From:- Page 235 onwards of Vol.17-01 of Dr. Ambedkar's writings on website of Govt. of India (http://drambedkarwritings.gov.in/upload/uploadfiles/files/Volume_17_01.pdf)
10
REMOVE BASIS OF ‘SMRITI’ RELIGION
Nasik, November 28.
“Owing to the lowering of franchise the Caste Hindu masses will secure the real power under the new constitution but they are opposed to social reform. They will be extremely unwilling to change the existing custom and usage. My grievance is especially against them and not against the social reformers. Even the Congress candidates will not be able to win the elections if they declare that, if elected, they will enact legislation for abolishing Untouchability. I challenge the Congress to seek election on this mandate.”
The above is the gist of the interview between Dr. Ambedkar and the deputation, elected by the Nasik Progressive Hindus at a meeting held on October 26, 1935.
The Nasik Progressive Hindus have now issued an authoritative statement summarising the interview.
The deputation, says the statement consisting of five progressive Caste Hindus, headed by Mr. R. G. Pradhan, former M.L.C., waited upon Dr. Ambedkar at his residence on November 10 and the interview which lasted over three hours, was of a cordial, friendly and frank nature.
Progressives’ Views
At the outset, the deputationists placed before Dr. Ambedkar the following resolutions adopted by the Nasik Hindu Progressive Citizens in a conference presided over by Shri Shankaracharya (Dr. Kurtakoti). The resolution runs thus : (A) “The question regarding public temples, public places of pilgrimage and thirtas being extremely controversial and outside the sphere of immediate practical achievement, every possible effort should be made to bring about a change of public opinion with regard to that question. (B) Barring the above question except to the extent of bringing about a change of public opinion with regard to, continuance and unflinching efforts should be made both
236 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
individually and collectively by propaganda, constructive work and in other ways for securing for the Harijans, freedom to reside and settle in localities inhabited by non-Harijan Hindus for abolishing Untouchability in public places, such as wells, schools, dharamshalas and hotels and in general for doing away with Untouchability in the Hindu society with regard to all other matters.”
Mr. Pradhan expressed the deputationists deep respect and love for Dr. Ambedkar and declared that they were anxious to solve the problem arising out of Dr. Ambedkar’s speech at Yeola with his cooperation and consultation.
Mr. Pradhan said that they all desired to dissuade Dr. Ambedkar. from changing his religion, Mr. Pradhan conveyed Shri Shankaracharya’s deep affection for Dr. Ambedkar.
“Remove Basis of ‘Smriti’ religion”
Dr. Ambedkar’s Demand
In the course of the interview, which lasted over three hours, Dr. Ambedkar said: “Whatever may be the metaphysical basis of a religion, those religious principles upon which depend the ethical system and the social practices of a people must be considered to be the principal element of that religion. Though Hinduism is based on the conception of Absolute Brahma the practices of the Hindu community as a whole are founded on the doctrines of inequality as pronounced in ‘Manusmriti’. Some people think that religion is not essential to society. I do not hold this view. I consider the foundation of religion to be essential to the life and practices of society. At the root of the Hindu Social System lies Dharma as prescribed in ‘Manusmriti’. Such being the case I do not think it possible to abolish inequality in the Hindu Society unless the existing foundation of the ‘Smriti’ religion is removed and a better one laid in its place. I, however, despair of the Hindu Society being able to reconstruct on such a better foundation.”
Referring to the position of Harijans in the coming constitution, Dr. Ambedkar said that the cause of removal of Untouchability and of social reform would not advance with the help of the legislatures under the new constitution.
