C H A P T E R III

ANTI-CASTE SOCIAL M O V E M E N T S

The caste system of Hindus, which divided the Hindu

community into a multitude of sealed groups, hierarchically
graded and based on birth, was one of the principal targets of the
social reform movements. The social reformers attacked this
inequality and separatism and stood for equality and co-
operation. They attacked heredity as the basis of distinction, and
the law of karma. Which supplied the religio-Philosophic
defence of the undemocratic authoritarian caste institution. They
called on the people to work for betterment in the real world in
which they lived rather than strive for salvation after death.
They branded the caste system as a powerful obstacle in the
growth of National unity and solidarity.
Right from the times of Upanishads social reformers have
spoken against the caste system in different ways. Buddhism and
Jainism in the 6 n century B.C. have spoken up against the caste
divisions and social inequality. Buddhism denied the Vedic
literature as Divine revelation and refused to accept the social
order of the day, particularly the caste system. The express ideas
in the Buddhistic literature voice the feeling that caste has
nothing to do either with material success in life or with reward
after death. High caste is not protected from the effect of
wrongdoing, and to an ascetic caste ought to be a matter of utter
indifference.1 A person's worth in life is determined by right
conduct and knowledge. Thus Buddha is represented as being

62
inclined to accept basing the persons only on the individual's
actions and not on his birth.
Jainism was free from the Tantric development. The rigid
conservation paved the way for its decline, as it failed to keep
abreast with the changing spirit of times. This struggle of
Buddhism and jainism saw its culmination in the rise of
medieval movement of bhakti or "selfless" devotion to a single
God.3
The Bhakti-cult opened its door to all irrespective of caste,
creed or sex. The Bhakti as well as sufi saints like Shri Kabir,
or Sheikh Moinuddin Chisti, Ajmer preached the fundamental
equality of all religions and the unity of Godhead, held that the
dignity of man depended on his actions and not his birth,
protested against excessive ritualism and formalities of religion
and domination of the priests, and emphasised simple devotion
and faith as the means of salvation for one and all. Chandala is
purged of the impurity of his caste by firm devotion to God Even
a person of low birth is liberated from bondage, if he utters the
name of God only once.4
In addition to the purification of Bhakti-Sufi-cult and their
elevation to a high spiritual level based on to secure foundations
of morality, Vaisanava teachers made other notable contributions
to the culture of the medieval age, one of which was admitting
the people of even the lowest castes to its fold ignoring the caste
distinctions. People of all classes and castes including the
Mohammadans were taken into these sects and thus began a
leveling process in the society. In the sphere of religion the lot

63
of the so-called untouchables was sought to be improved for the
first time in the history of Hinduism.5
Guru Nanak (1469-1538) founded the Sikh religion based
on the pure mono theistic doctrine of the Upanishads. He
preached NAM (the name of God) as a potent means of religious
realization. In his time, impact of Islam on the people of North
India was very powerful, he sought to harmonize the tenets of
both Hinduism and Islam. He also established the organized
fellowship (Sangat). He tried to do away with caste-distinctions
and to liberalise other social practices. 6
During the British period in India, on account of western
liberal education and Christian service in the social, economic
and other fields has affected the mentality of the people in India.
They began a change in their outlook towards the depressed
classes as well as against the untouchability. In India the
Christian missionary agencies also carried on a relentless war
against illiteracy, disease, and poverty, the crying evils in Indian
society. During this period special emphasises were laid down
on the formation of schools and colleges for the spread of
education. In the course of time these educational Institutions
played a notable part in imparting western education which
affected revolutionary changes in the social political outlook of
Indian of all classes towards untouchables. Regarding the
western Education, Pandit Jawaharlal Nehru has rightly
pointed out " English education brought a widening of Indian
horizons, and admiration for English literature and Institutions,
a revolt against some customs and aspect of Indian life and
growing demand for political life. " '

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 The Impact of western thought led to a number of reform
movements in Hinduism in the 19th century. It brought back the
rationalism of the fifth century B.C.
1. B R A H M A S A M A J M O V E M E N T :
For the first time, the pioneering work of the anti-caste was
started by Brahma Samaj which was founded in 1828 by
Raja Ram Mohan Roy, known as the first modern man of
India. The fundamental truth of human fellowship and unity
based on the bedrock of Upanisadic idealism was the basic
principle of Brahmanism. Raja Ram Mohan Roy invoked the
authority of Mahanirjana Tantra, an old religio-
sociological work of Hinduism, to support his view that caste
should no longer continue. The Brahma samaj opposed the
rigid social divisions, which caste implied. It launched a
crusade against the caste system and succeeded in banishing
o

it all together from the Brahma fold. According to Ray,

"reforming could not be done in piecemeal. If India is to be
reformed, her education, religion, economic and political
moves should be changed. "
The followers of Brahma Samaj rejected the caste totally
and collected together to learn from the Upanishads without
any distinction. Courting persecution and social, these young
reformers defied caste, promoted inter-caste marriages in this
caste- ridden country and tried in many ways to remove the
barrier between man and man and man and woman. 10
Raja Ram Mohan Roy advocated abolition of caste and
untouchability and Iswar Chandra Vidyasagar opened the
door of Sanskrit college, so long restricted to pupils

