Vol. 17, Part III · pages 591–595

562 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES sorrow that even Kavitha Harijans no longer want to agitate for their rights. They have meekly submitted to the Savarna impudence. In spite of all the help offered to them, they would not leave Kavitha. It is easy enough for the few that are there to earn their bread by honourable toil elsewhere. The attempt of the reformers to induce them to leave Kavitha under their protection has failed. “Even if change of faith, not on account of its inherent inadequacy but because of the unreasoning prejudice of many of the followers, were justified, in the present instance it can but defeat the cause intended to be served. Secession of stalwarts like Dr. Ambedkar can but weaken the defences of Harijans. We know, as a matter of fact, that Non-Hindu Harijans, no matter how eminent they may be, are not able to help Hindu Harijans. Indeed, they are a class apart still in their adopted faiths. Such is the hold Untouchability of the Indian type has on the people of India. “Let not Dr. Ambedkar’s just wrath deject the reformer, let it spur him to greater effort. For whilst it is true that the number of workers against Untouchability has greatly increased, there can be no doubt that the number is yet too small to overtake the prejudice of ages. Nevertheless (with) a movement which has attained the proportions that the Anti-Untouchability campaign has attained and in which the slightest untoward incident can attract world-wide attention, (Untouchability) cannot but be on its last legs. Humanity will not suffer it any longer.” 1 II In an article published in the Harijan, dated March 21, 1936, Bapuji observed: “Ever since Dr. Ambedkar has thrown the bom-shell in the midst of Hindu society in the shape of threatened conversion frantic efforts have been made to wean him from the proposed step. Dr. Ambedkar’s threat has had its repercussions on 1 : Government of India, The Collected Works of Mahatma Gandhi. The Publication Division, Ministry of Information and Broadcasting, New Delhi. Volume LXII, Pp. 64-65. Reprinted, Busi Dr. Pp. 299-301.

563APPENDIX Harijans too, who are at all literate and are able to read newspapers. They have begun to approach Hindu institutions or reformers with a demand for posts, scholarships or the like, accompanying it with the statement that the writer might, in the event of refusal, be obliged to change to another faith, aid having been offered on behalf of the representatives of that faith. “Without a doubt these threats are a portent and a matter of grave concern to those who care at all for the religion of their forefathers. But it will not be served by coming to terms with those who have lost faith in Hinduism or for that matter in any religion. Religion is not a matter of barter. It is a matter for every individual to decide for himself to which faith he will belong. It does not lend itself to purchase in any shape or form. Or if such an expression can be used in connection with things of the spirit, religion can only be purchased with one’s own blood. If, therefore, any Harijan wants to give up Hinduism, he should be entirely free to do so. “There must be searching of heart for the reformer. Has his practice or that of his neighbours caused the detection ? If it has and if it is found to be improper, it must be changed. “It is an admitted fact that the conduct of a vast number of Hindus who call themselves Sanatanists is such as to cause the greatest inconvenience and irritation to the Harijans all over India. The wonder is that many more Harijans than already have, have not left Hinduism. It speaks volumes for their loyalty or for the innate virtue of Hinduism that millions of Harijans have clung to it inspite of the inhumanities to which in the name of that very faith they have been subjected to. “This wonderful loyalty of Harijans and their unexampled patience render it imperative for every Savarna Hindu to see that Harijans receive the same treatment that every other Hindu does. The course before Savarnas is, therefore, on the one hand not to interfere with Harijans wishing to leave the Hindu fold by trying to keep them within it by the offer of bribes in the shape of finding employment or scholarship and, on the other hand, to insist on full justice being done to Harijans in every

564 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES walk of life. Indeed reformers should anticipate the Harijans’ requirements and not wait till they begin to complain. The Harijan Sevak Sough is the biggest institution for the removal of Untouchability. It has widely adopted a most liberal policy of giving scholarships to deserving students. It employs as many Harijans as possible. But it is in no sense a bureau for finding jobs for unemployed Harijans. Generally speaking, there is no dearth of jobs for Harijans who are fit for the jobs for which they offer themselves. The greatest hardship felt by thousands of Harijans is want of pure water for drinking and domestic use, denial of access to public schools and other institutions, constant pinpricks in villages and, last but not the least, denial of access to temples of worship. These disabilities are stern realities in the lives of the vast mass of Harijans. If they as a mass give up Hinduism, they will do so because of these common disabilities which brand them as lepers of Hindu society. Hinduism is passing through a fiery ordeal. It will perish not through individual conversions, not even through mass conversions, but will perish because of the sinful denial by the so-called Savarna Hindus of elementary justice to Harijans. Every threat of conversion is, therefore, a warning to the Savarnas that if they do not wake up in time, it may be too late ! (Italics supplied). “One word to the impatient and needy Harijans. They must not use threats when they approach Hindu institutions or individuals for help. They should relay upon the strength of their case commanding a hearing. The majority of Harijans do not know what change of religion can mean. They mutely suffer the continuing degradation to which Savarnas in their selfishness have consigned them. They must be the primary care of Hindu reformers whether they complain or do not. Those who are enlightened enough to know and feel the degradation and know also what change of religion means, are either too good Hindus to desert their ancestral faith and deserve every help they need, or being indifferent as to religion may not claim help from Savarna Hindus in exchange for their condescending to remain in the Hindu fold. I would, therefore, plead with enlightened Harijans for their own sakes not to

565APPENDIX seek material betterment under threat of conversion. And whilst reformers must on no account yield to threats, they must ceaselessly strive to secure justice for Harijans at the hands of Savarna Hindus.” 1 zz 1 : Government of India, The Collected Works of Mahatma Gandhi, The Publication Division, Ministry of Information and Broadcasting, New Delhi, Volume LXII, P. 281. Reprinted, Busi Dr. Pp. 306-308.

APPENDIX—II CONSTITUTION OF THE SAMATA SAINIK DAL Sainik’s Oath I, a member of the Scheduled Caste Community, entering the ranks of the Samata Sainik Dal, do hereby take an Oath and solemnly swear to be an honourable, brave, disciplined and resolute fighter in the glorious cause of the emancipation of my class from all oppression, exploitation and slavery. I shall ever be ready at the Command of the S. S. D. to go forward for the defence of the just and human rights of the people of my class and community. Should it be out of weakness, cowardice, or evil design, I violate this oath and betray the interests of my people, I shall be ready to suffer the full measure of punishment at the hands of the Dal. A Conference of the Samta Sainik Dal was held at Kanpur on 30th January 1944. Mr. B. K. Gaikwad was the President of the Conference. Dr. B. R. Ambedkar was present and also addressed the Conference. In this Conference few resolutions were passed. According to resolution No. 6 a Committee to draft the Constitution of Samta Sainik Dal was Constituted under the Presidentship of Mr. B. K. alias Dadasaheb Gaikwad. Mr. M. M. Sasalekar, S. B. Jadhao. R. R. Patil, K. N. Walmiki, A. L. Kosare, P. L. Lalingkar were the members of the Committee. ( Janata : dated 6th January 1945). Accordingly Mr. B. K. Gaikwad sent the draft of the Constitution to Dr. B. R. Ambedkar for approval on 8th December 1944 ( Khairmode, Vol. 9, P. 405. ) which Dr. B. R. Ambedkar received on 13th December 1944. Dr. B. R. Ambedkar acknowledged the letter as “I have received your letter and also a copy of the Constitution of the Samta Sainik Dal.” ( ibid, P. 407. )