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RELIGION > MY RELIGION SECTION EIGHT : MY HINDUISM > Untouchability

 

37. Untouchability

Love of the people brought the problem of untouchability early into my life. My mother said, 'You must not touch this boy, he is an untouchable.' 'Why not?' I questioned back, and from that day my revolt began.

Harijan, 24-12-'38, p. 393


Untouchability is not a sanction of religion, it is a device of Satan. The devil has always quoted scriptures.. But scriptures cannot transcend reason and truth.

The spirit of the Vedas is purity, truth, innocence, chastity, humility, simplicity, forgiveness, godliness and all that makes a man or woman noble and brave. There is neither nobility nor bravery in treating the great and uncomplaining scavengers of the nation as worse than dogs to be despised and spat upon.

Young India, 19-1-'21 p. 22


I have never been able to reconcile myself to untouchability. I have always regarded it as an excrescence. It is true that it has been handed down to us from generations, but so are many evil practices even to this day. I should be ashamed to think that dedication of girls to virtual prostitution was a part of Hinduism. Yet it is practised by Hindus in many parts of India. I consider it positive irreligion to sacrifice goats to Kali and do not consider it a part of Hinduism. Hinduism is a growth of ages. The very name, Hinduism, was given to the religion of the people of Hindustan by foreigners. There was, no doubt, at one time sacrifice of animals offered in the name of reli­gion. But it is not religion, much less is it Hindu religion. And so also it seems to me, that when cow-protection became an article of faith with our ancestors, those who persisted in eating beef were excommunicated. The civil strife must have been fierce. Social boycott was applied not only to the recalcitrant, but their sins were visited upon their children also. The practice which had probably its origin in good intentions hardened into usage, and even verses crept into our sacred books giving the practice a permanence wholly undeserved and still less justified. Whether my theory is correct or not, untouchability is repugnant to reason and to the instinct of mercy, pity or love. A religion that establishes the worship of the cow cannot possibly countenance or warrant a cruel and inhuman boycott of human beings. And I should be content to be torn to pieces rather than disown the suppressed classes. As I love Hinduism dearer than life itself, the taint has become for me an intolerable burden.

Young India, 6-10-'21, p. 318-19


We are all tarred with the same brush, and are children of one and the same Creator, and as such the divine powers within us are infinite. To slight a single human being is to slight those divine powers and thus to harm not only that being but with him the whole world.

Autobiography, 1948, p. 337


It is my certain conviction that, if the Hindu heart is completely purged of the taint of untouchability, the event will have its inevitable influence not only upon all the communities in India but on the whole world. This belief is daily becoming stronger. I cannot remove from my heart untouchability regarding several millions of human beings and harbour it towards some other millions. The very act of the Hindu heart getting rid of distinctions of high and low must cure us of mutual jealousies and distrust of and among other communities. It is for that reason that I have staked my life on this issue. In fighting this battle against untouchability, I am fighting for unity not only among Hindu 'touchables' and Hindu 'untouchables' but among Hindus, Muslims, Christians and all other different religious communities.

Harijan, 17-11-'33, p. 4


There should be not only no untouchability as bet­ween Hindus and Hindus, but there should be no untouchability whatsoever between Hindus, Christians, Mussalmans, Parsis and the rest. I am convinced that if this great change of heart can be brought about, we should live in India as one people trusting each other and without any mutual distrust or suspicion. It is untouchability with all its subtle forms that separates us from one another and makes life itself unlovely and difficult to live.

Harijan, 26-1-34, p. 4


Removal of untouchability means love for, and serv­ice of, the whole world, and thus merges into Ahimsa. Removal of untouchability spells the breaking down of barriers between man and man, and between the various orders of Being. We find such barriers erected everywhere in the world.

From Yeravda Mandir, 1945, pp. 33-34