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belonging to high castes only, to all sections of pupils
irrespective of caste and worked for the spread of female
education till the last days of his life. Dr. M. Visvervaraya,
the architect of modern Karnataka worked untiringly for
raising the status of the so called untouchables and socially
backward classes, and for the amelioration of the backward
classes and the untouchables for the first time through official
auspices. He earmarked one Lakh rupees to grant scholarships
to students of the backward communities annually and opened
special schools for Harijan children, He campaigned
vigorously for the spread of education among Harijans and
girls. Kandukuri Veereasalingam Pantalu and Raghupati
Venkataratnam Naidu worked relentlessly for the removal
of Untouchability and caste rigidity."
Debendranath Tagore and Keshav Chandra Sen, who
succeeded the Raja as successive leaders of the samaj, were
more critical of the Hindu scriptures than the Raja. It was
Keshab Chandra Sen who repudiated the caste system by
taking a revolutionary and practical step in 1862 by
solemnizing an Inter-caste marriage. From 1864 onwards
missionaries were appointed by the Brahma Samaj who were
enjoined to propagate against idolatry and the caste system.
G.K. Gokhale (1866-1915) founded in 1905 the servants
of India society for the welfare of the underprivileged, rural
and tribal people. And Jyotirao Govindrao Phule (1827-
1890) of Poona was the pioneer in modern times of the
movement calculated to improve the conditions of and to
secure social equality to the erstwhile untouchables and

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 unapproachable classes.V.R. Shinde has stated that Bangali
Brahmin Shashipada Bandyopathyay started his uplift work
among the labourers of Baranagar, among whom
untouchables seem to have figured in 1865.He used to attend
the religious discourses current among one sect of chandalas.
In later years he used to dine with them and nurse their
children.12 we find Sri Narayan Guru (1856-1928) a
religious reformer of Kerala, propagating for the removal of
caste system. It was mainly due to his un tiring efforts that
the Maharaja of Travancare ultimately made the Temple
Entry Proclamation. 13 Thus the spirit of social revolt which
the Raja inaugurated reached a climax in the history of the
Brahma Samaj under the guidance of Keshab Chandra Sen.
The Anti-Caste Movement, started by the Brahma samaj ,
was continued by other organizations which were subsequently
formed in the country. The Bombay Prarthana Samaj carried on
the propaganda of the repudiation of the caste particularly on
the same line as the Brahma Samaj.
2. RAM KRISHNA MOVEMENT:
Ram Krishna Movement was founded by Swami
Vivekanda , disciple of Ramkrishna looked upon the Hindus as
"don't touchiest" and Hinduism as the religion of the Kitchen
and of the cooking pot and carried on campaign against the caste
system of Hindus. It has established the fundamental equality of
man on secular basis. The rituals of Pauranic religion are
performed with meticulous care, but it knows no distinction of
caste, creed and equality. He was known as most modern
Reformist in Indian History till today

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3. T H E O S O P H I C A L M O V E M E N T :
Another movement, known as Theosophical Movement,
which established its headquarter at Adyar, Madras, was started
in 1882,resembled to a considerable extent, the reform
movements in Hinduism, so far as its salutary effect, upon the
Hindu society was concerned. The theosophist is characterized,
first by a profound belief in the existence of a divine wisdom
which explains all the intricate processes of nature, and
secondly, by a determination to be an agent in God... plan for
men. The theosophist therefore is essentially a reformer engaged
in the most strenuous forms of social service and believes in the
universal brotherhood of humanity without distinction of race,
creed, sex, caste or social position.14 Annie Basant has been the
President of this movement.

4. S E L F - R E S P E C T M O V E M E N T :
In the south, the Self-Respect Movement, attacking the
humiliating disabilities from which the Non-Brahmin
communities suffered, was organized. The Self-Respect
Movement had a tremendous impact on the life style of the Non-
Brahmins and the untouchables. During the later part of 19
century, the Nadar community began slowly to sanskritize their
manner of life. Among the men, many cropped their hair in the
fashion of the Brahmin tuft. They adopted the sacred thread of
the twice-born and vegetarianism came into vogue. Fathers
named their children after the 'new' sanskritic gods which had
come into four among the community, and the Brahmin priests
were found who were quite willing to provide their services to
the wealthy Nadar temples and to officiate over the ceremonies

68
of the caste. Behind these pretensions lay the newly-advanced
Nadar claim to high Kshtriya status. Between 1860 and the early
1920 the Nadars assiduously advanced their claim through
books, pamphlets and periodicals. 15 Under the influence of the
Self- Respect Movement, the first conference was held at
Chinglepet in 1928 under the Presidentship of a Nadar, the
Nadars began to de-sankritise their manner of life, in abandoning
the pretensions to high caste adopted in the latter years of the
19th century. The sacred thread was thrown away and the use of
Brahmin purohits was discouraged. The Self-Respect marriage
became wide spread as the people sought to release themselves
from the priestly authority which had held them in at least
psychological subservience to high castes. 16
Naicker, who spearheaded the Self-Respect-Movement in
thirties and forties, trained a brand of educated young men with
idealistic norms. In 1945 he reinforced the Justice party,
liquidated in the elections of 1936-37 under the regional
Dravida Kazageham, a militant organisation devoted to anti
Brahmin and anti-North Indian activities. At the time of
partition, Naicker tried to secure the help of Jinnah, so that
Dravidasthan might be formed simultaneously with Pakistan,
Jinnah refused assistance, and the British ignored the Dravidian
agitations. Naicker boycotted the Independence Day
celebrations. He refused to honour the National Flag, just as he
later refused to recognize the Indian Constitution, seeing it only
as a tool of Brahmin tyranny.

