Friday, 25 December 2009

Bhagat Singh On Dalit Question

Bhagat Singh On Dalit Question

By Ashok Yadav

23 December, 2009
Countercurrents.org

Bhagat Singh finds a place not only among India’s but world’s greatest revolutionaries. His life, work, struggle and the way he kissed and embraced death bring him in league of world’s great revolutionaries such as Socrates, Bruno, Joan of Arc, Che Guevara etc. His martyrdom will continue to inspire many generations of revolutionaries to sacrifice their lives in defence of truth, justice and freedom. He was a rare thinker. The mastery he could acquire in the art and science of revolution even at a tender age of twenty three when he died is very rare. We still feel the loss that our country suffered on his untimely death. It was not for nothing that the British imperialists hanged him and the future rulers of India preferred to remain silent on his death sentence.

We are well aware of Bhagat Singh’s thoughts on topics such as socialism, revolution, India’s independence, working class movements, religion, god etc. His life and death centred around these concerns. We are generally not aware of his take on caste system as he has not written much on this. It may be due to the fact that he was a Sikh where caste based differentiation and discrimination is not as acute as among the Hindus.

Yet his article ‘Achoot Samasya’ (The Untouchability Problem) is very important because we get glimpses of his revolutionary thoughts on this basic problem of Indian society. Now when in the post-mandal phase caste and dalit questions have acquired paramount importance in socio-political discourse it has become relevant to understand his thoughts on this question.

Bhagat Singh wrote this article in the month of June, 1928 as the volume of his collected works indicates. Baba Saheb Bhim Rao Ambedkar had already made history by burning ‘Manusmriti’ with his followers on December 25, 1927. On March 20, 1927 Baha Saheb with his followers had touched water of Mahad pond which was hitherto not accessible to the achoots (untouchables). Baba Saheb with his followers had been demanding right of separate electorates from the British government. The year also witnessed the publication of Katherine Mayo’s ‘Mother India’ and furore over the content of the book. Mahatma Gandhi dubbed the book as a gutter inspector’s report. The evils of Indian particularly Hindu society were most nakedly, mercilessly and authentically exposed in the book. The moral hypocrisy, insincerity and hollowness of the elites of Hindu society on the question of eradicating social evils were brought forth before the world. In his article ‘Achoot Samasya’ Bhagat Singh has quoted a speech of Noor Mohammad, a legislature in the then Bombay council, which also finds a place in ‘Mother India’. Not only this Bhagat Singh also quotes Mayo: ‘Those who would be free must themselves strike the blow’. Thus three major events of 1927 viz. Mahad Satyagrah, burning of Manusmriti and publication of ‘Mother India’ had brought the social question onto the surface of the national movement with a vengeance.

In a speech in Bombay council in 1926 Noor Mohammad had demolished the Congress demand for political rights from the British government. He famously spoke, “If the Hindu society refuses to allow other human beings, fellow creatures so that to attend public schools and if...the president of local boards representing so many lakhs of people in this house refuses to allow his fellows and brothers the elementary human rights of having water to drink, what right have they to ask for more rights from the bureaucracy? Before we accuse people coming from other lands, we should see how we ourselves behave towards our own people.....How can we ask for greater political rights when we ourselves deny elementary rights of human beings.” Bhagat Singh quotes Noor Mohammad in original English and then translates it in vernacular. He is not content with just quoting Noor Mohammad. He whole heartedly supports the stand of Noor Mohammad, “What he says is fully justified, but as he is a Muslim, he will be accused of pitching for conversion of untouchable Hindus in Islam.” He then supports religious conversion, “If you treat him worse than animals, they will convert to other religions, where they will get more human rights and will be treated like human beings. Then your lament that the Muslim and the Christian are harming Hindu fold will be futile.” In all these quotes Bhagat Singh’s thoughts are strikingly similar to those of Dr Ambedkar. Yet one thing is remarkable that by 1928 when Bhagat Singh penned this article Dr Ambedkar had not yet declared his intention to leave Hindu fold and to embrace other religion. The thoughts of Bhagat Singh on religious conversions have become even more relevant particularly in the backdrop of the then Prime Minister Atal Behari Vajpayee’s advocacy of national debate on religious conversion after gruesome killings of Graham Staines and his two children. Till now they have been challenged by Dr Ambedkar’s thoughts. Bhagat Singh’s thoughts too are confronting them.

Bhagat Singh recognised that the caste system basically promotes contemptuous feelings for labour and, therefore, has blocked India’s rise. He writes in most simple words, “.....Disrespect for even urgent types of work grew among the people. We scorn the Julahas. Even weavers are treated as untouchables. This has retarded our development.” Obviously Bhagat Singh links development to the social justice unlike the today’s model of development where economic development has been completely delinked from social justice.

