Vol. 17, Part I · pages 46–50

23MAHAD SATYAGRAHA Not only Untouchability and restrictions regarding intercaste-dining must be removed, but inter-marriages among the Hindus of various castes must be made common. This alone will lead to the establishment of true-equality. Even supposing that the stigma of Untouchability is wiped out, what will be the status of the present Untouchables. At the most they will be treated as ‘Shudras ’. And what are the rights of the ‘Shudras’ ? The ‘ Smrities’ treat them as mere zealots and the ‘Smrities’ are the guides of the caste Hindus in the matter of gradations in the caste system. Are you willing to be treated as ‘Shudras’ ?. Are you willing to accept the position of zealots ? Are you prepared to leave your fate in the hands of the upper class ? Self-Help That the caste-system must be abolished if the Hindu Society is to be reconstructed on the basis of equality, goes without saying. Untouchability has its roots in the castesystem. They cannot expect the Brahmins to rise in revolt against the caste-system, because that system confers on them certain special privileges and they will not willingly give up their privileged position and the present supremacy in the hierarchy of Hinduism as based on Smrities. It would be too much to expect them to resign all their privileges as the ‘Samurais’ of Japan did. Also we cannot rely upon the Non-Brahmins and ask them to fight our battle. Many of them are still enamoured of the caste-system and are tools in the hands of the Brahmins, and most of these others who resent the supremacy of the Brahmins are more interested in levelling down the Brahmins than in levelling up the suppressed classes. They too want a class of people on whom they can look down and have the satisfaction of not being quite the under-dogs of the Society. This means that we ourselves must fight our battles, relying on ourselves. We are the most downtrodden classes in the country. Services in the army, police and public offices are practically closed to us. We are debarred from following a number of trades and professions and we have been reduced to utter economic helplessness. All this is due to the Untouchability and the lowest social position to which we have been relegated. Should we fail to assert our rights as human beings and citizens we shall have to remain fallen forever.

24 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES A Real Service to the Nation Ours is a movement which aims at not only removing our own disabilities, but also at bringing about a social revolution, a revolution that will remove all man-made barriers of caste by providing equal opportunities to all to rise to the highest position and making no distinction between man and man so far as civic rights are concerned. If we achieve success in our movement to unite all the Hindus in a single caste we shall have rendered the greatest service to the Indian nation in general and to the Hindu community in particular. The present caste-system with its invidious distinction and unjust dispensations is one of the greatest sources of our communal and National weakness. Our movement stands for strength and solidarity; for equality, liberty and fraternity. We wish to carry on our movement as peaceful as we can. However, our determination to remain non-violent will to a large extent depend upon the attitude of our opponents. We are not the aggressors and our oppressors for generations should accuse us of aggression a strange thing. We refuse to be controlled and bound by the ‘Shastras’ and ‘Smrities’ composed in the dark ages and base our claims on justice and humanity.” 1 Thereafter “Mr. G. N. Sahastrabuddhe, a Brahmin, read extracts from Manusmriti those portions which related to the treatement to be meted out to the Sudras. Burn Manusmriti The first resolution passed ran as follows :— Taking into consideration, the remarks in the Manusmriti and such other books which are most vulgar and which most flagrantly violate the human rights, this meeting condemns them emphatically and as an expression of that condemnation resolves to burn them and makes the following declaration of rights to form the basis of reconstruction of Hindu Society. The declaration stated that all Hindus should be considered as one of varna and should be recognised and called as such and law should be enacted prohibiting the use of class words as Brahmin, Kshatriya etc. 1 : The Indian National Herald, dated 28th December 1927.

A place at Mahad where Manusmriti was brunt The bonfire of Manusmriti was quite intentional. We made a bonfire of it because we view it as a symbol of injustice under which we have been crushed across centuries. —Dr. B. R. Ambedkar

25MAHAD SATYAGRAHA Another resolution urged that a competitive examination be held for the admission of persons to the Hindu priesthood and that licenses be issued only to the successful candidates. The speeches were mainly denunciations of Brahmins and Brahminism. Mr. Mandlik asked permission to address the meeting but the President refused permission. Mr. D. V. Pradhan, a touchable also supported the burning of the Smriti. The ceremony of burning the Smriti * then took place and the conference concluded for the day.” 1 “ The bonfire of the Manusmriti by Dr. Ambedkar and his followers on 25th December 1927, anticipated this age. While speaking of bonfire of Manusmriti; Dr. Ambedkar in an interview with T. V. Parvate in 1938, said “The bonfire of Manusmriti was quite intentional. We made a bonfire of it because we view it as a symbol of injustice under which we have been crushed across centuries. Because of its teaching, we have been ground down under despicable poverty and so we made the clash, staked all, took our lives in our hands and performed the deed.” 2 “ The Collector, the Superintendent of Police and 100 armed police were present. In the night harikirtan composed by an “Untouchable” and hitting at Brahmins was enthusiastically sung. Collector’s Letter Second day’s proceedings of the Conference began on the morning of the 26th. Dr. Ambedkar read a letter from the Collector which said that it was the desire of Government that the “Untouchables”should obey the injunction of the Civil Court. Government were always sympathetic to the cause of the Untouchables and were willing to advance their cause in every lawful way and help them to establish their right of access to places of public utility. But, in view of the temporary injunction granted, Government were helpless and desired that the Untouchables should not embark on Satyagraha at this moment. * Manusmriti. 1 : The Indian National Herald, dated 31st December 1927. 2 : Parvate, Pp. 58-59.