Fundamentalism and the Sikh Religious Tradition by T.N. Madan

view of the religious injunctions, the Untouchables have no hope of the redemption of
their lot within the Hindu society. He had, therefore, pleaded for reservations at the
Round Table Conference. The surprising thing is that Mahatma Gandhi had told him that
he would not oppose his proposals." But, at the Conference Gandhi opposed it tooth and
nail. All his pleadings at the Conference according to him, were not for Swaraj, but for
not giving any reservatiol to the Untouchables. He records, "Now here is a definite word
given by Mr. Gandhi in open conference, namely, that if all others agreed to recognize
the claim of untouchables, he would not object, and after having given this word, Mr.
Gandhi went about asking the Musalmans not to recognize the claims of the
Untouchables, and to bribe them and take back their plighted word. Is this good faith or is
this treachery ? If this is not treachery, I wonder what else could be called treachery.
Gandhi threatened to go on fast, if the Government gave reservations to the
Untouchables; and as the Government decided to sanction reservations for the
Untouchables, he went on fast unto death." Presumably, Ambedkar fearing retaliation
against the scattered untouchables in the villages, gave up his stand, and the order of
reservations was withdrawn.
Niebuhr has clearly stated that Christian love should not only involve the show
of social concern for the lower classes, but also essentially involve giving them political
power, so that lower classes could themselves look after their interests. In the above case
what happened was exactly contrary to the view of the Christian theologian. Under threat
of Gandhi's fast political reservations for Untouchables were withdrawn, and they were
made to remain subject,to the religious sanctions of the Caste ideology and upper castes.
About the help to the Untouchables for their temple entry, Mahatma Gandhi
said, "How is it possible that the Antyajas (Untouchables) should have the right lo enter
all the existing temples ? As long as the laws of caste and ashram have the chief place in
Hindu religion, to say that every Hindu can enter every temple, is a thing that is not
possible" Guruvayur Temple satyagraha for temple entry was launched by a caste Hindu.
Gandhi's advice was that Harijans might be allowed entry for a Fixed time of the day,
when the objectors might not visit the Temple, which could be suitably purified after the
visit of the Harijans each day. He slated, "The Harijans' attitude should be this, If there is
a person who objects to my presence. I would like to respect his objection, so long as he
(the objector) does not deprive me of the right that belongs to me, and so long as I am
permitted to have my legitimate share of the days of offering worship side by side with
those who have nonobjection to my presence, I would be satisfied." Regarding temple
entry. Sir C.P. Ramaswami lyer clearly stated, "that the present system of temple worship
and its details are based on divine ordinances. The problem can be presumably solved
only by process of mutual adjustment." In short, while Mahatma Gandhi was willing to
lay down his life, if untouchables were sanctioned political reservations as an
independent section of society, he was not willing even to recommend for them temple
entry as a matter of right, much less was he willing to keep a fast for them. Dr. Khare,
Chief Minister had included an Untouchable in his cabinet, but this was objected to and
he resigned. He records, "Mahatma ji took me to task for including a Harijan in my
second Cabinet. I retorted by saying that it was a Congress programme of uplift of
Harijans for which he fasted unto death, and that I did what I could in furtherance of that
programme, when opportunity offered itself, and I think I have done nothing wrong in
doing so. Thereupon Mahalma charged me of doing this for my selfish ambition. I