About abjuring the Hindu religion, Dr. Ambedkar declared: “Personally, I have made up my mind to change my religion. I am not able to tell you today what other religion I will accept. But I do not intend to secure any personal gain by the change of religion. It is not a personal question and I desire to carry with me the whole Untouchable community at all events the majority of that community, I do not want it to be split up by some joining one religion or sect and other another. From the point of view of the interests to my community it is necessary that it should be united with and absorbed into some powerful and living community. It is my intention to make this movement for change of religion an all India one. If my community does not follow me then I will alone change my religion. This may take at least four or five years and you will have this period for doing what you can. Before the final decision is made we shall of course consider what success your efforts may have met with. I admit the work before you is tremendous. But if it cannot be accomplished except after a very long period we are not prepared to wait for such a length of time.”
New Sect
Referring to the offer made by Dr. Kurtakoti, regarding his creation of a new order and throwing it open to the Untouchables in common with others on equal footing and status, Dr. Ambedkar said: “I shall not undertake the responsibility of starting a new sect nor will I advise my community to join it. Let Dr. Kurtakoti start the sect if he so desires and let it spread among the ‘touchables’ and then we shall think over it. I cannot say today what the Harijans will think of it if it is established. Their attitude towards it will depend upon its numerical strength and upon the extent to which it will promote the uplift of the Harijan community. We shall consider whether to join it or not just as we may consider whether or not to join any other sect, but such a sect must be of a living religion
There are some difficulties in the way of our accepting Buddhism. I think that the Harijan community should be completely absorbed into some powerful community. It has decided not to join the Arya Samaj. We shall consider the question of joining the Sikh religion.
238 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
Referring to the attitude of Harijans towards the Harijan Sevak Sangh, Dr. Ambedkar declared : “The Harijan Sevak Sangh is not likely to advance the cause of the abolition of Untouchability. That Sangh is merely a wing of the Congress.”
Dr. Ambedkar, continuing, said: “Democracy is not suitable to India and popular Government will not do for her. India wants a dictator, a Kemal Pasha or a Mussolini. I had hoped that Mr. Gandhi would attain the position of dictator, but I am disappointed. My complaint is not that Mr. Gandhi is a dictator, but that he is not. I feel the greatest respect for Kemal Pasha, it is he that has made Turkey into a powerful nation. If there are any people with whose religious sentiments and practices it is extremely risky to interfere, they are the Muslims. But Kemal Pasha has done it with success. Without a leader of the stamp of Kemal Pasha, there will be no salvation for India. But in the circumstances, it is impossible to get such a dictator in social and religious matters and hence I despair of the future of India.”
Younger Generation
Referring to the attitude of the younger generation and the Harijans Dr. Ambedkar is said to have declared: “I am not hopeful of the younger generation which seems to be more predisposed to pleasure seeking and not possessing much of idealism and is not likely to produce men of ideals, principles and actions like Ranade, Tilak or Gokhale. This also fills me with despair.
“In brief, being born in the Untouchable community, I deem it my first duty to strive for its interest and my duty to India as a whole is secondary. I have strong religious sentiment according to my own conception of religion, but I have no faith in Hinduism and I hate hypocrisy. I have therefore, decided to renounce Hinduism, but I do not intend to do so immediately as I want to carry my community with me. The Harijan army is not marching today and it is watching and waiting for a suitable opportunity. In the meanwhile, the ‘touchables’ may go on making their efforts on the lines chalked out by you.”1
1: The Times of India, dated 30th November 1935.
11
HINDUS SHOULD NOT BE INDIFFERENT TO CONVERSION OF DEPRESSED CLASSES
Regarding conversion, “Dr. B. R. Ambedkar consulted his colleagues from different provinces in the matter of choosing the proper religion for conversion. He had now decided to embrace Sikhism. His friends and colleagues felt that Dr. Ambedkar should seek the support of the Hindu Sabha leaders in their conversion to Sikhism; for, the Hindu Sabha leaders believed that Sikhism was not an alien religion. It was an off-spring of Hinduism and therefore the Sikhs and the Hindus intermarried and the Sikhs were allowed to be members of the Hindu Mahasabha.