m
5. SATYA SHODHAK SAMAJ MOVEMENT:
In Maharashtra Jyotirao Phooley (1827-90), born in a
Mali family, started organizing the most deprived sections of the
Non Brahmin castes. To Phooley the key to all that was
basically wrong with the Hindu society was the monopoly of
power and privilege traditionally enjoyed by the Brahmins and
all his writings and public activities were directed towards
subversion of this monopoly. He took the initiative to instruct
inspire, and organize the Non-Brahmin castes of Maharashtra. In
1873 he founded the satyashodhak Samaj with aim of " Saving
the lower caste from the hypocritical Brahmins and their
opportunistic scriptures". He also started the first school in
India for the children of untouchables in 1852 and a home for
the prevention of Infanticide in 1863 where widowed mothers of
illegitimate children were given protection and care. He
advocated of socio-cultural revolution in India, which would
give to poor and dispossessed dignity of self-respect. He
propounded a philosophy of reform from below that would be
taken up by low caste reformers of the succeeding generations
including Ambedkar.

6. ARYA SAMAJ MOVEMENT:

In contrast to the attitude adopted by Brahma-samaj and
other Movements, the Arya Samaj, started by Sawami
Dayanand, preached not the repudiation of the caste system and
the concept of superiority and inferiority but the revival of
Hindu society of the Vedic period based only on four castes. He
repudiated the caste by birth and condemned numerous sub-
divisions into which Hindu society had been split up by reason

70
of countless sub-castes. He looked back to the Vedas and the
traditions of Vedic era as the ideal models of faith and traditions
to be followed by the Hindus. His insistence on going back and
sticking to the pristine purity of custom based on the teachings
of Vedas definitely had some progressive effect on the society.
He rejected all practices that were not there in Vedic times. 19 He
believed in the essential equality of all men and had no
sympathy with caste arrogance. He did not believe in
untouchability and stood for extending to study scriptures even
to the lowest caste, shudras. The propaganda of the Arya Samaj
extirpated social abuses. The caste system as a religious
institution was abolished. The monopoly of the Brahmins over
Vedas was denied. Untouchability being considered as Un-
Vedic, it invested lakhs of so-called 'untouchables' with the
sacred thread and thus made them honourable members of the
Hindu society. The portals of the Vedic church were thrown
open even to Non-Hindus. Arya Samaj regarded spread of
education as pre-condition of social reform. It opened a vast
number of educational institutions for boys and girls all over
north India. Orphanages were opened and thus Christian
Missionaries were prevented from being converted to
Christianity. In 1923 when the Maplas of Malabar forcibly
converted Hindus to Islam. It was the Arya Samaj who
reconverted them to Hindusm. Before Mahatma Gandhi took up
the cause of untouchables, it was the Arya Samajijwho had
tried to get them recognized as equal members of Hindu society.
They also carried on a ceaseless effort to remove their
superstitions and teach them the fundamental doctrines of

71
religion.21 Thus, to sum-up Dayanand wanted to bring together
all Hindus who agreed on a couple of very broad issues: (1) a
dedication to religious and social reform and (2) a conviction in
Hinduism that reform was to come through a revival of Vedic
religion.
7. SRI NARAYAN GURU'S ORGANISATION:
He established the S.N.D.P.yogam in 1902 with his gospel
"one caste, one religion, one God." This organization had two
important programmes: one was to uplift the Ezhavas, a
depressed caste group of Kerala, as a part of a work of the
yogam. Narayan Guru started a number of schools and colleges
throughout Kerala. Secondly, he built a number of temples, he
simplified rituals regarding worship, marriage and funerals.
While S.N.D.P. yogam was a secular organization with its
branches throughout Kerala, he also established an order of
sanyasis to help the community regarding its religious and
spiritual matters. For fifteen years he traveled widely and helped
them to clean up their houses and streets and develop clean
habits. He made them alter their diet and thus pointed the right
way to reform for prosperity. By these two means, modern
education on the one hand and sanskritzation on the other,
Narayan Guru was able to transform the Ezhavas from an
untouchable group in Kerala to a "Backward caste" community
within a short period of Thirty years. The temple entry
programmes undertaken by some of the Ezhava leaders, in
association with the Nayar Service Society, finally led to the
temple entry proclamation in 1936"

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8. I N D I A N N A T I O N A L M O V E M E N T :
Another great Movement, responsible for the weakening of
the barriers of the caste system was the Nationalist Movement
which, started in 20th century, launched mass campaign under
the leadership of Mahatama Gandhi. Before the arrival of
Gandhi, the Indian National Congress devoted all its efforts to
the political problems upto 1917. But the rise of Gandhi as the
leader of the congress was the beginning of a new era. Not only
political but a social evolution become one of the programmes of
the Congress.
It was in 1917 in its Calcutta session the congress adopted
a resolution at the instance of Gandhiji urging the necessity of
justice and righteousness of removing of disability imposed by
customs on the untouchables.
Although Gandhiji had unwavering faith in Hindu religion
and a great respect for its scriptures, yet he conceived it
differently. He was liberal in interpreting Hindu religion and
could, therefore, launch a life-crusade against the custom of
untouchability. He was unusually hard on the high caste Hindus
and reprimanded them unequivocally for nourishing false
notions like untouchability. It was he who imposed upon
unwilling Congressmen the task of the upliftment of
untouchables.
Ghandhiji did not find any spirit of arrogant superiority
behind the caste. To him it was simply a "classification of
different systems of self-culture, the best possible adjustment of
social stability." He compared it with a "family." Just as the
spirit of the family is inclusive of those who love each other and

