Vol. 17, Part I · pages 226–230

201KALARAM TEMPLE..............ENTRY MOVEMENT The Depressed Classes can say that they are Hindus only when the theory of Chaturvarna and Caste System is abandoned and expunged from the Hindu Shastras. Do the Mahatma and the Hindu reformers accept this as their goal and will they show the courage to work for it ? I shall look forward to their pronouncements on this issue, before I decide upon my final attitude. But whether Mahatma Gandhi and the Hindus are prepared for this are not, let it be known once for all that nothing short of this will satisfy the Depressed Classes and make them accept Temple Entry. To accept temple entry and be content with it, is to temporise with evil and barter away the sacredness of human personality that dwells in them. There is, however, one argument which Mahatma Gandhi and the reforming Hindus may advance against the position I have taken. They may say : “acceptance by the Depressed Classes of Temple Entry now, will not prevent them from agitating hereafter for the abolition of Chaturvarna and Caste. If that is the view, I like to meet the argument right at this stage so as to clinch the issue and clear the road for future developments. My reply is that it is true that my right to agitate for the abolition of Chaturvarna and Caste System will not be lost, if I accept Temple Entry now. But the question is on what side will Mahatma Gandhi be at the time when the question is put. If he will be in the camp of my opponents, I must tell him that I cannot be in his camp now. If he will be in my camp he ought to be in it now. B. R. Ambedkar. ” “Almost all the Depressed Class leaders of Dr. Ambedkar’s persuasion, endorsed the views of their leader. Srinivasan, Premtai and Malik upheld the views of their leader. Gandhi issued a statement in reply in which he stated : “I am a Hindu, not merely because I am born in the Hindu fold, but I am one by conviction and choice. There is no superiority or inferiority in the Hinduism of my conception. But when Dr. Ambedkar wants to fight Varnashram itself, I cannot be in his camp, because I believe Varnashram to be an integral part of Hinduism.” 1* 1: Keer, P. 230. * Comment on Temple Entry Campaign See Appendix-VI.

202 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES Regarding the above mentioned Satyagraha Dr. Ambedkar explained his stand in the following letter addressed to Bhaurao Gaikwad. BHIMRAO R. AMBEDKAR, Rajgriha Colony. M. A., Ph. D., D. Sc, Dadar, Bombay 14. Barrister-at-law., J. P., M. L. C. 3-3-34 My dear Bhaurao, I am in receipt of your letter of the 23rd Feb. It is very kind of you to have asked me for my views on the propriety of the Depressed Classes launching upon a Satyagraha at the Kala Ram Temple in Nasik on the coming Ram Navami Day. I have no position in saying that such a move would be quite uncalled for and should not merely be suspended but should be stopped altogether. This may appear strange and surprising coming as it does from one who was the author of the Satyagraha. But I am afraid to declare this change of front. I did not launch the temple entry movement because I wanted the Depressed Classes to become worshippers of idols which they were prevented from worshipping or because I believed that temple entry would make them equal members in and an integral part of the Hindu Society. So far as this aspect of the case is concerned I would advise the Depressed Classes to insist upon a complete overhauling of Hindu Society and Hindu theology before they consent to become an integral part of Hindu Society. I started temple entry Satyagrha only because I felt that was the best way of energising the Depressed Classes and making them conscious of their position. As I believe I have achieved that purpose I have no more use for temple entry. I want the Depressed Classes to concentrate their energy and resources on politics and education and I hope that they will realise the importance of both. Your sincerely, Sd/-B. R. Ambedkar.” 1 Accordingly the Satyagraha was stopped immediately. —Editors 1: Khairmode, Vol. 3; Pp. 357-358.

203KALARAM TEMPLE..............ENTRY MOVEMENT “WHY NASIK TEMPLE SATYAGRAHA WAS GIVEN UP “No Longer Needed” Nasik, November 19, 1934 Before a mammoth gathering of over 15,000 members of the Depressed Classes who assembled at Vinchur on the occasion of the 11th day death ceremonies of the late Mr. Dhondiba Runkhambe of Vinchur. Dr. Ambedkar made an important political pronouncement. He said he had been repeatedly asked why the Kalaram Temple Entry Movement had been suspended for the last two years. The only reason, he explained was that such a move was no longer needed. This, he said, may appear strange and surprising, coming as it did from the author of the temple entry Satyagraha. The Temple Entry Movement, he explained, was started because he felt that was the best way of energizing the Depressed Classes and making them conscious of their position. He believed that: he had achieved that purpose and therefore he had no more use for temple entry. Instead he strongly advised the Depressed Classes to concentrate their energy and resources on politics. Since in the coming Reforms they would be called upon to play an important part in moulding their own political future and, thus, their own standard. Concluding, he paid warm tributes to the Nasik Temple Entry Satyagrahis who he said, had not only awakened their brethren and made them realise their true position in Hindu Society but had also aroused deep sympathy towards the Depressed Classes throughout the civilised world. He also stressed the necessity of educating their children.”1 1: The Times of India, 21st November 1934.