Accordingly, Dr. Moonje, the spokesman of the Hindu Mahasabha, was invited to Bombay. In the presence of two other friends, Dr. Ambedkar had a talk with Dr. Moonje at Rajgriha, on June 18, 1936, at half past-seven that night. Dr. Ambedkar cleared all issues and had a free talk with Dr. Moonje. Next day the purport of Dr. Ambedkar’s views was reduced to a statement and was given to Dr. Moonje who approved of it personally.”1
The following is the statement:—
The Hindus cannot afford to be indifferent to the movement of conversion which is gaining ground among the Depressed Classes. It would undoubtedly be the best thing from the standpoint of the Hindus if the Depressed Classes were to be persuaded to drop the idea of conversion. But if that is not possible, then the Hindus must concern themselves with the next move which the Depressed Classes will take, because their move is bound to have serious consequences upon the destiny of the country. If they cannot be persuaded to stay, the Hindus must help if they cannot lead them, to embrace a faith which will be least harmful to the Hindus and to the country.
It seems very unlikely that the Depressed Classes will formulate a new religion. Most probably, they will embrace one of the existing faiths. At any rate the Hindus can well proceed on that assumption. The first question is what is the faith that the Depressed Classes are likely to embrace? Obviously, the one most advantageous to them.
1: Keer. P. 277.
240 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
There are three faiths from among which the Depressed Classes can choose. (l) Islam, (2) Christianity and(3) Sikhism. Comparing these three, Islam seems to give the Depressed Classes all that they need. Financially, the resources behind Islam are boundless. Socially, the Mohammedans are spread all over India. There are Mohammedans in every Province and they can take care of the new converts from the Depressed Classes and render them all help. Politically the Depressed Classes will get all the rights which Mohammedans are entitled to. Conversion to Islam does not involve loss of such political rights as the right to special representation in the Legislatures, right to services, etc. Christianity seems equally attractive. If Indian Christians are too small numerically to provide financial resources necessary for the conversion of the Depressed Classes, the Christian countries such as America and England will pour their immense resources in if the Depressed Classes show their readiness to embrace Christianity. Socially, the Christian community is numerically too weak to render much support to the converts from the Depressed Classes but Christianity has the Government behind it. Politically, Christianity will give them the same rights which Islam gives. Like the Muslims, Indian Christians are also recognised by the Constitution for special representation in the Legislature and in the services. Compared to Christianity and Islam, Sikhism has few attractions. Being a small community to forty lakhs, the Sikhs cannot provide the finance. They are confined to the Punjab and as far as the majority of the Depressed Classes are concerned, the Sikhs can give them no social support. Politically, Sikhism is at a positive disadvantage as compared with Islam or Christianity. Outside the Punjab, the Sikhs are not recognised for special representation in the Legislature and in the services.
The second question is, looking at these three alternative faiths purely from the standpoint of the Hindus, which is the best—Islam, Christianity or Sikhism? Obviously Sikhism is the best. If the Depressed Classes join Islam or Christianity, they not only go out of the Hindu religion but they also go out of the Hindu culture. On the other hand, if they become Sikhs they remain within the Hindu culture. This is by no means a small advantage to the Hindus.
HINDUS.........DEPRESSED CLASSES 241
What the consequences of conversion will be to the country as a whole is well worth bearing in mind. Conversion to Islam or Chistianity will denationalise the Depressed Classes. If they go to Islam the number of Muslims will be doubled and the danger of Muslim domination also becomes real. If they go to Christianity, the numerical strength of Christians becomes five to six crores. It will help to strengthen the hold of the British on this country. On the other hand, if they embrace Sikhism they will not harm the destiny of the country but they will help the destiny of the country. They will not be denationalised. On the contrary they will be a help in the political advancement of the country. Thus it is in the interest of the country that the Depressed Classes, if they are to change their faith, should go over to Sikhism.
