Temple entry wont make equals

15 03 2008

N.B :- This is the content of the letter written by Dr. Ambedkar to Mr. Bhaurao Gaikwad on 3rd March 1934, regarding the KalaRam Temple Entry Satyagraha-which stated on 2nd March 1930 , but whose preparation was underway for months. It started “with” the leadership of Dr. Ambedkar. His inaugural speech remained consistent with the conviction in which the Satyagraha was withdrawn. It was stopped immediately after the reciept the the said letter.

….. It is very kind of you to have asked me my views on the propriety of the Depressed Classes launching upon a Satyagraha at the Kala Ram Temple in Nasik on the coming Ram Navami Day. I have no position in saying that such a move would be quite uncalled for and should not merely be suspended but stopped altogether. This may appear strange and surprising coming as it does from one who was the author of the Satyagraha. But I am afraid to declare this change of front. I didn’t launch the temple entry movement because I wanted the Depressed Classes to become worshipers of idols which they were prevented from worshiping or because I believed temple entry would make them equal members in and an integral part of the Hindu Society. So far as this aspect of the case is concerned I would advise the Depressed Classes to insist upon a complete overhauling of Hindu Society and Hindu theology before they consent to become an integral part of Hindu Society. I started temple entry Satyagraha only because I felt that was the best way of energizing th Depressed Classes and making them conscious of their position. As I believe I have achieved that purpose I have no more use for temple entry. I want the Depressed Classes to concentrate their energy and resource on politics and education and I hope that they will realise the importance of both.

SECTION- IV Kalaram Temple entry Satryagraha, Nasik and Temple entry movement, Volume-XVII. Dr. Babasaheb Ambedkar Writing and Speeches

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Pre-indipendence Politics

16 07 2007

The questions which President Roosevelt propounded for American Public to consider will arise here, if they have not already arisen : Who shall rule—wealth or man ? Which shall lead, money or intellect ? Who shall fill public stations, educated and patriotic free men or the feudal serfs of corporate Capital ? For the present, Indian politics, at any rate the Hindu part of it, instead of being spiritualised has become grossly commercialised, so much so that it has become a byword for corruption. Many men of culture are refusing to concern themselves in this cesspool. Politics has become a kind of sewage system intolerably unsavoury and unsanitary. To become a politician is like going to work in the drain.

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





How to Protect Fundamental Rights

16 07 2007

The idea of making a gift of fundamental rights to every individual is no doubt very laudable. The question is how to make them effective ? ‘The prevalent. view is that once rights are enacted in a law then they are safeguarded. This again is an unwarranted assumption. As experience proves, rights are protected not by law but by the social and moral conscience of society. If social conscience is such that it is prepared to recognizes the rights which law chooses to enact rights will be safe and secure. But if the fundamental rights are opposed by the community, no Law no Parliament, no judiciary can guarantee them in the real sense of the word. What is the use of the fundamental rights to the Negroes in America., to the. Jews in Germany and to the Untouchables in India.? As Burke said, there is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience—to use the language of Coleridge—that calm incorruptible legislator of the soul without whom ail other powers would ” meet in mere oppugnancy— is the only safeguard of all rights fundamental or non-fundamental”

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





The Social Reformer

16 07 2007

Who has greater courage—the social reformer who challenges society and invites upon himself excommunication or the political prisoner who challenges Government and incurs sentence of a few months or a few years imprisonment ?

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





If Liberty is the Ideal….

16 07 2007

Religion, social status and property are all sources of power and authority, which one man has, to control the liberty of another. One is predominant at one stage; the other is predominant at another stage. That is the only difference. If liberty is the ideal, if liberty means the destruction of the dominion which one man holds over another then obviously it cannot be insisted upon that economic reform must be the one kind of reform worthy of pursuit. If the source of power and dominion is at any given time or in any given society social and religious then social reform and religious reform must be accepted as the necessary sort of reform.

N.B :- This is said in through discussion, if economic reform could be brought upon without social reform in India, as socialists’ economic interpretation of history contented.

SECTION III Annihilation of Caste. Vol-I, Dr. Babasaheb Ambedkar Writing and Speeches





Disgusted with Hinduism ! why ?

14 07 2007

I like to assure the Mahatma that it is not the mere failure of the Hindus and Hinduism which has produced in me the feelings of disgust and contempt with which I am charged. I realize that the world is a very imperfect world and any one who wants to live in it must bear with its imperfections. But while I am. prepared to bear with the imperfections and shortcomings of the society in which I may be destined to labour, I feel I should not consent to live in a society which cherishes wrong ideals or a society which having right ideals will not consent to bring its social life in conformity with those ideals. If I am disgusted with Hindus and Hinduism it is because I am convinced that they cherish wrong ideals and live a wrong social life. My quarrel with Hindus and Hinduism is not over the imperfections of their social conduct. It is much more fundamental. It is over their ideals.

Appendix II A REPLY TO THE MAHATMA BY DR. B. R. AMBEDKAR. Annihilation of Caste. Vol-I, Dr. Ambedkar Writing and Speeches.





Individual and Society

13 07 2007

It is true that man cannot get on with his fellows. But it is also true that he cannot do without them. He would like to have the society of his fellows on his terms. If be cannot get it on his terms then he will be ready to have it on any terms even amounting to complete surrender. This is because he cannot do without society. A caste is ever ready to take advantage of the helplessness of a man and insist upon complete conformity to its code in letter and in spirit. A caste can easily organize itself into a conspiracy to make the life of a reformer a hell and if a conspiracy is a crime I do not understand why such a nefarious act as an attempt to excommunicate a person for daring to act contrary to the rules of caste should not be made an offense punishable in law.

N.B:- Suggested to read along with this, is “Reform and Individual” which is discussed along with this quotation and deals with the same subject.

SECTION XII Annihilation of Caste. Vol-I, Dr. Babasaheb Ambedkar Writing and Speeches