73
are wedded to each other by ties of blood and relation, caste also
tries to include families of a particular way of purity.
Like the caste system Gandhiji defined Varnashrama
Dharma. His concept of Varnashrama Dharma was based on
occupation, having given equal status to each section or group as
mentioned in the laws of Hindu scriptures. He observed : "The
divisions define duties, they confer no privileges. It is, I hold,
against the genius of Hinduism to arrogate to oneself a higher
status or assign to another a lower. All are born to serve God's
creation, a Brahmin with his knowledge, a Kshatriya with his
power of protection, a Vaishya with his commercial ability and a
shudra with bodily labour"
In the matter of social reform or the abolition of caste
system, Gandhiji regarded precept as better and more effective
way than preaching. Reformers must practice rather than talk of
• • 98

abolition of caste and patiently bear the consequences.

Mahatma Gandhi had criticized untouchability as
excrescene Hinduism, a poison, a snake, a cancer, a hydra-
headed monster, a great blot, a device of satan, a hidesus
untruth etc. So he was never tired of telling Indians, specially
the caste Hindus, that so long as untouchability existed in this
country they would have no moral right to freedom from British
rule and that, in his opinion foreign domination was a curse that
had befallen upon Indians as a nemesis for the humiliation and
suffering they have inflected on the millions of the so-called
untouchables. So Gandhiji was of the view that untouchability
could not be given a secondary place in the programme and also
pointed out that without the removal of this taint, swaraj is

74
meaningless. He made touching appeals to caste Hindus to shed
their arrogance and to accept the untouchables as equal.
Gandhiji's objective was to unify different sections of Hindu
community on equal basis as well as other communities together
in the cause of National Movement. As a result of this, in
December 1921, the congress at its session in Ahmedabad
resolved to start voluntarily organizations throughout the
country and signed a pledge. Item 5 of the pledge read as
follows :
" As a Hindu I believe in the justice and necessity of
removing the evil of untouchability and shall on all possible
occasions seek personal contact with and endeavor to render
service to submerged classes".
In a speech at Manglore, Gandhiji pointed out :
" untouchability can not be removed by mere purses, no matter
how fat they are. Not even a crore of rupees subscribed by a few
millionaires can wipe out the stain, unless the hearts of the caste
Hindus are changed. Donations to the Harijan cause are no
good except as a token of change of heart on the part of the
donor"
The next important phase in handling of the problem of
untouchables by the congress under the leadership of Gandhiji
was the Bardoli programme of February 1922, in which a
reference was made to the Depressed classes. Bardoli
programme was intended. To organize the depressed classes for
a better life, to improve their social, mental and moral
conditions, to induce them to send their children to national
schools and to provide for them the ordinary facilities which

75
 •J -J

other citizens enjoy. A sum of Rs 5 Lakh was set for this work.
Regarding the education of untouchables Gandhiji opinion was:
" common schools should be opened where the existing ones are
not available for Harijans either owing to the violent and
successful opposition of the neighbours or some other
unavoidable cause. Harijans can not be left uncared for in
matters of necessary service till public opinion has ripened".
In respect of temple entry for untouchables, the next
important event was the Vykam Satagraha which was started in
1924 in Kerala where the people as well as the Government was
strongly against the move to throw open the temples and streets
to the untouchables. The government of Travancore State put up
barricades and prohibited the untouchables from entering the
streets near the temple. In 1925 Gandhiji visited Travancore
State and informed the Govt that this act of their was lending
itself to the view that they were supporting the conservation of
the Hindus of Travancore with their own physical forces. In
response to this appeal, The Travancore Govt, removed the
barricades but the opposition of the caste Hindus went on
unabated.34
Another notable event was the conviction of an
untouchable, Muragesha, in 1926 when he entered a temple to
offer his prayers. He was discovered arrested, and convicted on
the charge of defiling the temple. Gandhiji was greatly moved by
this incident and he wrote in "Younger India" "It is simply
fanatical obstinacy to persist in persecuting men in the sacred
name of religion. Its persecutors who are knowingly, defiling
their own religion by keeping out of public temples men who are

76
at least as honorable as they claim to be themselves and are
- r-r- ' '. •....

willing to abide by all the.ceremonial rules"',-, y /_.

Gandhiji even declared fast unto death fbc theiferribval of
untouchability which opened the eyes of the whole country
which he broke on 26th September 1932 with the condition that
he would resume fast if the movement for the removal of
untouchability was not achieved within a reasonable time. It was
at this time, Gandhiji for the first time, gave a new name to
untouchables as Harijans (means men of God.) In 1933 he
introduced a journal "Harijan" and also established Harijan
Sewak Sanghs. The conference at Bombay pleged that the right
to use the public roads, wells etc would be given statutory
recognition when the Swaraj Parliament met, in case if such
legislation was not passed earlier. This pledge was reitrated by
Gandhiji when he expressed: "There could be no rest, therefore,
for me or for those who by words of mouth or show of hand,
willing endorsed the resolution until untouchability becomes a
thing of past" Thus Gandhiji's fast and Poona Agreement
(under this Agreement 148 seats were reserved for depressed
classes in Legislature) had released tremendous force thoughout
the country which led to the removal of disability of the
Harijans.
Gandhiji regarded untouchability as the greatest blot on
Hinduism. He wrote in "Young India", "that untouchability is
not a sanction of religion. But it is a device of Satan, as Gita
teaches us that members of all the four castes should be treated
on an equal basis, Although it does not prescribe the same
dharma for the Brahamin as for the Bhungi yet it insists that the