The third question is, if it is in the interest of the Hindus, that the Depressed Classes should go over to Sikhism, are the Hindus prepared to make Sikhism as good an alternative to the Depressed Classes as Islam or Christianity is? If they are, then obviously they must try to remove the difficulties which lie in the way of Sikhism, as compared with Islam and Christianity. The deficiencies are financial, social and political. The Hindus cannot help Sikhs to remove the social difficulty. But they can certainly help the Sikhs to remove the financial and political difficulties. Of these, it is most urgent to remove the political difficulty, because it might become an obstacle in the way of the Sikhs. The solution of the political difficulty is fortunately a very small matter. All that is necessary is to add to the list of Scheduled Castes in each Province, other than the Punjab, the word ‘Sikh’ as that of a person from the Depressed Classes who becomes a convert to Sikhism will not lose his political rights, that he would have had if he remained a Depressed Class. Under the Communal Award, communities have been given the liberty to agree to any change in the Award and the government has bound itself to alter the Award in accordance with the agreement.
This change can, therefore, easily be brought about if the Hindus so desire by mutual agreement with the Depressed Classes. This does not involve any radical change in the Poona Pact. It does not
242 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
require any apportionment of seats. The seats assigned to the Depressed Classes under the Poona Pact will remain the same. The only change that will be introduced is that non-Sikh Depressed Classes and the Depressed Classes who have gone to Sikhism will both be free to compete. It merely removes a difficulty from the Depressed Classes who become Sikhs.
Those Hindus who might oppose this suggestion must answer the following questions :
1. The seats assigned to the Depressed Classes under the Poona Pact cannot come back to the Hindus. They will go to the Muslims or Christians if the Depressed Classes become Muslims or Christians because if by conversion of the Depressed Classes the population of the Muslims or Christians increases then the Muslims and Christians are bound to ask for increased representation in the legislature. Thus, if these seats are to go, why not allow these seats to go to the Sikhs ?
2. If under the Constitution the Depressed Classes cannot lose political rights by becoming a Muslim or a Christian why should a Depressed Class on becoming a Sikh be made to lose his political rights? This is placing a premium on conversion to Islam and Christianity, and penalty on conversion to Sikhism. This is driving the Depressed Classes to the Muslim or Christian folds. Is it in the interest of the Hindus to allow this to be so?
3. It may be that the Depressed Classes will not lose their political rights by becoming converts to Sikhism, because even under the Poona Pact the Scheduled Castes Order-in- Council, their rights to special representation is not made dependent upon their professing the Hindu religion. Their representation is made dependent upon their being members of certain castes and tribes. But why give the Sikhs cause for complaint and create bad blood against the Hindus?
4. The proposal to add Sikhs to the list of Scheduled Castes in the different provisions for political recognition cannot be said to be strong proposal. On the other hand, not to give such a recognition would appear queer.
HINDUS.........DEPRESSED CLASSES 243
If Sikhs in the Punjab can be recognised for political purposes, why should Sikhs in other provinces not be so recognised?
If the Depressed Classes of the Punjab can not lose their rights on becoming Sikhs, why should the fate of the Depressed Classes in other Provinces on becoming Sikhs be made different?”
For reaction on this statement by Dr. Moonje, Mr. Raja, Mahatma Gandhi and others see Appendix- X.—Editors.
APPENDIX - X
REACTIONS ON THE STATEMENT DATED 19-6-1936 ISSUED BY DR. B. R. AMBEDKAR ON CONVERSION
Dr. Moonje wrote the following letter dated. New Delhi 30th June 1936 to Rao Bahadur M. C. Rajah :—
“Dear Sir,
On urgent calls from Bombay friends and also from Shreeman Seth Jugal Kishore Birla with the concurrence of Dr. Ambedkar, I had occasion to go to Bombay on the 18th instant. There Dr. Ambedkar had long conversations with me for three days. Eventually a fomula for amicable settlement of his revolt against Hinduism was drafted. Dr. Ambedkar entirely agrees with it.
