Gandhi & The Black Untouchables
As opposed to the popular perceptions, here you will see Gandhi's image from the eyes of a very famous untouchable leader, named, Dr. B.R. Ambedkar (1893-1956). Born and raised as an untouchable, Dr. Ambedkar received his masters and Ph.D. from Columbia University, which later on also conferred upon him the Doctor of Law. Dr. Ambedkar also received a D.Sc. degree from London School of Economics, and the Bar-at-Law from the Grays Inn, London. Suffice to say, Dr. Ambedkar's sharp intellect has provided us an insight into Gandhi, some of which we will like to share with you all. We recommend the following:
1. Nichols, Beverley. Verdict on India. New York: Harcourt, Brace and Company, 1944.
A book we highly recommend. Beverley Nichols, a famous novelist, musician, playwright, essayist, reporter, and a journalist visited British India. During this visit, he met Dr. Ambedkar, who told him:
"Gandhi is the greatest enemy the untouchables have ever had in India."
So what did Ambedkar mean? Mr. Nichols explained it as follows:
[We can best explain it by a parallel. Take Ambedkar's remark, and for the word "untouchable" substitute the word "peace." Now imagine that a great champion of peace, like Lord Cecil, said, "Gandhi is the greatest enemy of peace the world has ever had." What would he mean, using these words of the most spectacular pacifist of modern times? He would mean that passive resistance--which is Gandhi's form of pacifism--could only lead to chaos and the eventual triumph of brute force; that to lie down and let people trample on you (which was Gandhi's recipe for dealing with the Japanese) is a temptation to the aggressor rather than an example to the aggressed; and that in order to have peace you must organize, you must be strong, and that you must be prepared to use force. Mutatis mutandis, that is precisely what Ambedkar meant about the untouchables. He wanted them to be recognized and he wanted them to be strong. He rightly considered that the best way of gaining his object was by granting them separate electorates; a solid block of 60 million would be in a position to dictate terms to its oppressors. Gandhi fiercely opposed this scheme. "Give the untouchables separate electorates," he cried, "and you only perpetuate their status for all time." It was a queer argument, and those who were not bemused by the Mahatma's charm considered it a phoney one. They suspected that Gandhi was a little afraid that 60 million untouchables might join up with the 100 million Muslims--(as they nearly did)--and challenge the dictatorship of the 180 million orthodox Hindus. With such irreverent criticisms were made to him, Gandhi resorted to his usual tactics: he began to fast unto death. (As if that altered the situation by a comma or proved anything but his own obstinacy!) There was a frenzy of excitement, ending in a compromise on the seventh day of the fast. The untouchables still vote in the same constituencies as the caste Hindus, but a substantial number of seats are now reserved for them in the provincial legislatures. It is better than nothing, but it is not nearly so good as it would have been if Gandhi had not interfered. That is what Doctor Ambedkar meant. And I think that he was right.]
2. Ambedkar, B.R. `What Congress and Gandhi Have Done to the Untouchables,' Bombay: Thacker & Co., Ltd, 2nd edition, 1946. Excerpts from this book were published in: Gandhi: Maker of Modern India? Edited by Martin Deming Lewis. Boston: D.C. Heath and Co., 1965. Here is the report which you must read in its entirety:
Mr. Gandhi's views on the caste system--which constitutes the main social problem in India--were fully elaborated by him in 1921-22 in a Gujrati journal called Nava-Jivan. The article is written in Gujrati. I give below an English translation of his views as near as possible in his own words. Says Mr. Gandhi:
" (1) I believe that if Hindu Society has been able to stand it is because it is founded on the caste system.
(2) The seeds of swaraj are to be found in the caste system. Different castes are like different sections of miliary division. Each division is working for the good of the whole....
(3) A community which can create the caste system must be said to possess unique power of organization.
(4) Caste has a ready made means for spreading primary education. Each caste can take the responsibility for the education of the children of the caste. Caste has a political basis. It can work as an electorate for a representative body. Caste can perform judicial functions by electing persons to act as judges to decide disputes among members of the same caste. With castes it is easy to raise a defense force by requiring each caste to raise a brigade.
(5) I believe that interdining or intermarriage are not necessary for promoting national unity. That dining together creates friendship is contrary to experience. If this was true there would have been no war in Europe.... Taking food is as dirty an act as answering the call of nature. The only difference is that after answering call of nature we get peace while after eating food we get discomfort. Just as we perform the act of answering the call of nature in seclusion so also the act of taking food must also be done in seclusion.