77
latter shall be entitled to the same measure of consideration and
steam as the former with all his superior learning. It is,
therefore, our duty to see that untouchables do not feel that they
are despised or looked down upon. "
Gandhiji pointed out that God never made man that he may
consider another man as an untouchable while comparing
untouchability with modern imperialist he pointed out :
"The untouchability of Hinduism is probably worse than
that of the modern imperialist. So let us by prayer, purify
ourselves and we shall not only remove untouchability, but shall
also hasten the advent of swaraj "
While talking with the U.P. Hanjan workers at kanpur
he advised them that they should devote all their energy to the :
i) "Promotions of cleanliness and hygiene among the
Harijans;
ii) Improve methods of carrying on what are known as
unclean occupations e.g. Scavenging and tanning;
Hi) Giving up of carvian and beef if not meat altogether;
iv) Giving up of intoxicating liquors;
v) Inducing parents to send their children to school whenever
they are available. And parents themselves to attend night
- schools whenever such are opened;
vi) Abolition of untouchabiltiy among themselves. "
The sanghas, which were established all over the country
on his insistence, tried.
Firstly:- To secure decent living conditions for Harijans
through the proper drainage and cleaning of the Harijans
quarters and the making of roads.

78
Secondly :- To obtain for Harijans a good supply of water by
conferring the rights to draw water from public wells by seeking
the protection of courts or otherwise.
Thirdly :- To establish good preparatory schools for the
Harijan children
Fourthly .;- As regards Ashrams, Gandhiji thought that they had
better fight shy of that big ward and rather call their institutions
chhatalays (hostels) or udyagalayas (industrial homes)
About the temple entry for Harijans, he pointed out " The
Local Harijan Sewak Sanghs should make a sustained effort to
have the existing temples thrown open and even to build new
40
ones, not for Harijans only but for all." and he also advised
the workers that " you will begin by taking the Harijans
alongwith you to the temple if you are in the habit of going to a
temple but if you discover that you will not be allowed into the
temple alongwith your Harijan companion, thus if you have the
living belief that I have that untouchability is wrong, you will
shun that temple as you shun scorpion or fire you will then
believe with me that such a temple is not inhabited by God."
In respect of the disposal of carcasses which was the
traditional occupation among the Harijans, Gandhiji pointed out:
" Disposal of dead cattle is a sacred obligation and
occupation. But the eating of carvion is a most filthy habit,
regarded as one of the heinous sins in Hindu scriptures and it is
essential that at this hour of self- purification our Harijan
brethren should be helped to get rid of this habit.... "

79
 In respect of cooking by Harijans in our home, Gandhiji
pointed out:
"Our ambition should be to enable Harijans to rise to the
highest rank. But while that must be the ideal, it will be a good
thing to train some Harijans to become accomplished cooks. I
have observed that the more we draw them into the domestic
circle, the quicker is the pace of the reform. Harijans who
become absorbed in our homes lose all sense of inferiority and
become a living links between other Harijans and savarna
Hindus. "
"What is more, let those who can afford it to take Harijan
in their families as their own children and give them proper
training. All this can only happen if men and women are sincere
in their professions, and if the truth has gone home that under
the garb of religion, Hinduism is said to have consigned to
Untouchabiltiy their own kith and kin for no fault ofthiers".
Gandhiji was of the view that the removal of
untouchability is possible even if untouchables remain within the
fold of Hinduism, while participating in the deliberations of the
Federal Structure and Minorities sub. Committee of the
Second Round Table Confernce opposed the move of B. R.
Ambedkar for separate and special representation to
untouchables in Legislatures. He thought that this view of B.R.
Ambedkar would be detrimental to the interests of untouchables.
According to Gandhiji, the only way to the problem was to put
untouchables on voter list and give them Fundamental Right in
the Constitution.

80
 Gandhiji's ideal which he had in his mind regarding the
Post- independence society is indeed worth - nothing, "When
untouchabilty is rooted out, these distinctions will vanish and no
one will consider himself superior to any other naturally,
exploitations too will cease no untouchabiltiy No
scheduled classes .... No caste division whatsoever in the eyes
of the law Hindus are all one, no high, no low. All the
neglected classes such as the scheduled classes or the so-called
aboriginal classes should receive special treatment in the matter
of education, housing, etc. 45
His campaign against the untouchability was so strong
which lead to the weakening of notions of pollution of
separation and segregation of untouchables.

9. DR. AMBEDKAR'S MOVEMENT:

Dr. Ambedkar was one of the great philosophers, thinkers,
educationists and social reformers of 20th Century who gave a
new direction to Indian society. He belonged to a Mahar
community (lower caste) of Maharastra. From his childhood, he
has also been the victim of untouchabiltiy from Hindu high
castes. But he did not bow-down before it and continued his
education. After obtaining his Doctorate degree in Economics
from America he came back to India in 1917. As a result of
social awakening and under the influence of liberal ideas, he
began new era in the society by criticizing vehemently the
prevalent untouchability, ill feelings created by religion,
intolerable customs and traditions and caste system of society
and creating the feeling of self-confidence, self - reliance, self -