The formula is as follows :—
“If Dr. Ambedkar were to announce his decision that he and his followers are prepared to embrace Sikhism in preference to Islam and Christianity and that he shall honestly and sincerely co-operate with the Hindus and the Sikhs in propagating their culture and in counteracting the Muslim movement for drawing the Depressed Classes into the Muslim fold, the Hindu Mahasabha will be prepared, in view of their having agreed to remain within the Hindu Culture, to make an announcement that it will not object:—
(1) To the conversion of the Depressed Classes to Sikhism;
(2) To the inclusion of the Neo-Sikhs in the list of the Scheduled Castes; and
(3) To the enjoyment by the Depressed Classes of the political rights of the Poona Pact by free competition between the Non-Sikhs and the Neo-Sikh Depressed Classes as provided for under the Poona Pact.”
REACTIONS ON.....................CONVERSION 477
From Bombay I have come here just this morning for consultation on it with friends before formally putting it before the Hindu Mahasabha for its consideration. I am trying to see Pandit Malaviyaji and if possible also H. H. the Maharaja of Patiala. It is a very delicate matter. I have, therefore, to request you to kindly think over it and let me have your opinion in the matter. Until we decide one way or the other, the matter will be kept strictly private and confidential.
Awaiting your reply.
Yours Sincerly,
(Sd./—) B. S. Moonje.
P. S.—“I am enclosing also a copy of the statement of his case handed over to me by Dr. Ambedkar for your perusal. Please let me have your reply to my Nagpur address.”1
I have already expressed my view about Dr. Ambedkar’s proposal that the Depressed Classes should give up Hinduism and embrace some other religion. I make a distinction between conversion—which is a spiritual change and migration from one community to another for social, economic and political reasons.
Dear Dr. Moonje, you will excuse my saying that you view the whole problem of Depressed Classes, in view of Dr. Ambedkar’s proposal, as one of the communal migration and not as a religious problem. One would expect the President of the Hindu Mahasabha to view it as a religious problem and not merely as a political problem, without even looking at it as a social and economic problem. One can understand your concern if as President of the Hindu Mahasabha you placed the spiritual welfare of the Depressed Classes first and foremost and thought of the social and economic welfare next and lastly thought of them as a political factor. Your solicitude for the place of the Depressed Classes in the political scheme not only exposes the interested
1 : The Bombay Chronicle, dated 8th August 1936.
478 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
nature of your concern for these classes, but is like placing the cart before the horse. One would expect you as President of the Hindu Mahasabha to ameliorate the social condition of the Depressed Classes by removing civic and social disabilities of these classes, not to speak of securing for them the right of worship in Hindu temples on an equal footing with other worshippers, and to further the Harijan movement started by Gandhiji all over the country. Instead of doing this, what is it, that you are doing ? You are dissecting the Depressed Classes and affiliating them religiously to the Sikhs while retaining them politically as Hindus.
The whole thing seems to me not to be conceived in the interest of the Depressed Classes but on the other hand to be planned in the communal interests of the Hindus and the Sikhs. We are not sheep and cattle to be bartered away in this fashion, driven from one political fold to another as a result of a bargain between the leaders of different communites. We want to remain so solid community moving of our own accord in the direction of progress and this we can best do by not throwing away our birth rights as Hindus but by remaining within Hinduism and changing it so as to make it more comfortable not only to our communities which are suffering from similar liabilities, though our hardships are greater and more palpable. It is not our purpose to weaken the Hindu community but to strenghthen it by reforming it from within. We do not wish to be pawns in the game of communal conflicts and competition.
Your proposal involves of electoral fortunes of Hindus, Sikhs and Muslims. If you want us to shift religion from the Hindu fold, we shall have to choose religion between the Sikhs and the Muslims who are the bidders for our communal migration, wrongly called conversion. Why should we antagonise and stand arrayed against Muslims? They are our brothers as much as the Sikhs and the Hindus. If the Depressed Classes all to become Sikhs and call themselves Neo-Sikhs, it will create all over the India a Sikh-Hindu- Muslim problem, as in the Punjab, made move complicated by the fact that the so-called Neo-Sikh belongs to the Depressed Class even among Sikhs.