(6) In India children of brothers do not intermarry. Do they cease to love because they do not intermarry? Among the Vaishnavas many women are so orthodox that they will not eat with members of the family nor will they drink water from a common water pot. Have they no love? The caste system cannot be said to be bad because it does not allow interdining or intermarriage between different castes.
(7) Caste is another name for control. Caste puts a limit on enjoyment. Caste does not allow a person to transgress caste limits in pursuit of his enjoyment. That is the meaning of such caste restrictions as interdining and intermarriage.
(8) To destroy caste system and adopt Western European social system means that Hindus must give up the principle of hereditary occupation which is the soul of the caste system. Hereditary principle is an eternal principle. To change it is to create disorder. I have no use for a Brahmin if I cannot call him a Brahmin for my life. It will be a chaos if every day a Brahmin is to be changed into a Shudra and a Shudra is to be changed into a Brahmin.
(9) The caste system is a natural order of society. In India it has been given a religious coating. Other countries not having understood the utility of the caste system, it existed only in a loose condition and consequently those countries have not derived from caste system the same degree of advantage which India has derived. These being my views I am opposed to all those who are out to destroy the caste system.
In 1922, Mr. Gandhi was a defender of the caste system. Pursuing the inquiry, one comes across a somewhat critical view of the caste system by Mr. Gandhi in the year 1925. This is what Mr. Gandhi said on 3rd February 1925:
I gave support to caste because it stands for restraint. But at present caste does not mean restraint, it means limitations. Restraint is glorious and helps to achieve freedom. But limitation is like chain. It binds. There is nothing commendable in castes as they exist to-day. They are contrary to the tenets of the Shastras. The number of castes is infinite and there is a bar against intermarriage. This is not a condition of elevation. It is a state of fall.
In reply to the question: What is the way out? Mr. Gandhi said:
The best remedy is that small castes should fuse themselves into one big caste. There should be four big castes so that we may reproduce the old system of four Varnas.
In short, in 1925 Mr. Gandhi became an upholder of the Varna system.
The old Varna system prevalent in ancient India had the society divided into four orders: (1) Brahmins,whose occupation was learning; (2) Kshatriyas, whose occupation was warfare; (3) Vaishyas, whose occupation was trade and (4) Shudras,whose occupation was service of the other classes. Is Mr. Gandhi's Varna system the same as this old Varna system of the orthodox Hindus? Mr. Gandhi explained his Varna system in the following terms:
" (1) I believe that the divisions into Varna is based on birth.
(2) There is nothing in the Varna system which stands in the way of the Shudra acquiring learning or studying military art of offense or defense. Contra it is open to a Kshatriya to serve. The Varna system is no bar to him. What the Varna system enjoins is that a Shudra will not make learning a way of earning a living. Nor will a Kshatriya adopt service as a way of learning a living. [Similarly a Brahmin may learn the art of war or trade. But he must not make them a way of earning his living. Contra a Vaishya may acquire learning or may cultivate the art of war. But he must not make them a way of learning his living.]
(3) The Varna system is connected with the way of earning a living. There is no harm if a person belonging to one Varna acquires the knowledge or science and art specialized in by persons belonging to other Varnas. But as far as the way of earning his living is concerned he must follow the occupation of the Varna to which he belongs which means he must follow the hereditary profession of his forefathers.
(4) The object of the Varna is to prevent competition and class struggle and class war. I believe in the Varna system because it fixes the duties and occupations of persons.
(5) Varna means the determination of a man's occupation before he is born.
(6) In the Varna system no man has any liberty to choose his occupation. His occupation is determined for him by heredity."
The social life of Gandhism is either caste or Varna.Though it may be difficult to say which, there can be no doubt that the social ideal of Gandhism is not democracy. For, whether one takes for comparison caste or Varnaboth are fundamentally opposed to democracy....
That Mr. Gandhi changed over from the caste system to the Varna system does not make the slightest difference to the charge that Gandhism is opposed to democracy. In the first place, the idea of Varna is the parent of the idea of caste. If the idea of caste is a pernicious idea it is entirely because of the viciousness of the idea of Varna. Both are evil ideas and it matters very little whether one believes in Varna or in caste.