81
consciousness, equality and liberty in the backwards and the
down -trodden of the society.
Dr. Ambedkar regarded three great men as his preceptors.
The first was Kabir, the second was Phuley and the third was
the Buddha. Kabir took him to Bhukticult, Phuley inspired him
to strive for anti- Brahminism and amelioration of the masses,
their education and economic uplift; and Buddha gave him
mental and metaphysical satisfaction and a social way leading
to the emancipation of the untouchables be resorting to the way
of mass conversion. 46
Ambedkar characterised the caste system as irrational and
tyrannical; but above all he attacked Brahminism. He
enumerated the principles of Brahminism as follows:
"Graded inequality between the different classes.
Complete disarmament of the shudras and the untouchables;
complete prohibition of the education of the shudras and the
untouchables; ban on the shudras and the untouchables
occupying places of power and authority; ban on shudras and
the untouchables aquiring property and complete subjugation
and suppression of women. "
So as to remove the inequality and untouchability from
Hindu society, he started social reform movement for creating
awareness in the society that all are the children of God and
every one is human being equal by Birth.

In his earlier phase of social reform movement, Dr.

Ambeakar thought that by rational argument and by putting out
the follies in the high caste Hindu's faith and social custom of
high caste Hindu mind could be converted in favour of social

82
reforms in general. Reasoning behind this was simple. Hindus
are victims of wrong faith and as a result they have become
slaves of irrational social customs. One of these irrational social
customs is untouchability. In order to eradicate this as well as
other pernicious social notions of Hindus, it is necessary to
emancipate their minds from the shackles of wrong faith and
irrational beliefs. By reasoned discourse and rational argument
their ignorance can be wiped out whereby they willingly throw
out the bondage. He believed that once the doors of the temples
are opened for untouchable castes, entire force in the logic of
Varnashram Dharma and the caste system will be wiped out.
With this aim, on few occasions, Ambedkar made many
attempts to forcibly enter the Hindu temples. The right to
participate in the public Ganapathi festival was secured at least
on one occasion. Ambedkar and his followers donned the sacred
thread-symbolizing rebirth. The abortive attempt to enter the
temple at Amravati was followed in 1930 by large -scale
satyagrahs at the Kalaram temple in Nasik. Although
Ambedkar himself disbelieved in idol worship, yet the
programme of temple entry was more for social reform than for
religious purposes. These attempts of Dr. Ambedkar normally
met with stiff resistance on the part of caste Hindus particularly
the priests. These attempts failed and could not make any
perceptible impact on the caste Hindu minds.
But after 1930 he gave up these attempts and concentrated
his attention on the improvement of the educational standard of
the community and their political status.

83
 Dr. Ambedekar established a 'Baskiskrt Hitkrini Sabha,
on 20lh July 1924 in Bombay for the upliftment of the
untoucables. Its work was limited to Bombay, its aims were:
i) To establish hostels for the spread of education for the
down- trodden,
ii) To start reading and spiritual centre for the cultural
development,
iii) To start a head the movement for eradicating
untouchability
iv) To change the hearts of untouchables
v) To remove the bad traditions of higher classes
vi) To open industrial and agricultural schools for economic
development.49
Dr. Ambedkar favoured human religion. It was highest of
life that backwards and depressed classes should get political
rights as well as social rights. He had sympathy for weaker
sections and was ready to remove their sorrows and sufferings.
He started " Mook Naik weekly Patrika" with the help of
Maharja of Kolhapur to clear the views of the downtrodden in
the year 1920. He established in Bombay a 'Amityaja sangh'
and its main aim was to serve the down - trodden in every
respect. In Bombay he started a "Samta samaj sangh" and its
main work was to safeguard the civil rights of the
untouchables. 5
Dr. Ambedkar addressed the untouchables from
Vireshwar Pandal and said:
"You have to establish your right. If you do not do so then
there will be no difference between you and the cattle". He
himself drank the water of the tank and removed the bindings

84
and on legal basis the untouchables were given to the right to
use the water and tank was declared as public tank. 51
Dr. Ambedkar inspired the untouchables in the direction of
struggle for the upliftment of untouchables self-help, self-
upliftment, and respect, which were essential for the social
revolution among untouchables. He warned his brethren "Lost
rights are never regained by begging and by appeals to the
conscience of usurpers but by relentless struggle... Goats are
used for sacrificial offerings and not lions." The lectures and
meetings of Dr. Ambedkar left an ever-lasting effect on the
depressed classes and they got ready to rise against their slavery
and they were removed a lot.53
Dr. Ambedkar participated to represent the views of down-
trodden in the First Round Table Conference in London. He
demanded for the following rights for the betterment of the
down-trodden :
1. Equal right
2. Safeguard against differential behavior
3. Reservation in Govt, services
4. Reservation even in Assembly seats
5. A separate department of their development
6. Arrangement for fine social boycott
7. Attention to keep the society from exploitations
He opposed the class system by burning the Manu Smriti
and demanded for new Code of behavior.54
Dr. Ambedkar devoted all his time and energy for
removing the social, economic and political inequality; creating
equality of status for all the individuals and equal opportunity to

85
all and upholding the dignity of the individual. Dr. Ambedkar
sought revolutionary changes in the Hindu society. He thought
that Hindu society needed a drastic change from the base to the
roof. He characterized Hindu religion as the religion of rules
instead of religion of principles, which has the sanctity of the
Shastras. The caste system is its offspring .According to him it is
the religion itself which is to be blamed for inculcating the
notion of caste .
In order to make the Hindu religion a dynamic one Dr.
Ambedkar suggested the following reforms in the Hindu religion

"7. There should be one and only one standard book of

Hindu religion, acceptable to all Hindus and recognized by all
Hindus. All other religious books such as Vedas, Shastras, and
Puranas should not be treated as sacred and authoritative and
preaching of any doctrine , religious or social, contained in
these books should be penalized.
2.Priesthood must cease to be hereditary and there must
be an examination to get entitled to be a priest and the person
who wants to be priest must hold a Sanad.
3.No ceremony performed by a priest who does not hold a
Sanad shall be deemed to be valid in the law and it should be
made penal for a person who had no Sanad to officiate as a
priest.
4. A priest should be a servant of the state and should be
subject to disciplinary action by the state in matters of his
morals, beliefs and worship.

