Gandhi: A Mahatma for Whom?
How Gandhi obstructed the progress of the Marginalised
Gandhi is undeniably a prominent figure in pre and post-independence India, with honorifics like “Mahatma” (Great soul/Brahmin sage) and “Father of the Nation”. Hence, it is important to critically examine his casteist views and his significant role in obstructing efforts for an equal, anti-caste society.
Gandhian politics sought to pacify the oppressed rather than empower them, embedding a mindset of subjugation in the Indian psyche. This model of performative activism, which is still often done by those who claim to represent Dalits and Adivasis without truly standing with them, continues to be glorified and rewarded.
The reverence for Gandhi, who actively manipulated and hindered progress for Dalits and other marginalized communities, raises the question—Mahatma for whom?
Gandhi’s Contradicting Views On Caste
Gandhi believed the Varna system was based on scientific principles and that, under the guise of religion, it was modified into a caste system. Depending on the language of the newspapers he wrote in, he held contradictory positions on caste.
In the Gujarati journal ‘Nava-Jivan’ in 1921-22, he wrote —
“A community, which can create the caste system, must be said to possess unique powers of organization...
Caste can perform judicial functions by electing persons to act as judges to decide disputes among members of the same caste.
I believe that inter-dining or intermarriage is not necessary for promoting national unity…”
Whereas in English publications such as ‘Harijan’, he posed as this progressive man against the orthodoxy of caste and untouchability. Babasaheb explained that since the Western world could only read the English papers, Gandhi would prop himself up with the democratic ideals that the West believed in. Otherwise, according to Gandhi, destroying caste due to untouchability is as unreasonable as destroying a body because of a blemish or a crop because of weeds.
Gandhi Rebranding Untouchables as Harijans
Gandhi advocated for the Untouchables to be called ‘Harijans’, meaning ‘children of god’, which is ironic given that Dalits were forbidden from entering temples of any god. The term ‘Harijan’ was coined by Narsimha Mehta, a medieval Gujarati saint poet from the Bhakti movement. According to Dr. Ambedkar, saints (like Narsimha Mehta) never campaigned against caste and untouchability. The saints of the Bhakti sect “were not concerned with the struggle between man and man. They were concerned with the relation between man and God”.
Gandhi started an organization called ‘Harijan Sevak Sangh’ in 1932 and a weekly newspaper also known as ‘Harijan’ in 1933. This weekly paper became the mouthpiece for airing his grievances against the separate electorate and opposing the anti-caste politics of Babasaheb.
He believed that only he could truly represent and speak for the needs of the Untouchables and Dalits because he had lived with them, “sharing their joys and sorrows”. This dangerous Gandhian philosophy has prevented the rightful representation of the historically marginalized.
Gandhi’s Poona Pact Manipulation
Gandhi’s most insidious act was when he staged a “fast-unto-death” to oppose Dr. Ambedkar’s recommendations for separate electorates for the depressed classes in the Indian parliament. Because of the pressure to save Gandhi’s life, frantic negotiations led to the Poona Pact, which replaced separate electorates with reserved seats. Though Babasaheb Ambedkar reluctantly signed the pact, he did so under immense coercion and later criticized Gandhi’s hypocrisy, stating he was fundamentally opposed to Dalit equality. Ambedkar foresaw the dire consequences of Gandhi’s actions, expressing this in a 6-page letter-
“Whether he knows it or not, the Mahatma’s act will result in nothing but terrorism by his followers against the depressed classes all over the country””
The Poona Pact is one of the single most critical moments in Indian history that held back the progress of marginalized communities, and it happened because of Gandhi’s manipulation.
Gandhi’s Anti-Anti-Caste Legacy
Gandhi paraded as a savior for the Untouchables while supporting the caste system. His efforts were limited to performative politics, such as denouncing clothes and trying to pass off Dalits as Hindus by calling them ‘Harijan’.
Gandhi tried to create a Hindu majority by including Dalits, who were not considered part of the Varna system, in the Hindu fold. This political maneuver to oppose separate electorates for Dalits which resulted in the Poona Pact, was the real reason for his campaign against untouchability, instead of trying to achieve equality as a true ‘Mahatma’ like Babasaheb Ambedkar did by advocating for the annihilation of caste.
Was Gandhi a ‘Mahatma’?
Dr. B.R. Ambedkar who always championed Dalit empowerment was vilified, while Gandhi was elevated to ‘Mahatma’ status. Ambedkar in ‘What Congress and Gandhi have done to the Untouchables’ exposed Gandhi’s hypocrisy towards Dalits. He believed the Untouchables did not regard Gandhi as earnest in eradicating untouchability. Babasaheb said in a 1955 interview that Gandhi didn’t truly deserve the title of ‘Mahatma’.
Sources:
Dr. B.R. Ambedkar, Dr. Babasaheb Ambedkar: Writings and Speeches, edited by V. Moon, Vol. 9, Bombay, 1991, pp. 275–76.Bhartiya, S, Dalit And Minority Empowerment, 2008, p. 230.Statement by Dr. Ambedkar on Gandhi’s Fast, 19 September 1932.Dr. Ambedkar’s BBC interview, 1955 from the archives.Can Dalits Ever Love Gandhi, Not After Reading This.Dr. B.R. Ambedkar, Dr. Babasaheb Ambedkar Writings and Speeches, Vol. 9, What Congress and Gandhi have done to the Untouchables.