REACTIONS ON.....................CONVERSION 479
This question of conversion or the communal migration as a move of the political chess board does not disturb us much in South India. We are content to work under the Poona Pact, partly as a separate electorate and partly with a joint electorate preserving our status with the Hindus both religiously and politically. I would therefore be no party even to the political manipulations which are proposed in your letter. I would urge the Hindu Mahasabha to address itself to the task of making easy for the Depressed Classes to stay within Hinduism and Hindu Society instead of arranging for the ticket for entering them to some far off destination. As the question you raise is likely to rouse a lot of discussion. I reserve to myself the right to publish my reply when the occasion arises.
III
Rajah Backed
Mr. C. Rajagopalchari writing to Rao Bahadur Rajah said :—
“I have your note and enclosures. I read through the Correspondence. I would not be too strong language to call the whole thing a diabolical proposal. I am glad, you have sent the correspondence to Mahatmaji. I am glad, you have replied in the terms you have done and summarily rejected the Idea.”1
Poona Pact Benefits not for Runaways from Hinduism
“The Poona Pact does not make any provision for converts from Hinduism, and even if some of the Harijan community embraced Sikhism or any other religion in a body, it is not within the power of the Poona Pact signatories to retain for those converts any of the advantages secured under it,” says Mr. P. N. Rajbhoj, Harijan leader and Secretary of the All India Depressed Classes league, in a statement on Dr. Moonje’s plan. Mr. Rajbhoj adds that the Poona Pact was specially intended to give the utmost concession to
1 : The Bombay Chronicle, dated 8th August 1936.
480 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
the members of the Depressed Classes, so that they remained an integral part of the Hindu-fold. There was no question of applying it to those that left or were leaving the Hindu-fold.
Dr. Ambedkar never once raised the question of conversion at the time of the Pact. I think the cry is now raised to secure more concessions, says he.
Logical Absurdity
Proceeding, Mr. Rajbhoj asks if new converts from Hinduism are to be given the benefits derived under the Poona Pact why not the old converts who may for political, if not religious, reasons want them ? He says that there are large number of Depressed Classes who have embraced other faiths, but have not been able to throw off the disabilities attached to the Harijan Community, and mentions the case of the Christians in some parts of Madras. Why should concessions and benefits obtained by those who laboured under disadvantages and difficulties be given to those who did not want those disadvantages, but only the benefits of the labours of others.
The Poona leader adds, “the formula is a vicious formula and will lead to more complications and endless trouble. It should not be accepted by the Hindus or by anybody. We are Hindus or not Hindus. If we elect to remain within the Hindu-fold, we are entitled to our right and privileges as Hindus, and once we leave the Fold, we can have no claim.”
Refuting the statement that the Hindus have not made any sacrifice by accepting the Poona Pact, Mr. Rajbhoj says that instead of the 71 seats given to the Depressed Classes under the Communal Award, the Pact gave them 148 seats. Concluding Mr. Rajbhoj asserts that the conversion idea has no universal appeal among the Harjijan community. Even in Maharashtra only the Mahars favoured such a view, but the Chamars were solidly opposed to any conversion. There was no support to the idea in other provinces and he was surprised how the Hindu leaders were involved into it.”1
1 : The Bombay Chronicle, dated 15th August 1936.
