste-fellows. He can never be expected to deal with his fellow-men as his kinsmen and equals.
    

[17:] As a matter of fact, a Hindu does treat all those who are not of his caste as though they were aliens, who could be discriminated against with impunity, and against whom any fraud or trick may be practised without shame. This is to say that there can be a better or a worse Hindu. But a good Hindu there cannot be. This is so not because there is anything wrong with his personal character. In fact what is wrong is the entire basis of his relationship to his fellows. The best of men cannot be moral if the basis of relationship between them and their fellows is fundamentally a wrong relationship. To a slave, his master may be better or worse. But there cannot be a good master. A good man cannot be a master, and a master cannot be a good man.
    

[18:] The same applies to the relationship between high-caste and low-caste. To a low-caste man, a high-caste man can be better or worse as compared to other high-caste men. A high-caste man cannot be a good man, insofar as he must have a low-caste man to distinguish him as a high-caste man. It cannot be good to a low-caste man to be conscious that there is a high-caste man above him. I have argued in my speech that a society based on Varna or Caste is a society which is based on a wrong relationship. I had hoped that the Mahatma would attempt to demolish my argument. But instead of doing that, he has merely reiterated his belief in Chaturvarnya without disclosing the ground on which it is based.
    

[19:] 6

Does the Mahatma practise what he preaches? One does not like to make personal reference in an argument which is general in its application. But when one preaches a doctrine and holds it as a dogma, there is a curiosity to know how far he practises what he preaches. It may be that his failure to practise is due to the ideal being too high to be attainable; it may be that his failure to practise is due to the innate hypocrisy of the man. In any case he exposes his conduct to examination, and I must not be blamed if I ask, how far has the Mahatma attempted to realize his ideal in his own case?
    

[20:] The Mahatma is a Bania by birth. His ancestors had abandoned trading in favour of ministership, which is a calling of the Brahmins. In his own life, before he became a Mahatma, when the occasion came for him to choose his career he preferred law to [a merchant’s] scales. On abandoning law, he became half saint and half politician. He has never touched trading, which is his ancestral calling.
    

[21:] His youngest son—I take one who is a faithful follower of his father—was born a Vaishya, has married a Brahmin’s daughter, and has chosen to serve a newspaper magnate. The Mahatma is not known to have condemned him for not following his ancestral calling. It may be wrong and uncharitable to judge an ideal by its worst specimens. But surely the Mahatma as a specimen has no better [=cannot be improved upon], and if he even [=even he] fails to realize the ideal then the ideal must be an impossible ideal, quite opposed to the practical instincts of man.
    

[22:] Students of Carlyle know that he often spoke on a subject before he thought about it. I wonder whether such has not been the case with the Mahatma, in regard to the subject matter of Caste. Otherwise, certain questions which occur to me would not have escaped him. When can a calling be deemed to have become an ancestral calling, so as to make it binding on a man? Must a man follow his ancestral calling even if it does not suit his capacities, even when it has ceased to be profitable? Must a man live by his ancestral calling even if he finds it to be immoral? If everyone must pursue his ancestral calling, then it must follow that a man must continue to be a pimp because his grandfather was a pimp, and a woman must continue to be a prostitute because her grandmother was a prostitute. Is the Mahatma prepared to accept the logical conclusion of his doctrine? To me his ideal of following one’s ancestral calling is not only an impossible and impractical ideal, but it is also morally an indefensible ideal.
    

[23:] 7

The Mahatma sees great virtue in a Brahmin remaining a Brahmin all his life. Leaving aside the fact there are many Brahmins who do not like to remain Brahmins all their lives, what can we say about those Brahmins who have clung to their ancestral calling of priesthood? Do they do so from any faith in the virtue of the principle of ancestral calling, or do they do so from motives of filthy lucre? The Mahatma does not seem to concern himself with such queries. He is satisfied that these are “real Brahmins who are living on alms freely given to them, and giving freely what they have of spiritual treasures.” This is how a hereditary Brahmin priest appears to the Mahatma—a carrier of spiritual treasures.
    