Turning to the field of economic life, Mr. Gandhi stands for two ideals. One of these is the opposition to machinery... evidenced by his idolization of charkha (the spinning wheel) and by insistence upon hand-spinning and hand-weaving. His opposition to machinery and his love for charkha are not matter of accident. They are a matter of his philosophy of life....
The second ideal of Mr. Gandhi is the elimination of class war and even class struggle in the relationship between employers and employees and between landlords and tenants....Mr. Gandhi does not wish to hurt the propertied class. He is even opposed to a campaign against them. He has no passion for economic equality. Referring to the propertied class Mr. Gandhi said quite recently that he does not wish to destroy the hen that lays the golden egg. His solution for the economic conflict between the owners and the workers, between the rich and the poor, between the landlords and the tenants and between the employers and the employees is very simple. The owners need not deprive themselves of their property. All they need do is to declare themselves trustees for the poor. Of course, the trust is to be a voluntary one carrying only a spiritual obligation.
Is there anything new in the Gandhian analysis of economic ills? Are the economics of Gandhism sound? What hope does Gandhism hold out to the common man, to the down and out? Does it promise him a better life, a life of joy and culture, a life of freedom, not merely freedom from want but freedom to rise, to grow to the full stature which his capacities can reach?
There is nothing new in the Gandhian analysis of economic ills, insofar as it attributes them to machinery and the civilization that is built upon it. That machinery and modern civilization help to concentrate management and control into relatively few hands, and with the aid of banking and credit facilitate the transfer into still fewer hands of all materials and factories and mills in which millions are bled white in order to support huge industries thousands of miles away from their cottages, maimings and cripplings far in excess of the corresponding injuries by war, and are responsible for disease and physical deterioration due directly and indirectly to the development of large cities with their smoke, dirt, noise, foul air, lack of sunshine and outdoor life, slums, prostitution and unnatural living which they bring about, are all old and worn-out arguments. There is nothing new in them. Gandhism is merely repeating the views of Rousseau, Ruskin, Tolstoy and their school.
The ideas which go to make up Gandhism are just primitive. It is a return to nature, to animal life. The only merit is their simplicity. As there is always a large corps of simple people who are attracted by them, such simple ideas do not die, and there is always some simpleton to preach them. There is, however, no doubt that the practical instincts of men--which seldom go wrong--have found them unfruitful and which society in search of progress has thought it best to reject.
The economics of Gandhism are hopelessly fallacious. The fact that machinery and modern civilization have produced many evils may be admitted. But these evils are no argument against them. For the evils are not due to machinery and modern civilization. They are due to wrong social organization, which has made private property and pursuit of personal gain, matters of absolute sanctity. If machinery and civilization have not benefited everybody, the remedy is not to condemn machinery and civilization but to alter the organization of society so that the benefits will not be usurped by the few but will accrue to all.
In Gandhism, the common man has no hope. It treats man as an animal and no more. It is true that man shares the constitution and functions of animals, nutritive, reproductive, etc. But these are not distinctively human functions. The distinctively human function is reason, the purpose of which is to enable man to observe, meditate, cogitate, study and discover the beauties of the Universe and enrich his life and control the animal elements in his life. Man thus occupies the highest place in the scheme of animate existence. If this is true what is the conclusion that follows: The conclusion that follows is that while the ultimate goal of a brute's life is reached once his physical appetites are satisfied, the ultimate goal of man's existence is not reached unless and until he has fully cultivated his mind. In short, what divides the brute from man is culture. Culture is not possible for the brute, but it is essential for man. That being so, the aim of human society must be to enable every person to lead a life of culture, which means the cultivation of mind as distinguished from the satisfaction of mere physical wants. How can this happen?
Both for society as well as for individual[s] there is always a gulf between merely living and living worthily. In order that one may live worthily one must first live. The time and energy spent upon mere life, upon gaining of subsistence detracts from that available for activities of a distinctively human nature and which go to make up a life of culture. How then can a life of culture be made possible? It is not possible unless there is sufficient leisure. For, it is only when there is leisure that a person is free to devote himself to a life of culture. The problem of all problems, which human society has to face, is how to provide leisure to every individual. What does leisure mean? Leisure means the lessening of the toil and effort necessary for satisfying the physical wants of life. How can leisure be made possible? Leisure is quite impossible unless some means are found whereby the toil required for producing goods necessary to satisfy human needs is lessened. What can lessen such toil? Only when machine takes the place of man. There is no other means of producing leisure. Machinery and modern civilization are thus indispensable for emancipating man from leading the life of a brute, and for providing him with leisure and for making a life of culture possible. The man who condemns machinery and modern civilization simply does not understand their purpose and the ultimate aim which human society must strive to achieve.