REACTIONS ON.....................CONVERSION 481
V
Mahatma Gandhi’s Views
Mahatma Gandhi’s letter to Mr. Rajah dated 26th July 1936:—
‘I have no difficulty about giving general endorsement to your letter to Dr. Moonje. I do not at all understand Dr. Moonje’s or Dr. Ambedkar’s positition. For me removal of Untouchability stands on a footing all its own. It is to me a deeply religious question. The very existence of our religion depends on its voluntary removal by Savarna Hindu in the spirit of repentence. It can never be a question of barter to me. And I am glad you take nearly the same position that I do’ (The Annual Register, Vol. II, July—December 1936, page 276-279).”1
VI
Telegram from Pandit—M. M. Malaviya, dated 30th July 1936 to Rao Bahadur M. C. Rajah:— “Thanks for the copy of your letter to Dr. Moonje. I agree with you.”—A. P.2
Sir, though Dr. Munje4 and the Hindu Mahasabha have been unable to wipe out the blot of Untouchability from Hinduism and thus to make the Hindu Organisation strong and compact, they have succeeded in trapping a leader of the Depressed Classes with a view to causing a split in the ranks of those classes. The Munje-Rajah Pact is being boosted by the Congress and Mahasabha organs, and it is being represented to the gullible public that the pact is being
Classes leader from Madras and Dr. B. S. Munje, President of Hindu Mahasabha had discussions on the basis of reserved seats and Joint Electorates in Delhi. They made a pact which is known as The Moonje- Rajah Pact.
4 Dr. B. S. Munje—He was President of Hindu Mahasabha, Delegate, Indian Round Table Conference.
482 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
supported by the majority of the Depressed Class people. In fact. the Munje-Rajah Pact is being strongly denounced by all most all the accredited leaders and leading organisations of the Depressed Classes in the country. The Congress and Mahasabha organs have, however, made a conspiracy to suppress all news about the vehement opposition, the pact is evoking,
It was Rao Bahadur M. C. Rajah,1 who was strongly in favour of separate electorates when Dr. Ambedkar was advocating joint electorates and reserved seats, and it was through pressure from Mr. Rajah and the Depressed Class Organisation in the Madras Presidency, that Dr. Ambedkar had to set his personal views aside and to make a demand for separate representation at the Round Table Conference. He received support in his demand from Mr. Rajah, who in a speech only some weeks back gave his opinion that the salvation of the Depressed Classes lay only in Separate Electorates. His latest somersault was a surprise to all. He entered in to a Pact for joint electorates and reserved seats with the leader of Hindu Mahasabha without consulting the other leaders and the responsible organisations in the Depressed Classes in the different provinces. Nor, has he given any reason justifying his new policy. The fact Dr. Ambedkar was greeted with a rousing reception and was supported in his demand for separate representation by thousands of people recently at Madras itself, is sufficient to prove that Rao Bahadur Rajah lacks support even in his own Presidency. The evidence which is being given before the Franchise Committee also proves beyond dispute that an overwhelming majority of the Depressed Classes is in favour of Separate Electorates.
The Bombay Congress and Mahasabha organs have given out that Mr. B. J. Deorukhkar has sent a memorandum to the Franchise Committee signed by over five thousand people belonging to the Depressed Classes in support of the Munje-Rajah Pact. It has,
1. Rao Bahadur M. C. Rajah—A Depressed Classes leader from Madras. President of All India Depressed Classes Association. Member of Madras Legislative Council. Member in the Central Assembly.
REACTIONS ON.....................CONVERSION 483
however, been discovered that, this is nothing but fiction. The fact is that a few set replies to the questionnaire issued by the Franchise Committee have been forwarded in the name of certain insignificant bodies, the numerical strength of which is quite negligible. Mr. Deorukhkar represent himself and at the most some people belonging to his sub-section of the Chambhar Community viz. the Dabholi Chambhars, who constitute but a small fraction of the so-called Untouchable community in Maharashtra.
We challenge the Congress and Mahasabha people and their friends in the Depressed Classes to prove their majority in a public meeting especially held for the purpose. So long as they are not prepared to do this the claims of the Congress and Mahasabha organs should be treated with the contempt they deserve.
1 : Surwade, Vol. 1 Pp. 143—144. GPN—Y-1054—MSDR-BABPOB-8-2003—15,210-Books—PR-8*
No comments:
New comments are not allowed.