[24:] But another portrait of the hereditary Brahmin can also be drawn. A Brahmin can be a priest to Vishnu—the God of Love. He can be a priest to Shankar—the God of Destruction. He can be a priest at Buddha Gaya worshipping Buddha—the greatest teacher of mankind, who taught the noblest doctrine of Love. He also can be a priest to Kali, the Goddess, who must have a daily sacrifice of an animal to satisfy her thirst for blood. He will be a priest of the temple of Rama—the Kshatriya God! He will also be a priest of the Temple of Parshuram, the God who took on an Avatar to destroy the Kshatriyas! He can be a priest to Bramha, the Creator of the world. He can be a priest to a Pir, whose God Allah will not brook the claim of Bramha to share his spiritual dominion over the world! No one can say that this is a picture which is not true to life.
    

[25:] If this is a true picture, one does not know what to say of this capacity to bear loyalties to Gods and Goddesses whose attributes are so antagonistic that no honest man can be a devotee to all of them. The Hindus rely upon this extraordinary phenomenon as evidence of the greatest virtue of their religion—namely, its catholicity, its spirit of toleration. As against this facile view, it can be urged that what is [described as] toleration and catholicity may be really nothing more creditable than indifference or flaccid latitudinarianism. These two attitudes are hard to distinguish in their outer seeming. But they are so vitally unlike in their real quality that no one who examines them closely can mistake one for the other.
    

[26:] That a man is ready to render homage to many Gods and Goddesses may be cited as evidence of his tolerant spirit. But can it not also be evidence of an insincerity born of a desire to serve the times? I am sure that this toleration is merely insincerity. If this view is well founded, one may ask: what spiritual treasure can there be within a person who is ready to be a priest and a devotee to any deity which it serves his purpose to worship and to adore? Not only must such a person be deemed to be bankrupt of all spiritual treasures, but for him to practice so elevating a profession as that of a priest simply because it is ancestral—without faith, without belief, merely as a mechanical process handed down from father to son—is not a conservation of virtue; it is really the prostitution of a noble profession which is no other than the service of religion.
    

[27:] 8

Why does the Mahatma cling to the theory of everyone following his or her ancestral calling? He gives his reasons nowhere. But there must be some reason, although he does not care to avow it. Years ago, writing on “Caste versus Class” in his Young India, he argued that the Caste System was better than a Class System on the ground that Caste was the best possible adjustment for social stability. If that be the reason why the Mahatma clings to the theory of everyone following his or her ancestral calling, then he is clinging to a false view of social life.
    

[28:] Everybody wants social stability, and some adjustment must be made in the relationship between individuals and classes in order that stability may be had. But two things, I am sure, nobody wants. One thing nobody wants is a static relationship, something that is unalterable, something that is fixed for all times. Stability is wanted, but not at the cost of change when change is imperative. The second thing nobody wants is mere adjustment. Adjustment is wanted, but not at the sacrifice of social justice.
    

[29:] Can it be said that the adjustment of social relationships on the basis of caste—i.e,. on the basis of each to his hereditary calling—avoids these two evils? I am convinced that it does not. Far from being the best possible adjustment, I have no doubt that it is of the worst possible kind, inasmuch as it offends against both the canons of social adjustment—namely, fluidity and equity.
    

[30:] 9

Some might think that the Mahatma has made much progress, inasmuch as he now only believes in Varna and does not believe in Caste. It is true that there was a time when the Mahatma was a full-blooded and a blue-blooded Sanatani Hindu. He believed in the Vedas, the Upanishads, the Puranas, and all that goes by the name of Hindu scriptures; and therefore, in Avatars and rebirth. He believed in Caste, and defended it with the vigour of the orthodox. He condemned the cry for inter-dining, inter-drinking, and inter-marrying, and argued that restraints about inter-dining to a great extent “helped the cultivation of will-power and the conservation of a certain social virtue.”
    

[31:] It is good that he has repudiated this sanctimonious nonsense and admitted that Caste “is harmful both to spiritual and national growth,” and maybe his son’s marriage outside his caste has had something to do with this change of view. But has the Mahatma really progressed? What is the nature of the Varna for which the Mahatma stands? Is it the Vedic conception as commonly understood and preached by Swami Dayanand Saraswati and his followers, the Arya Samajists? The essence of the Vedic conception of Varna is the pursuit of a calling which is appropriate to one’s natural aptitude. The essence of the Mahatma’s conception of Varna is the pursuit of one’s ancestral calling, irrespective of natural aptitude.
    