Gandhism may well be well suited to a society which does not accept democracy as its ideal. A society which does not believe in democracy may be indifferent to machinery and the civilization based upon it. But a democratic society cannot. The former may well content itself with a life of leisure and culture for the few and a life of toil and drudgery for the many. But a democratic society must assure a life of leisure and culture to each one of its citizens. If the above analysis is correct then the slogan of a democratic society must be machinery, and more machinery, civilization and more civilization. Under Gandhism the common man must keep on toiling ceaselessly for a pittance and remain a brute. In short, Gandhism with its call of back to nature, means back to nakedness, back to squalor, back to poverty and back to ignorance for the vast mass of the people....
Gandhism insists upon class structure. It regards the class structure of society and also the income structure as sacrosanct with the consequent distinctions of rich and poor, high and low, owners and workers, as permanent parts of social organization. From the point of view of social consequences, nothing can be more pernicious.... It is not enough to say that Gandhism believes in a class structure. Gandhism stands for more than that. A class structure which is a faded, jejune, effete thing--a mere sentimentality, a mere skeleton is not what Gandhism wants. It wants class structure to function as a living faith. In this there is nothing to be surprised at. For, class structure in Gandhism is not a mere accident. It is its official doctrine.
The idea of trusteeship, which Gandhism proposes as a panacea and by which the moneyed classes will hold their properties in trust for the poor, is the most ridiculous part of it. All that one can say about it is that if anybody else had propounded it the author would have been laughed at as a silly fool, who had not known the hard realities of life and was deceiving the servile classes by telling them that a little dose of moral rearmament to the propertied classes--those who by their insatiable cupidity and indomitable arrogance have made and will always make this world a vale of tears for the toiling millions--will recondition them to such an extent that they will be able to withstand the temptation to misuse the tremendous powers which the class structure gives them over servile classes....
Mr. Gandhi sometimes speaks on social and economic subjects as though he was a blushing Red. Those who will study Gandhism will not be deceived by the occasional aberrations of Mr. Gandhi in favor of democracy and against capitalism. For, Gandhism is in no sense a revolutionary creed. It is conservatism in excelsis. So far as India is concerned, it is a reactionary creed blazoning on its banner the call of Return to Antiquity. Gandhism aims at the resuscitation and reanimating of India's dread, dying past.
Gandhism is a paradox. It stands for freedom from foreign domination, which means the destruction of the existing political structure of the country. At the same time, it seeks to maintain intact a social structure which permits the domination of one class by another on a hereditary basis which means a perpetual domination of one class by another....
The first special feature of Gandhism is that its philosophy helps those who want to keep what they have and to prevent those who have not from getting what they have a right to get. No one who examines the Gandhian attitude to strikes, the Gandhian reverence for caste and the Gandhian doctrine of Trusteeship by the rich for the benefit of the poor can deny that this is an upshot of Gandhism. Whether this is the calculated result of a deliberate design or whether it is a matter of accident may be open to argument. But the fact remains that Gandhism is the philosophy of the well-to-do and the leisure class.
The second special feature of Gandhism is to delude people into accepting their misfortunes by presenting them as best of good fortunes. One or two illustrations will suffice to bring out the truth of this statement.
The Hindu sacred law penalized the Shudras (Hindus of the fourth class) from acquiring wealth. It is a law of enforced poverty unknown in any other part of the world. What does Gandhism do? It does not lift the ban. It blesses the Shudra for his moral courage to give up property. It is well worth quoting Mr. Gandhi's own words. Here they are:
"The Shudra who only serves (the higher caste) as a matter of religious duty, and who will never own any property, who indeed has not even the ambition to own anything, is deserving of thousand obeisance...The very Gods will shower flowers on him."
