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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.
Happily, Hindu reformers have recoiled with horror from this practice. They have come to the conclusion that it has no support in the Hindu Shastras taken as a whole. Isolated texts torn from their context and considered by themselves can no doubt be produced in support of this, practice, as of any evil known to mankind, But there is abundant authority in the Shastras to warrant the summary rejection, as being un-Hindu, of anything or any practice that is manifestly against, the fundamental principles of humanity or morality, of Ahimsa or Satya.
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.
Among the marks of untouchability to be removed was the prohibition against temple entry by Harijans. In the course of the struggle, it was discovered that the British Courts in India had recognised this evil custom, so much so that certain acts done by untouchables as such came to be offences under the British Indian Penal Code. Thus, the entry by an untouchable into a Hindu temple would be punishable as a crime under the I.P.C.
Before, therefore, the movement of temple entry can make headway. It has become imperative to have this anomaly removed. It is for this purpose that Sjt. Ranga lyer has given notice of two bills to be introduced in the Central Legislature. After ascertaining the opinion of the Provincial Governments, H. E. the Viceroy has sanctioned the introduction of these Bills. But, being private Bills, they have a poor chance of becoming the law of the land, unless the Government and the members of the Assembly refrain from obstructing its consideration. It may be argued that, being pledged to neutrality in matters of religion, the Government are bound to facilitate the passage of the first Bill at any rate, in as much as it merely seeks to undo the effect produced by the decisions of British Indian Courts, and this it does by withdrawing legal recognition from untouchability.
There are practices in various religions professed by the inhabitants of this land whose breach is not regarded as criminal, though it would be regarded as very serious by the respective religious codes. Thus, beef eating by a Hindu is an offence in the eye of the Hindu religious code, but rightly not punishable as a crime under the Indian Penal Code. Is there, then, any reason why the common law of India should punish a breach of the custom of untouchability? If there are many Hindus learning in the Hindu scriptures who find support in them for the present practice of untouchability, there are quite a number of equally learned Hindus holding the opposite view. Though this opinion of the Pundits has already appeared in the press, it is reproduced elsewhere for ready reference. Let it be noted that the signatories are all orthodox Hindus, as much lovers of their faith as are the learned men of the opposite school. On the 25th of January 1933 was held the session of the All-India Sanatan Dharma Sabha, presided over by Pundit Malaviyaji and attended by over one hundred learned men. It passed a resolution to the effect that Harijans were as much entitled to temple entry as the rest of Hindus.
If the bills are not passed, it is obvious that, the central part o the reform will be hung up almost indefinitely. Neutrality in matters of religion, ought not to mean religious stagnation and hindrance to reform.
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.
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