86
 5. The number of priests should be limited by a law
according to the requirements of the state - the priestly class
must be brought under the control by legislation. It will prevent
it from doing mischief and from misguiding people. It will
democratize it by throwing it open to everyone. It will certainly
help to kill Brahmanism and will also help to kill caste, which is
nothing but Brahmanism incarnate. Brahmanism is the poison,
which has spoiled Hinduism, you will succeed in saving
Hinduism if you will kill Brahmanism . "
So as to rejuvenate the static Hindu society. He pointed
out that it is possible to trace the roots of radical thinking to the
Upanishads. He advocated a total, radical change in outlook as
the first step towards the establishment of a truly democratic
society in India. Such a change, he believed, is necessary if
India is to catch up with the advanced countries of the west.56 He
suggested that the Hindus should recognise that there is nothing
fixed, nothing eternal, nothing Sanatan and that every thing is
changing, that the change is the law of life for individuals as
well as for society.

Ambedkar made a powerful appeal to all leaders and the

public at large, who favoured abolition of untouchability, to
transform their sympathies into practicality and bring the reform
into reality in their day today life. Commenting on the state of
untouchability Dr. Ambedkar said if Tilak were born in Harijan
family then his slogan might have been " Annihilation of
untouchability is my birth right" instead of "sharaj is my
birth right" 58

87
 According to Ambedkar, the system of untouchability was
not only a system of unmitigated economic exploitation but it
was also a system of uncontrolled economic exploitation. This
was because there was no independent public opinion to
condemn it and there was no impartial machinery to restrain it.
Hindus belonged to the exploiting class. 59 So Ambedkar wanted
to refer the dispute between Hindus and untouchables to an
International Board of Arbitration. Ambedkar thought that
Swaraj instead of putting an end to untouchability might extent
its life. He was of the view that in Swaraj the untouchables
would get no privilege but the perpetuation of slavery. He
therefore maintained that the unthouchables were separate
elements in the national life of India. He said, "they are distinct
60
and separate from Hindus" Ambedkar felt that unless the
Harijans were delinked from the Hindus and separate provisions
were made for them they would never be able to get out of the
gangmire of poverty and ignorence.61
When the Franchise Committee was preparing its report
for Montaque, the Secretary and Chimsford, the Viceroy. He
met the Franchise Committee and made a strong plea for direct
representation of the depressed classes in the Bombay legislature
in proportion to their population through separate electorate. At
the First Round Table Conference in 1930, probably in the
light of Muslim Minority's demand, he also emphasized that the
untouchables constitute a distinct group and cannot be looked
upon as the members of the Hindu community. So he demanded
a separate electorate to be established for the untouchables.

88
 The evil of untouchabilty was not only from the side of
Higher Caste Hindus but .also it was prevalent among the lower
castes themselves. For consolidating the depressed classes and
removing this evil. In May 1920, all India Conference of the
untouchables was arranged at Nagpur. It was presided over by
the Maharaja of Kolhapur. At the end of this conference
Ambedkar made an attempt to consolidate the forces of the
depressed classes, by arranging an inter-caste dinner. Among the
Maharaj alone, there were 18 sub-castes without inter-dining and
inter-marriage, Ambedkar found that it was very difficult to get
the various sub-castes of the Maharaj and sub caste of the other
castes of the depressed classes to join together. Ambedkar thus
faced two problems, namely (i) to consolidate all the depressed
classes as one group and (ii) to get all the Hindus, the Savarana
and the Avarna together so that the Avarnas have the rightful
place in the Hindu Society.
In ultimate phase of Social Reform Movement. Dr.
Ambedkar was fully convinced that Hindu minds could not be
converted to abandon the custom of untouchability. He had
realized that they would never accept them on equal footing.
They had vested interests in continuing the pernicious custom. If
Hindus do not abandon the custom of untouchability, the
untouchables should abandon the Hindu religion to get out of the
curse. Thus he started thinking on the lines of conversion to
some other religions.
Dr. Ambedkar intended to raise the mental and moral
height of his community. He decided to embrace Buddhism. To
Ambedkar Buddhism was a Dharma and not religion, as there

89
was no belief in God or soul, no worship of God, no appeasing
God by prayers, no ceremonies, no sacrifices etc. He was
convinced that the contents of Buddhism were rational and
scientific. There is no Chaturvarna and it is based on equality
and logic. His ultimate aim was to convert all Hindus to
Buddhism and believed in its possibilty.64
Really Dr Ambedkar was a great leader of all the down -
trodden, exploited and sufferers of the society. Whatever
revolutionary upliftment of Harijans, Schedules Tribes, down-
trodden and other class is seen in India, it is only as a result of a
great contribution of Dr. Ambedkar. In true sense of the word,
his life was means for the depressed classes. He died while
working for bettering the lot of this very class. His name will
remain for ever in free India. His whole life is the golden page
of the Indian history which the future generation will give full
5
and complete honour.
In spite of various anti - caste social Movements the caste
system in Hindu society has persisted even today, because it is
so deep rooted that it is not easy for any caste group, to get
away from its strong grip. Even the most intellectuals including
those who declare themselves to be the enemies of the caste
system are not often entirely free from prejudice, and
consciously or unconsciously they act in a manner which give a
fresh lease of life to the caste system. Both by the force of
inherited habit and the training imparted to an individual, he
feels a deep loyalty to the caste group.