Another illustration in support is the attitude of Gandhism towards the scavenger. The sacred law of the Hindus lays down that a scavenger's progeny shall live by scavenging. Under Hinduism scavenging was not a matter of choice, it was a matter of force. What does Gandhism do? It seeks to perpetuate this system by praising scavenging as the noblest service to society! Let me quote Mr. Gandhi: As a President of a Conference of the Untouchables, Mr. Gandhi said:
" I do not want to attain Moksha. I do not want to be reborn. But if I have to be reborn, I should be born an untouchable, so that I may share their sorrows, sufferings and the affronts levelled at them, in order that I endeavor to free myself and them from that miserable condition. I, therefore prayed that if I should be born again, I should do so not as a Brahmin, Kshatriya, Vaishya, or Shudra, but as an Atishudra.... I love scavenging. In my ashram, an eighteen-years-old Brahmin lad is doing the scavenger's work in order to teach the ashram scavenger cleanliness. The lad is no reformer. He was born and bred in orthodoxy.... But he felt that his accomplishments were incomplete until he had become also a perfect sweeper, and that, if he wanted the ashram sweeper to do his work well, he must do it himself and set an example. You should realize that you are cleaning Hindu Society. "
Can there be a worse example of false propaganda than this attempt of Gandhism to perpetuate evils which have been deliberately imposed by one class over another? If Gandhism preached the rule of poverty for all and not merely for the Shudra the worst that could be said about it is that it is mistaken idea. But why preach it as good for one class only?... In India a man is not a scavenger because of his work. He is a scavenger because of his birth irrespective of the question whether he does scavenging or not. If Gandhism preached that scavenging is a noble profession with the object of inducing those who refuse to engage in it, one could understand it. But why appeal to the scavenger's pride and vanity in order to induce him and him only to keep on to scavenging by telling him that scavenging is a noble profession and that he need not be ashamed of it? To preach that poverty is good for the Shudra and for none else, to preach that scavenging is good for the Untouchables and for none else and to make them accept these onerous impositions as voluntary purposes of life, by appeal to their failings is an outrage and a cruel joke on the helpless classes which none but Mr. Gandhi can perpetrate with equanimity and impunity....
Criticism apart, this is the technique of Gandhism to make wrongs done appear to the very victim as though they were his privileges. If there is an "ism" which has made full use of religion as an opium to lull the people into false beliefs and false security, it is Gandhism. Following Shakespeare, one can well say: Plausibility! Ingenuity! Thy name is Gandhism.
Such is Gandhism. Having known what is Gandhism the answer to the question, "Should Gandhism become the law of the land what would be the lot of the Untouchables under it?" cannot require much scratching of the brain.... In India even the lowest man among the caste Hindus--why even the aboriginal and the Hill Tribe man--though educationally and economically not very much above the Untouchables. The Hindu society accepts him claim to superiority over the Untouchables. The Untouchable will therefore continue to suffer the worst fate as he does now namely, in prosperity he will be the last to be employed and in depression the first to be fired.
What does Gandhism do to relieve the Untouchables from this fate? Gandhism professes to abolish Untouchability. That is hailed as the greatest virtue of Gandhism. But what does this virtue amount to in actual life? To assess the value of this anti-Untouchability which is regarded as a very big element in Gandhism, it is necessary to understand fully the scope of Mr. Gandhi's programme for the removal of Untouchability. Does it mean anything more than that the Hindus will not mind touching the Untouchables? Does it mean the removal of the ban on the right of the Untouchables to education? It would be better to take the two questions separately.
To start wit the first question. Mr. Gandhi does not say that a Hindu should not take a bath after touching the Untouchables. If Mr. Gandhi does not object to it as a purification of pollution then it is difficult to see how Untouchability can be said to vanish by touching the Untouchables. Untouchability centers round the idea of pollution by contact and purification by bath to remove the pollution. Does it mean social assimilation of the Untouchables with the Hindus? Mr. Gandhi has most categorically stated that removal of Untouchability does not mean interdining or intermarriage between the Hindus and the Untouchables. Mr. Gandhi's anti-Untouchability means that the Untouchables will be classes as Shudras instead of being classed as Atishudras [i.e., "beyond Shudras"]. There is nothing more in it. Mr. Gandhi has not considered whether the old Shudras will accept the new Shudras into their fold. If they don't then the removal of Untouchability is a senseless proposition for it will still keep the Untouchables as a separate social category. Mr. Gandhi probably knows that the abolition of Untouchability will not bring about the assimilation of the Untouchables by the Shudras.That seems to be the reason why Mr. Gandhi himself has given a new and a different name to the Untouchables. The new name registers by anticipation what is likely to be the fact. By calling the Untouchables Harijans, Mr. Gandhi has killed two birds with one stone. He has shown that assimilation of the Untouchables by the Shudras is not possible. He has also by his new name counteracted assimilation and made it impossible.
