The following has just been received from Dr. Ambedkar:-
"At the end of our conversation on Saturday last you asked me to send a message for insertion in the first issue of your new weekly 'Harijan'. I feel I cannot give a message. For I believe it will be a most unwarranted presumption on my part to suppose that I have sufficient worth in the eyes of the Hindus which would make them treat any message from me with respect. I can only speak as man to man. As such it may be desirable that the Hindus should know my views on the momentous issue of Hindu social organization with which you have chosen to occupy yourself. I am, therefore, sending you the accompanying statement for publication in your 'Harijan'."
"The Out-caste is a bye-product of the Caste-system. There will be out-castes as long as there are castes. Nothing can emancipate the Out-caste except the destruction of the Caste-system. Nothing can help to save Hindus and ensure their survival in the coming struggle except the purging of the Hindu Faith of this odious and vicious dogma."
Dr. Ambedkar is bitter. He has every reason to feel so. He has received a liberal education. He has more than the talents of the average educated Indian. Outside India he is received with honour and affection, but, in India, among Hindus, at every step he is reminded that he is one of the out-castes of Hindu society. It is nothing to his shame, for, he has done no wrong to Hindu Society. His exterior is as clean as that of the cleanest and the proudest Brahmin. Of his interior, the world knows as little as of that of any of us. In spite of all this, he "believes that it will be a most unwarranted presumption on his part to suppose that he has sufficient worth in the eyes of the Hindus which would make them treat any message from him with respect. This is the caste Hindus' shame, not his, but I would like him to feel that there are today thousands of caste Hindus who would listen to his message with the same respect and consideration that they would give to that of any other leader and that in their estimation there is no person high and no person low. I would like him, too, to know that 'Harijan' is not my weekly. So far as the proprietary rights are concerned, it belongs to the Servants of Untouchables Society and, therefore, I would like him to feel that it is as much his as of any other Hindu. As to the burden of his message, the opinion he holds about the caste system is shared by many educated Hindus. I have not, however, been able to share that opinion. I do not believe the caste system, even as distinguished from Varnashram, to be an 'odious and vicious dogma'. It has its limitations and its defects, but there is nothing sinful about it, as there is about untouchability, and, if it is a bye-product of the caste system it is only in the same sense that an ugly growth is of a body, or weeds of a crop. It is as wrong to destroy caste because of the out-caste, as it would be to destroy a body because of an ugly growth in it, or of a crop because of the weeds. The outcaste-ness, in the sense we understand it, has, therefore, to be destroyed altogether. It is an excess to be removed, if the whole system is not to perish. Untouchability is the product, therefore, not of the caste system, but of the distinction of high and low that has crept into Hinduism and is corroding it. The attach on untouchability is thus an attach upon this high-and-low-ness. The moment untouchability goes, the caste system itself will be purified, that is to say, according to my dream, it will resolve itself into the true Varnadharma, the four divisions of society, each complementary of the other and none inferior or superior to any other, each as necessary for the whole body of Hinduism as any other. How it can be and what that Varnashram is, it is not necessary to examine here. But, such being my faith, I have always respectfully differed from those distinguished countrymen, Dr. Ambedkar among them, who have held that untouchability will not go without the destruction of Varnashramdharma. They have made no distinction between caste and Varna. But that is another story. At the present moment, it is the untouchable, the outcaste, with whom all Hindu reformers, whether they believe in Varnashram or not, have agreed to deal. The opposition to untouchability is common to both. Therefore, the present joint fight is restricted to the removal of untouchability, and I would invite Dr. Ambedkar and those who think with him to throw themselves, heart and soul, into the campaign against the monster of untouchability. It is highly likely that at the end of it we shall all find that there is nothing to fight against in Varnashram. If, however, Varnashram even then looks an ugly thing, the whole of Hindu Society will fight it. For this campaign against untouchability is not one of compulsion, but of conversion. At the end of the chapter, I hope that we shall all find ourselves in the same camp. Should it prove otherwise, it will be time enough to consider how and by whom Varnashram is to be fought.