Ashburton Guardian MAGNA EST VERITAS ET PRÆVALEBIT THURSDAY, OCTOBER 27, 1932. GANDHI’S ATTITUDE.

Ashburton Guardian, Volume 53, Issue 14, 27 October 1932, Page 4

Ashburton Guardian MAGNA EST VERITAS ET PRÆVALEBIT THURSDAY, OCTOBER 27, 1932. GANDHI’S ATTITUDE.

Benares, which is regarded as the religious capital of Hinduism, and is a great centre of orthodox pilgrimages, has revolted against Gandhi’s dictum regarding the admission of untouchables” into the temples, and the priests and community leaders have petitioned the Viceroy seeking protection against religious interference under Queen Victoria’s proclamation of 1858. A movement is already in train to endeavour to persuade Gandhi to consent to the restoration of the restrictions imposed by the caste system, but it is not expected that he will agree. Gandhi cannot be understood without remembrance of his habitually religious point of view. In this, although a Hindu of high caste and strict tenets, he is not exclusive. To toil for humanity as well as his country is his declared passion. ‘‘ln the language of the Gita, I want to live at peace with both friend and ( foe,” he once said. ‘‘Though, therefore, a Mussulman or a Christian or a Hindu may despise me and hate me, I want to love him and serve him even as I would love my wife or son, though they hate me. So my patriotism is for me a stage in my journey to the land of eternal freedom and peace. Thus it will be seen that for me there are no politics devoid of religion. Politics bereft of religion are a deathtrap, because they kill the soul.” This creed tinged Gandhi’s letters to the British Prime Minister protesting against the proposed legislation. In the present instance he claims that a wrong against religion is contemplated in the proposal of separate electorates for the depressed classes. .To the British mind, his objection must seem fantastic. What is intended is an aid to these unfortunate classes by giving them direct representation. Gandhi’s objection is that, by the granting of this privilege to Hindu ‘‘untouchables, a blow is struck at Hindu unity. He is not disposed to look at the matter as it really is a constitutional safeguard for these despised people, a. merely political arrangement protecting them from domination by those of higher caste. He is unmoved by the reminder that the arrangement, designed to confer this special franchise on them for twenty years, still leaves them free to vote as part of an undivided Hindu community. He will not accept this as porviding for a continuance of Hindu communal unity, but fastens on the additional vote in separate electorates as an affront and menace to Hinduism. It has been suggested that Gandhi s objection is based on the fear that the creation of separate electorates would so foster a sense of privileged status among the Hindu “untouchables” that his lifelong championship of them would no longer be appreciated. This view may. do him an injustice.