Bhagat Singh supported the untouchables’ (‘dalits’ in today’s parlance) demands for separate electorate system. On this point also he is standing in league with Dr Ambedkar. On March 23, 1931 Bhagat Singh was hanged along with his two comrades. Had he been alive he would have supported Dr Ambedkar in his battle with Mahatma Gandhi over separate electorate system in 1932. He is unmistakable on this count, “We do understand that their organising themselves separately and, being equivalent to the Muslim in population, demanding equivalent rights, are welcome indications. Either do away with caste based discriminations or bestow separate rights to them. Councils and assemblies must strive to give them equal rights to avail facilities of schools and colleges, wells and roads. It should not be lip service but they themselves should lead them to public facilities. They should ensure admission of their children in schools. But the moot question is, in an assembly where in the name of religion people raise hue and cry over a legislative bill to curb child marriage, how can they dare to embrace the untouchables. It is, therefore, necessary that they should have their own representatives so that they are able to secure more rights for themselves.” It is noteworthy that Dr Amedkar had crystallised the demand for separate electorate for dalits only by first round table conference in 1930. But other dalit protagonists had been demanding separate electorate for themselves. By supporting separate electorate for dalits Bhagat Singh stands in opposition to the social imperialists and wins everlasting love, respect and confidence of the dalits. Gandhiji too opposed practices of untouchability prevalent in the society but he was dead against bestowing rights of separate electorate system to the dalits. By supporting dalits’ demand for rights of separate electorate system he proved that he was their true friend. As Kanshiram has contended in his famous polemic ‘The Age of Stooges’, the Poona Pact that denied rights of separate electorate system to the dalits became the chief tool to prevent the emergence of independent leadership from among the dalits. To repeal Poona Pact and win right of separate electorate system for themselves is still occupying a place of prominence in the Dalit agenda and therefore Bhagat Singh is still relevant for Dalit politics.

The militant Bhagat Singh suddenly turns bitter in his article and says, “Laton Ke Bhoot Baton Se Nahi Bhagte” i.e. “Those fit to be thrashed cannot be dismissed by words.” He goes on,” Unite, be self dependent and then challenge the whole of society. Then you will see no one will dare to deny you your rights. Don’t allow others to deceive you. Don’t expect anything from others.” But before this he arouses pride in dalits , “ The so called untouchables, the true servicemen and brothers of the people, rise. Know your history. None but you were the muscle of the army of Guru Govind Singh. It was on your strength that Shivaji could do what he did and for which Shivaji is still alive in history. Your sacrifices have been inscribed in golden letters.” Then he quotes Mayo, “Those who would be free must themselves strike the blow.”

In this article Bhagat Singh puts forward an important formulation which still holds great importance for dalit politics. He warns dalits against bureaucracy, “Don’t get trapped by bureaucracy. They are not willing to reach you help. Rather they are in look out how to make you pawns of their designs. This capitalistic bureaucracy is the real cause of your poverty and slavery. Never make an alliance with it. Beware of their machinations. Then everything will be set aright..” This is very important as Bhagat Singh does not blame directly the British regime for their miseries. Instead he takes an indirect route to blame capitalistic bureaucracy. He does not even name it “British bureaucracy.” So far as Bhagat Singh desists from directly blaming the British regime he is in conformity with Dr Ambedkar who too did not blame the Britishers directly for the ills of the dalit. However if we watch the scenario of dalit politics today the words of Bhagat Singh appear prophetic. The biggest faultline of dalit politics today is that it is heavily dependent on bureaucracy in two ways. First, it takes guidance from dalit bureaucracy so far as fixing the agenda of dalit politics is concerned. Second, dalit politics when it comes in power like Mayawati has done in UP again depends entirely on bureaucracy for preparation as well as for implementation of government welfare measures. All talks are centred on how to increase dalit participation in state apparatuses. Dalit as well as other political parties professing their agenda of social justice are in the habit of talking about that when they come in power they are helpless in reaching government welfare measures to the targeted population because of low representation of SC/ST/OBC in bureaucracy. They are unable to understand that so far as Brahminic system continues there will perhaps not come the day when bureaucracy will have sufficient SC/ST/OBC representation. It is the bureaucracy that supports Brahminism and SC/ST/OBC bureaucrats are compelled to make compromises in order to survive in the Brahminic bureaucracy. No system has ever been changed by people who became part and parcel of that system. Despite sixty years of SC/ST and fifteen years of OBC reservation in central services their percentage has remained abysmally low in elite services of IAS, IPS, IRS etc. The Hindustan Times, dated December 21, 2009 carries a news item based on figures provided by Minister of State for Personnel that states that of 88 Secretary level officers in Government of India there is no dalit, of 66 Additional Secretaries only one is dalit, of 249 Joint Secretaries only 13 are dalits and of 471 directors only 31 are dalits. So it is essential that besides doing everything to widen the scope of reservation so as to increase SC/ST/OBC representation in bureaucracy our attention should also move towards how to restructure the administrative system so as to decentralise and democratise it. Though SC/ST/OBC participation in bureaucracy has not reached to the desired level, we have seen substantial increase in dalit bahujan legislators and people’s representatives in parliament, state assemblies and local government bodies. In a true and effective democratic set up, elected representatives are everywhere entrusted and delegated the powers of executives to oversee and supervise the implementation of governmental projects as well as maintenance of law and order. In our country in order to vest power in the Brahminic bureaucracy the MLAs and MPs have been reduced to mere ceremonial figures having no authority in his or her constituency. An MLA or MP is a helpless onlooker of excesses of a police and administrative officer in his or her constituency. All powers are concentrated in DMs, SPs and then in the Chief Minister of the province. It is not without reason that it is commonly commented that the administrative system of the country is run by DM (District Magistrate), CM (Chief Minister) and PM (Prime Minister). Such centralised administrative system can never provide relief, welfare and succour to the poor and hapless citizens of the country of whom the overwhelming majority are dalit bahujans. So the best course of action for the sake of democracy and dalit bahujan empowerment at grass root level will be to take away to the maximum possible extent the administrative powers from bureaucracy and devolve them to the elected people’s representatives. In such a backdrop the observation and warning of Bhagat Singh to the dalits to beware of capitalistic bureaucracy assumes significance. Unfortunately, the dalit discourse spends all its energy in targeting Hindu religion to such an extent that other pressing issues remain neglected. Capitalistic bureaucracy is one such issue that has seldom been taken up by dalit intellectuals in their discourse. State question has an important place in strategy and tactics of any democratic movement.