204 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES Dr. Ambedkar has expressed his views on this subject in his book ‘What Congress and Gandhi have done to the Untouchables’ wherein he says, “Here was an opportunity for Mr. Gandhi to advance his Anti-Untouchability campaign. He could have proposed that if a Hindu wishes to enroll himself as a member of the Congress he should prove that he does not observe Untouchability and that the employment of an Untouchable in his household should be adduced in support of his claim in this behalf and that no other evidence would be allowed to be tendered. Such a proposal could not have been impracticable for almost every Hindu, certainly those who call themselves high Caste Hindus, keeps more than one servant in his household. If Mr. Gandhi could make the Hindu accept spinning and boycott as franchise for membership of the Congress he could also make acceptable the employment of an Untouchable in a Hindu household a franchise for membership of the Congress. But Mr. Gandhi did not do it. After 1924 till 1930 there is a complete blank. Mr. Gandhi does not appear to have taken any active steps for the removal of Untouchability or got himself interested in any activity beneficial to the Untouchables during his period. While Mr. Gandhi was inactive the Untouchables had started a movement called the Satyagraha movement. The object of the movement was to establish their right to take water from public wells and to enter public temples. The Satyagraha at the Chawdar Tank situated in Mahad, a town in the Kolaba District of the Bombay Presidency, was organised to establish the right of the Untouchables to take water from public watering places. The Satyagraha at the Kala-Ram Temple situated in Nasik, a town in the Nasik District of the Bombay Presidency, was organised to establish the right of the Untouchables to enter Hindu temples. There were many minor Satyagrahas. These were, however, the two principal ones over which the efforts of the Untouchables and their opponents, the Caste Hindus, were concentrated. The din and noise caused by them were heard all over India. Thousands of men and women from the Untouchables took part in these Satyagrahas. Both men and women belonging to the Untouchables were insulted and beaten

205KALARAM TEMPLE..............ENTRY MOVEMENT by the Hindus. Many were injured and some were imprisoned by Government on the ground of causing breach of the peace. This Satyagraha movement went on for full six years when it was brought to a close in 1935 at a Conference held in Yeola in Nasik District in which the Untouchables as a result of the adamantine attitude of the Hindus in refusing to give them equal social rights resolved to go out of the Hindu fold. This Satyagraha movement was no doubt independent of the Congress. It was organised by the Untouchables, led by the Untouchables and financed by the Untouchables. Yet the Untouchables were not without hope of getting the moral support of Mr. Gandhi. Indeed they had very good ground for getting it. For the weapon of Satyagraha—the essence of which is to melt the heart of the opponent by suffering—was the weapon which was forged by Mr. Gandhi, and who had led the Congress to practise it against the British Government for winning Swaraj. Naturally the Untouchables expected full support from Mr. Gandhi to their Satyagraha against the Hindus the object of which was to establish their right to take water from public wells and to enter public Hindu temples. Mr. Gandhi however did not give his support to the Satyagraha. Not only did he not give his support, he condemned it in strong terms. In this connection reference may be made to two novel weapons for redressing human wrongs. Mr. Gandhi claims exclusive credit for forging and perfecting them. First is Satyagraha. Mr. Gandhi has put into action this weapon of Satyagraha many a times against the British Government for the removal of political wrongs. But Mr. Gandhi has never used the weapon of Satyagraha against Hindus to get them to throw open wells and temples to the Untouchables. Fasting in another weapon of Mr. Gandhi. It is said that there have been altogether 21 fasts to the credit of Mr. Gandhi. Some were for the sake of Hindu-Muslim unity and quite a number as atonements for the immoralities committed by the inmates of his Ashram. One was against the order of the Government of Bombay refusing to give the work of a scavenger in the goal to a prisoner by name Mr. Patwardhan although he demanded it. In these 21 fasts there is not one undertaken for the removal of Untouchability. These are very significant facts.