[32:] What is the difference between Caste and Varna, as understood by the Mahatma? I find none. As defined by the Mahatma, Varna becomes merely a different name for Caste, for the simple reason that it is the same in essence—namely, pursuit of [one’s] ancestral calling. Far from making progress, the Mahatma has suffered retrogression. By putting this interpretation upon the Vedic conception of Varna, he has really made ridiculous what was sublime. While I reject the Vedic Varnavyavastha for reasons given in the speech, I must admit that the Vedic theory of Varna as interpreted by Swami Dayanand and some others is a sensible and an inoffensive thing. It did not admit birth as a determining factor in fixing the place of an individual in society. It only recognized worth.
    

[33:] The Mahatma’s view of Varna not only makes nonsense of the Vedic Varna, but it makes it an abominable thing. Varna and Caste are two very different concepts. Varna is based on the principle of each according to his worth, while Caste is based on the principle of each according to his birth. The two are as distinct as chalk is from cheese. In fact there is an antithesis between the two. If the Mahatma believes, as he does, in everyone following his or her ancestral calling, then most certainly he is advocating the Caste System, and in calling it the Varna System he is not only guilty of terminological inexactitude, but he is causing confusion worse confounded.
    

[34:] I am sure that all his confusion is due to the fact that the Mahatma has no definite and clear conception as to what is Varna and what is Caste, and as to the necessity of either for the conservation of Hinduism. He has said—and one hopes that he will not find some mystic reason to change his view—that Caste is not the essence of Hinduism. Does he regard Varna as the essence of Hinduism? One cannot as yet give any categorical answer.
    

[35:] Readers of his article on “Dr. Ambedkar’s Indictment” will answer “No.” In that article he does not say that the dogma of Varna is an essential part of the creed of Hinduism. Far from making Varna the essence of Hinduism, he says “the essence of Hinduism is contained in its enunciation of one and only God as Truth and its bold acceptance of Ahimsa as the law of the human family.”
    

[36:] But readers of his article in reply to Mr. Sant Ram will say “Yes.” In that article he says “How can a Muslim remain one if he rejects the Quran, or a Christian remain Christian if he rejects the Bible? If Caste and Varna are convertible terms, and if Varna is an integral part of the Shastras which define Hinduism, I do not know how a person who rejects Caste, i.e. Varna, can call himself a Hindu.” Why this prevarication? Why does the Mahatma hedge? Whom does he want to please? Has the saint failed to sense the truth? Or does the politician stand in the way of the saint?
    

[37:] The real reason why the Mahatma is suffering from this confusion is probably to be traced to two sources. The first is the temperament of the Mahatma. He has in almost everything the simplicity of the child, with the child’s capacity for self-deception. Like a child, he can believe in anything he wants to believe in. We must therefore wait till such time as it pleases the Mahatma to abandon his faith in Varna, as it has pleased him to abandon his faith in Caste.
    

[38:] The second source of confusion is the double role which the Mahatma wants to play—of a Mahatma and a politician. As a Mahatma, he may be trying to spiritualize politics. Whether he has succeeded in it or not, politics have certainly commercialized him. A politician must know that Society cannot bear the whole truth, and that he must not speak the whole truth; if he is speaking the whole truth it is bad for his politics. The reason why the Mahatma is always supporting Caste and Varna is because he is afraid that if he opposed them he would lose his place in politics. Whatever may be the source of this confusion, the Mahatma must be told that he is deceiving himself, and also deceiving the people, by preaching Caste under the name of Varna.
    

[39:] 10

The Mahatma says that the standards I have applied to test Hindus and Hinduism are too severe, and that judged by those standards every known living faith will probably fail. The complaint that my standards are high may be true. But the question is not whether they are high or whether they are low. The question is whether they are the right standards to apply. A people and their Religion must be judged by social standards based on social ethics. No other standard would have any meaning, if Religion is held to be a necessary good for the well-being of the people.
    

[40:] Now, I maintain that the standards I have applied to test Hindus and Hinduism are the most appropriate standards, and that I know of none that are better. The conclusion that every known religion would fail if tested by my standards may be true. But this fact should not give the Mahatma as the champion of Hindus and Hinduism a ground for comfort, any more than the existence of one madman should give comfort to another madman, or the existence of one criminal should give comfort to another criminal.
    

[41:] I would like to assure the Mahatma that it is not the mere failure of the Hindus and Hinduism which has produced in me the feelings of disgust and contempt with which I am charged [=filled]. I realize that the world is a very imperfect world, and anyone who wants to live in it must bear with its imperfections.
    

