On Gandhi and Jinnah

16 07 2007

I can give only my impressions of them, for what they are worth. The first thing that strikes me is that it would be difficult to find two persons who would rival them for their colossal egotism, to whom personal ascendancy is everything and the cause of the country a mere counter on the table. They have made Indian politics a matter of personal feud. Consequences have no terror for them ; indeed they do not occur to them until they happen. When they do happen they either forget the cause, or if they remember it, they overlook it with a complacency which saves them from any remorse. They choose to stand on a pedestal of splendid isolation. They wall themselves off from their equals. They prefer to open themselves to their inferiors. They are very unhappy at and impatient of criticism, but are very happy to be fawned upon by flunkeys. Both have developed a wonderful stagecraft and arrange things in such a way that they are always in the limelight wherever they go. Each of course claims to be supreme. If supremacy was their only claim, it would be a small wonder. In addition to supremacy each claims infallibility for himself. Pius IX during whose sacred regime as Pope the issue of infallibility was raging said— ” Before I was Pope I believed in Papal infallibility, now I feel it.” This is exactly the attitude of the two leaders whom Providence—may I say in his unguarded moments—has appointed to lead us.

SECTION VIII, Ranade, Gandhi and Jinnah. Vol-I, Dr. Babasaheb Ambedkar Writing and Speeches

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12 08 2007
'Citizen' of India

And few quotes of Gandhi.

Mahatma Gandhi, a racist

– extracted from various sources

If the Shudras (low castes) leave their ancestral profession and take up
others, ambition will rouse in them and their peace of mind will be
spoiled. Even their family peace will be disturbed. (Hind Swaraj).

I believe in Varnashrama (caste system) which is the law of life. The law
of Varna (color and / or caste) is nothing but the law of conservation of
energy. Why should my son not be scavenger if I am one? (Harijan,
3-6-1947).

He (Shudra, low caste) may not be called a Brahmin (uppermost caste),
though he (Shudra) may have all the qualities of a Brahmin in this birth.
And it is a good thing for him (Shudra) not to arrogate a Varna (caste) to
which he is not born. It is a sign of true humility. (Young India,
11-24-1927).

According to Hindu belief, he who practices a profession which does not
belong to him by birth, does violence to himself and becomes a degraded
being by not living up to the Varna (caste) of his birth. (Young India,
11-14-1927).

As years go by, the conviction is daily growing upon me that Varna (caste)
is the law of man’s being, and therefore, caste is necessary for
Christians and Muslims as it has been necessary for Hinduism, and has been
its saving grace. (Speech at Trivandrum, (Collection of Speeches),
Ramanath Suman (1932)).

I would resist with my life the separation of “Untouchables” from the
caste Hindus. The problems of the “Untouchable” community is of
comparatively little importance. (London Round Table Conference 1931.)

I call myself a Snatana man, one who firmly believes in the caste system.
(Dharma Manthan, p 4).

I believe in caste division determined by birth and the very root of caste
division lies in birth. (Varna Vyavastha, p 76-77).

The four castes and the four stages of life are things to be attained by
birth alone. (Dharma Manthan, p 5).

Caste means the predetermination of a man’s profession. Caste implies that
a man must practice only the profession of his ancestors for his
livelihood. (Varna Vyavstha, p 28, 56, 68).

Shudra only serves the higher castes as a matter of religious duty and who
will never own any property. The gods will shower down flowers on him.
(Varna Vyavastha, p 15).

I have noticed that the very basis of our thought have been severely
shaken by Western civilization which is the creation of the Satan. (Dharma
Manthan, p 65).

How is it possible that the Antyaja (outcastes) should have the right to
enter all the existing temples? As long as the law of caste and karma has
the chief place in the Hindu religion, to say that every Hindu can enter
every temple is a thing that is not possible today. (Gandhi Sikshan, Vol.
11, p 132).

There are I am sorry to say, many Hindu temples in our midst in this
country, which are no better than brothels. The caste system can’t be
said to be bad because it does not allow inter-dining and inter-marriages
in different castes. (Gandhi by Shiru, p129).

The caste system, in my opinion, has a scientific basis. Reason does not
revolt against it. It has disadvantages. Caste creates a social and moral
restraint – I can find no reason for their abolition. To abolish caste is
to demolish Hinduism. There is nothing to fight against the Varnasharma
(caste system). I don’t believe the caste system to be an odious and
vicious dogma. It has its limitations and defects, but there is nothing
sinful about it. (Harijan, 1933).

You can also spread this word. Let world knows if we apply his thoughts in American context , Gandhi can be termed as racist.

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