Regarding the second question, it is true that Gandhism is prepared to remove the old ban placed by the Hindu Shastras on the right of the Untouchables to education and permit them to acquire knowledge and learning. Under Gandhism the Untouchables may study law, they may study medicine, they may study engineering or anything else they may fancy. So far so good. But will the Untouchables be free to make use of their knowledge and learning? Will they have the right to choose their profession? Can they adopt the career of lawyer, doctor or engineer? To these questions the answer which Gandhism gives is an emphatic "no." The untouchables must follow their hereditary professions. That those occupations are unclean is no excuse. That before the occupation became hereditary it was the result of force and not volition does not matter. The argument of Gandhism is that what is once settled is settled forever even it was wrongly settled. Under Gandhism the Untouchables are to be eternal scavengers. There is no doubt that the Untouchables would much prefer the orthodox system of Untouchability. A compulsory state of ignorance imposed upon the Untouchables by the Hindu Shastras made scavenging bearable. But Gandhism which compels an educated Untouchable to do scavenging is nothing short of cruelty. The grace in Gandhism is a curse in its worst form. The virtue of the anti-Untouchability plant in Gandhism is quite illusory. There is no substance in it.
What else is there in Gandhism which the Untouchables can accept as opening a way for their ultimate salvation? Barring this illusory campaign against Untouchability, Gandhism is simply another form of Sanatanism which is the ancient name for militant orthodox Hinduism. What is there in Gandhism which is not to be found in orthodox Hinduism? There is caste in Hinduism, there is caste in Gandhism. Hinduism believes in the law of hereditary profession, so does Gandhism. Hinduism enjoins cow-worship. So does Gandhism. Hinduism upholds the law of karma, predestination of man's condition in this world, so does Gandhism. Hinduism accepts the authority of the Shastras. So does Gandhism. Hinduism believes in idols. So does Gandhism. All that Gandhism has done is to find a philosophic justification for Hinduism and its dogmas. Hinduism is bald in the sense that it is just a set of rules which bear on their face the appearance of a crude and cruel system. Gandhism supplies the philosophy which smoothens its surface and gives it the appearance of decency and respectability and so alters it and embellishes it as to make it even more attractive....
What hope can Gandhism offer to the Untouchables? To the Untouchables, Hinduism is a veritable chamber of horrors. The sanctity and infallibility of the Vedas, Smritis and Shastras, the iron law of caste, the heartless law of karma and the senseless law of status by birth are to the Untouchables veritable instruments of torture which Hinduism has forged against the Untouchables. These very instruments which have mutilated, blasted and blighted the life of the Untouchables are to be found intact and untarnished in the bosom of Gandhism. How can the Untouchables say that Gandhism is a heaven and not a chamber of horrors as Hinduism has been? The only reaction and a very natural reaction of the Untouchables would be to run away from Gandhism.
Gandhists may say that what I have stated applies to the old type of Gandhism. There is a new Gandhism, Gandhism without caste. This has reference to the recent statement of Mr. Gandhi that caste is an anachronism. Reformers were naturally gladdened by this declaration of Mr. Gandhi. And who would not be glad to see that a man like Mr. Gandhi having such terrible influence over the Hindus, after having played the most mischievous part of a social reactionary, after having stood out as the protagonist of the caste system, after having beguiled and befooled the unthinking Hindus with arguments which made no distinction between what is fair and foul should have come out with this recantation? But is this really a matter for jubilation? Does it change the nature of Gandhism? Does it make Gandhism a new and a better "ism" than it was before? Those who are carried away by this recantation of Mr. Gandhi, forget two things. In the first place, all that Mr. Gandhi has said is that caste is an anachronism. He does not say it is an evil. He does not say it is anathema. Mr. Gandhi may be taken to be not in favor of caste. but Mr. Gandhi does not say that he is against the Varna system. And what is Mr. Gandhi's Varna system? It is simply a new name for the caste system and retains all the worst features of the caste system.
The declaration of Mr. Gandhi cannot be taken to mean any fundamental change in Gandhism. It cannot make Gandhism acceptable to the Untouchables. The untouchables will still have ground to say: "Good God! Is this man Gandhi our Savior?"