[42:] But while I am prepared to bear with the imperfections and shortcomings of the society in which I may be destined to labour, I feel I should not consent to live in a society which cherishes wrong ideals, or a society which, having right ideals, will not consent to bring its social life into conformity with those ideals. If I am disgusted with Hindus and Hinduism, it is because I am convinced that they cherish wrong ideals and live a wrong social life. My quarrel with Hindus and Hinduism is not over the imperfections of their social conduct. It is much more fundamental. It is over their ideals.
    

[43:] 11

Hindu society seems to me to stand in need of a moral regeneration which it is dangerous to postpone. And the question is, who can determine and control this moral regeneration? Obviously, only those who have undergone an intellectual regeneration, and those who are honest enough to have the courage of their convictions born of intellectual emancipation. Judged by this standard, the Hindu leaders who count are, in my opinion, quite unfit for the task. It is impossible to say that they have undergone the preliminary intellectual regeneration. If they had undergone an intellectual regeneration, they would neither delude themselves in the simple way of the untaught multitude, nor would they take advantage of the primitive ignorance of others as one sees them doing.
    

[44:] Notwithstanding the crumbling state of Hindu society, these leaders will nevertheless unblushingly appeal to ideals of the past which have in every way ceased to have any connection with the present—ideals which, however suitable they might have been in the days of their origin, have now become a warning rather than a guide. They still have a mystic respect for the earlier forms which makes them disinclined—nay, opposed—to any examination of the foundations of their Society. The Hindu masses are of course incredibly heedless in the formation of their beliefs. But so are the Hindu leaders. And what is worse is that these Hindu leaders become filled with an illicit passion for their beliefs when anyone proposes to rob them of their [beliefs’] companionship.
    

[45:] The Mahatma is no exception. The Mahatma appears not to believe in thinking. He prefers to follow the saints. Like a conservative with his reverence for consecrated notions, he is afraid that if he once starts thinking, many ideals and institutions to which he clings will be doomed. One must sympathize with him. For every act of independent thinking puts some portion of an apparently stable world in peril.
    

[46:] But it is equally true that dependence on saints cannot lead us to know the truth. The saints are after all only human beings, and as Lord Balfour said, “the human mind is no more a truth-finding apparatus than the snout of a pig.” Insofar as he [=the Mahatma] does think, to me he really appears to be prostituting his intelligence to find reasons for supporting this archaic social structure of the Hindus. He is the most influential apologist of it, and therefore the worst enemy of the Hindus.
    

[47:] Unlike the Mahatma, there are Hindu leaders who are not content merely to believe and follow. They dare to think, and act in accordance with the result of their thinking. But unfortunately they are either a dishonest lot, or an indifferent lot when it comes to the question of giving right guidance to the mass of the people. Almost every Brahmin has transgressed the rule of Caste. The number of Brahmins who sell shoes is far greater than those who practise priesthood. Not only have the Brahmins given up their ancestral calling of priesthood for trading, but they have entered trades which are prohibited to them by the Shastras. Yet how many Brahmins who break Caste every day will preach against Caste and against the Shastras?
    

[48:] For one honest Brahmin preaching against Caste and Shastras because his practical instinct and moral conscience cannot support a conviction in them, there are hundreds who break Caste and trample upon the Shastras every day, but who are the most fanatic upholders of the theory of Caste and the sanctity of the Shastras. Why this duplicity? Because they feel that if the masses are emancipated from the yoke of Caste, they would be a menace to the power and prestige of the Brahmins as a class. The dishonesty of this intellectual class, who would deny the masses the fruits of their [=the Brahmins’] thinking, is a most disgraceful phenomenon.
    

[49:] The Hindus, in the words of Matthew Arnold, are “wandering between two worlds, one dead, the other powerless to be born.” What are they to do? The Mahatma to whom they appeal for guidance does not believe in thinking, and can therefore give no guidance which can be said to stand the test of experience. The intellectual classes to whom the masses look for guidance are either too dishonest or too indifferent to educate them in the right direction. We are indeed witnesses to a great tragedy. In the face of this tragedy all one can do is to lament and say—such are thy Leaders, O Hindus!

Source: THE ANNIHILATION OF CASTE by Ambedkar, Annotated by Prof.Frances Pritchett, Professor of Modern Indic Languages, Columbia University.
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