UNTOUCHABLITY

Untouchability as at present practised is the greatest blot on Hinduism. It is (with apologies to Sanatanists) against the Shastras. It is against the fundamental principles of humanity, it is against the dictates of reason that a man should, by mere reason of birth, be for ever regarded as an untouchable, even unapproachable and unseeable. These adjectives do not convey the full meaning of the thing itself. It is a crime for certain men, women and their children to touch, or to approach within stated distances, or to be seen by those who are called caste-Hindus. The tragedy is that millions of Hindus believe in this institution as if it was enjoined by the Hindu religion.

This movement against untouchability has been daily gathering strength. It was in last September that leading Hindus, claiming to represent the whole of Hindu India, met together and unanimously passed a resolution, condemning untouchability and pledging themselves to abolish it by law if possible during the existing regime, and, failing that, when India had a Parliament of her own.

With due regard to the Sanatanists, it is difficult to understand the cry of 'religion in danger'. Under neither bill will a single temple be opened against the will of the majority of temple goers in question. The second bill expressly says so. The first bill takes up a neutral attitude. It does not help a Harijan to force his way into a temple. The reformers do not seek to compel the opponents to their will. They desire, by the fairest means possible, to convert the majority or the minority, as the case may be, to their view of untouchability.
 

I is said that the Harijans themselves do not want temple entry and that they want only betterment of their economic and political condition. The reformer, too, wants the latter, but he believes that this betterment will be much quicker brought about, if religious equality is attained. The reformer denies that the Harijans do not want temple entry. But it may be that they are so disgusted with caste Hindus and Hindu religion itself as to want nothing from them. They may in sullen discontent choose to remain outside the religious pale. Any penance on the part of caste Hindus may be too late.

Nevertheless the caste Hindus who recognise that untouchability is a blot on Hinduism have to atone for the sin of untouchability. Whether, therefore, Harijans desire temple entry or not, caste Hindus have to open their temples to Harijans, precisely on the same terms as the other Hindus. For a caste Hindu with any sense of honour, temple prohibition is a continuous breach of the Pledge taken at the Bombay meeting of September last. Those, who gave their word to the world and to God that they would have the temples opened for the Harijans, have to sacrifice their all, if need be, for redeeming the pledge. It may be that they did not represent the Hindu mind. They have, then, to own defeat and do the proper penance. Temple entry is the one spiritual act that would constitute the message of freedom to the untouchables and assure them that they are not outcastes before God.