90
 References:
l.Saranjeet Kumar Chatterjee, The Scheduled Castes in India
(New Delhi Gyan Publishing House )p.98
2.ibid, p.98
3.E S O- 05 Society and Religion (New Delhi-Indira Gandhi
National open University school of social science) p.6
4.Saranjeet Kumar Chatterjee, op -cit .pi00
5. ibid, p. 101
6.Singh, Teja, The Religion of the Sikh Gurus, In The Cultural
Heritage of India ps .324-25
6-A. Chatterjee, S K. op.cit Vol I p .114
7. ibid, p.105
8.Nag Kalidas, The Brahma Samaj p.627 quoted from S. K.
Chatterjee, op.cit p. 106
9. ibid, p.118
lO.Jbid, P-106
11. ibid, p. 121
12. ibid, p. 122
13. ibid, p.122
14. ibid, p. 123 Quated by op.-cit, p. 196
14. Jinardas, C, What theosophist believe p. 648-649 qoated
from S.K. Chaterjee.. op.cit p. 108
15. S.K. Chaterjee. op.cit, p. 195
16. ibid, p. 196
17 ibid, p. 196
18. Joshi Babura, 77ze Democracy in Search of Equality:
Untouchables Politics and Indian Social change (Hindustan
Publishing Corporation (India) 1982) p.38
19. Nikam,Shri Ram. This Destiny of untouchables in India
(New Delhi Deep & Deep publication Ed 1998) p.13
20 Chaterjee, S.K. op.cit p. 107
21.ESO-05qp.cz7p.41-42
22. ibid, p.37
23. Kuppuswamy, Social Change in India (Edition JI 1975)
p.206
24. Nikam, Shrira. op. cit ps.34-35

91
25. Gandhi, M.K. My Religion, compiled by Kumarappa, B.
(Ahmadabad 1958) p.144
26. Nikam, Sb.Yiram.op.cit. p.36
27. Kumarappa, B. Mahatma Gandhi. Untouchabilitv,
(Ahmedabad 1954) p.6
28. Young India Vol. LXII 1975 p.122
29. Zelliot,Eleonor. Ghandhi and Ambadkar: A study in
Leadership, (Pune, Triranta Granthmala, 1983) p.7
30. Kuppuswamy B., op.cit.p.20&
31. Harijan March 9,1934 p.27
32. Raja Sekhriah, A.M. B. R. Ambedkar, The Quest for Social
justice (New Delhi, Uppal Publishing House 1989) ps.55-56
33. Harifan May 18,1935 p. 108
34. Kuppuswamey B. p.209
35. ibid, p.209
36.Ghandhi M.K., The Removal of Untouchabilitv p.25
37. ibid p.25
38. Career Digest, June 1978, p.552
39. Harijan, August 10,1934 p.207
40.ibid March 3, 1936 Quoted by Gandhi M.K. For Workers
Against Untouchabilitv p.9
41. ibid June 20, 1936 p.149
42. Gandhi M.K .For Workers Against Untouchabilitv p.24
43. Harijan May 251940 p.137
44. ibid, May 19,1946 p.133
45.Gandhi M.K., Untouchabilitv p.16
46. Kaber^ W.N. Ambedkar. A critical Study ( New Delhi
Peoples publishing House Ed-I- 1991)p.54
47. ibid,p.5\
48. Nikam, Shriram.op.c/7. p.43
49.Koshallyayn Bhandant Anand, yadi Baba na Hole, (Nagpur
Buddha Bhoomi prakashan Kamathi Road.) p.38
50. Bakshi, S.R. (Editor), Social Ideology of B. R. Ambedkar
(New Delhi Deep & Deep publications ) p. 199
51. Koshallyayn Bhandant Anand op.cit p.45
52. keer,Dhanjay, Dr. Ambedkar, Life and Mission (Bombay
Popular prakshan Edition 11-1962) p.82
53. Yo Jadav D.R. Ambedkar Vyaktiva Avam Kritiva p.l 13
54. Ambedkar,B.R. Jeewan Aur Darshan p.63
55. Ambedkar, B.R., Annihilation of Caste (Chawani, Anand
Sahityasadan 1989 )ps.89-91

92
56. Lokande, G. S. Bhimrao Ramji Ambedkar : A Study in social
Democracy ( New Delhi, Intellectual Publishing House Ed.II
1982) p.131
57. keer, Dhananjay op.cit. p.82
58. The Bashishkrit Bharat, Editorial 29 July 1927
59. Ambedkar, B. R., What Congress and Ghandhi have done to
Untouchable. ^Bombay.Thacker& Co. Ltd. 1946)
60. Prem Prakesh, Ambedkar: Politics And Scheduled Castes
(New Delhi Ashish Publishing House 1993 ) p. 122
61. Hindustan Times, Nov 23,1980
62. Kuppuswamy, op.cit. p.208
63. Nikam, Shriram.op. czY. p.52
64. ibid, p.53
65. Utter Pradesh Sandesh Monthly Magazine April 1991 p.76

93