I do notwant to be reborn. But if I have to be reborn, I should be born an untouchable, so that I may share their sorrows, sufferings, and the affronts leveled at them, in order that I may endeavour to free myself and them from that miserable condition. I, therefore, prayed that, if I should be born again, I should do so not as a Brahmin, Kshatriya, Vaishya or Shudra, but as an Atishudra. (YI, 4-5-1921, p144)
I was wedded to the work for the extinction of 'untouchability' long before I was wedded to my wife. There were two occasions in our joint life when there was choice between working for the untouchables and remaining with my wife and I would have preferred the first. But thanks to my good wife, the crisis was averted. In my Ashram, which is my family, I have several untouchables and a sweet but naughty girl living as my own daughter. (YI, 5-11-1931, p341)
Love of the people brought the problem of untouchability early into my life. My mother said. 'You must not touch this boy, he is an untouchable.' 'Why not?' I questioned back, and from that day my revolt began. (H, 24-12-1938, p393)
Swaraj is a meaningless term, if we desire to keep a fifth of India under perpetual subjection, and deliberately deny to them the fruits of national culture. We are seeking the aid of God in this great purifying movement, but we deny to the most deserving among his creatures the rights of humanity. Inhuman ourselves we may not plead before the Throne for deliverance from the inhumanity of others. (YI, 25-5-1921, p165)
It is simple fanatical obstinacy to persist in persecuting man in the sacred name of religion. (YI, 11-3-1926, p95)
For reforms of Hinduism and for its real protection, removal of untouchability is the greatest thing...Removal of untouchability is....a spiritual process. (YI, 6-1-1927, p2)
If untouchability lives, Hinduism must die. (H, 28-9-1947, p349)
I would far rather that Hinduism died than that untouchability lived.
In battling against untouchability and in dedicating myself to that battle, I have no less an ambition than to see a complete regeneration of humanity. It may be a mere dream, as unreal as the silver in the sea-shell. It is not so to me while the dream lasts, and in the words of Romain Rolland, 'Victory lies not in realization of the goal, but in a relentless pursuit after it. (YI, 26-11-1931, p372)
Untouchability and Caste
It is a wrong to destroy caste because of the outcaste, as it would be to destroy a body because of an ugly growth in it or of a crop because of the weeds. The outcasteness, 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 attack on untouchability is thus an attack 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 division 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. (H, 11-2-1933, p3)
Varnashrama Dharma defines man's mission on this earth. He is not born day after day to explore avenues for amassing riches and to explore different means of livelihood; on the contrary, man is born in order that he may utilize every atom of his energy for the purpose of knowing his Maker. It restricts him, therefore, for the purpose of holding body and soul together, to the occupation of his forefathers. That and nothing more or nothing less is Varnashrama Dharma. (YI, 27-10-1927, p357)
I do, however, believe in varna which is based on hereditary occupations. Varnas are four to mark four universal occupations,-imparting knowledge, defending the defenseless, carrying on agriculture and commerce, and performing service through physical labour. These occupations are common to all mankind, but Hinduism, having recognized them as the law of our being, has made use of it in regulating social relations and conduct. Gravitation affects us all, whether one knows its existence or not. But scientists who knew the law have made it yield results that have startled the world. Even so has Hinduism startled the world by its discovery and application of the law of varna. When Hindus were seized with inertia, abuse of varna resulted in innumerable castes, with unnecessary and harmful restrictions as to inter-marriage and inter-dine. These restrictions may be necessary in the interest of chastity and hygiene. But a Brahmana who marries a Shudra girl, or vice versa, commits no offence against the law of varnas. (YI, 4-6-1931, p129)
Today Brahmins and Kshatriyas, Vaishyas and Shudras are mere labels. There is utter confusion of varna as I understand it and I wish that all the Hindus will voluntarily call themselves Shudras. That is the only way to demonstrate the truth of Brahminism and to revive Varnadharma in its true state. (H, 25-3-1933, p3)
I believe that every man is born in the world with certain natural tendencies. Every person is born with certain definit limitations which he cannot overcome. From a careful observation of those limitations the law of varna was deduced. It established certain spheres of actions for certain people with certain tendencies. This avoided all unworthy competition. Whilst recognizing limitations, the law of varna admitted of no distinctions of high and low; on the one hand, it guaranteed to each the fruits of his labours, and one the other, it prevented him from pressing upon his neighbours. This great law has been degraded and fallen into disrepute. But my conviction is that an ideal social order will only be evolved when the implications of this law are fully understood and given effect to. (MR, Oct. 1935, p413)
Inter-marriage and Inter-dining
Though there is in Varnashrama no prohibition against inter-marriage and inter-dining, there can be no compulsion. It must be left to the unfettered choice of the individual as to where he or she will marry or dine. (H, 16-11-1935, p316)
……I consider the four divisions alone to be fundamental, natural and essential. The innumerable sub castes are sometimes a convenience, often a hindrance. The sooner there is fusion the better. (YI, 8-12-1920, p3)
From the economic point of view, its value was once very great. It ensured hereditary skill; it limited competition. It was the best remedy against pauperism. And it had all the advantages of trade guilds. Although it did not foster adventure or invention there, it is not known to have come in the way either...
Historically speaking, caste may regarded as man's experiment or social adjustment in the laboratory of Indian society. If we can prove it to be a success, it can be offered to the world as a leaven and as the best remedy against heartless competition and social disintegration born of avarice and greed. (YI, 5-1-1921, p2)
Caste and Varna
...I have frequently said that I do not believe in caste in the modern sense. It is an excrescence and a handicap on progress. Nor do I believe in inequalities between human beings. We are all absolutely equal. But equality is of souls and not bodies. Hence, it is a mental state. We need to thing of, and to assert, equality because we see great inequalities in the physical world. We have to realize equality in the midst of this apparent external inequality. Assumption of superiority by any person over any other is a sin against God and man. Thus caste, in so far as it 0connots distinctions in status, is an evil. (YI, 4-6-1931, p129)
Caste distinctions have taken such deep root amongst us that they have also infected the Muslims, Christians and followers of other religions in India. It is true that class barriers are also to be found in more or less degree in other parts of the world. This means that it is a distemper common to the human race. It can be eliminated only by the inculcation of religion in its true sense. I have not found sanction for such barriers and distinctions in the scriptures of any religion.
In the eye of religion all men are equal. Learning, intellect or riches do not entitle one to claim superiority over those who are lacking in these. If any person is suffused and sanctified with the purifying essence and discipline of true religion, he regards himself under the obligation to share his advantages with those who have fewer. That being so, in our present fallen state, true religion requires us all to become Atishudras by choice.
We must regard ourselves not as owners, but as trustees of our wealth, and use it for the service of society, taking for ourselves no more than a fair return for service rendered. Under this system there would be none poor, none rich. All religions would be held equal. All quarrels arising out of religion, caste or economic grievance would cease to disturb peace on earth. (Hu, 19-9-1945)