By the end of the article Bhagat Singh provides another important formulation. He writes, “You are the real proletariat...get organised.” This is a great lesson to the Indian left who has never taken into account the social question in determining the class who would provide vanguard sections of revolution. The dalits are economically and socially the most oppressed sections of Indian society. Hence Bhagat Singh takes the position that they are the real proletariats.

In Indian society the location of a person in the caste system determines his consciousness. Capitalism in India is not more than one hundred fifty or two hundreds old but caste system dates back to ancient times. So the social-political consciousness arising out of hundreds of years old caste system is deeply ingrained in our psyche. Improvement in economic conditions of life may dampen revolutionary fervour of an upper caste proletariat but may fuel social consciousness of a dalit proletariat. Improved economic conditions of life may provide him the leisure in life giving him the opportunity and occasion to study the history of oppression, subjugation and discrimination faced by his ancestors. So the economic criteria alone cannot help a theorist of social revolution to determine which class is the real proletariat in the concrete social conditions of Indian society. By taking into account the social as well as economic conditions of life Bhagat Singh reaches at the conclusion that the dalits are the real proletariat of this land.

Bhagat Singh concludes the article, “Bring revolution through social movements and then be prepared for political and economic revolutions.” This is yet another important formulation of Bhagat Singh. Right from Jotiba Phule to Dr Ambedkar all have stressed upon the importance of social revolution in bringing about the final revolutions in political and economic sectors. Bhagat Singh who otherwise devoted major part of his short life for socialism and national liberation did not digress much from India’s great social revolutionaries in prescribing the trajectory of revolution. Bhagat Singh had started off his revolutionary life by making national liberation from subjugation of British rule the sole preoccupation. In a very short span of time he had realised that the ground for political-economic revolution in India cannot be prepared unless social revolution is effected. This was a great and stirring journey of Bhagat Singh in the realm of philosophy.

(Note: All the quotations of Bhagat Singh from the article have been translated in English by this writer from the Hindi version. The article in question has been taken from Bhagat Singh’s collected works published by Rajkamal Prakashan)

Thursday, 24 December 2009

Why Go For Conversion?

Why Go For Conversion?
By Dr. B.R. Ambedkar

In 1935 at Nasik district, Maharashtra , Dr.Babasaheb Ambedkar had declared his firm resolve to change his religion. He had declared that he was born as a Hindu but will not die as Hindu. About a year later, a massive Mahar conference was held on May 30 and 31, 1936, in Mumbai, to access the impact of that declaration on Mahar masses. In his address to the conference, Dr.Ambedkar expressed his views on conversion in an elaborate, well- prepared and written speech in Marathi. Here is an English translation of that speech by Mr.Vasant Moon, OSD to the committee of Govt. of Maharashtra for publication of Writings & speeches of Dr.B.R.Ambedkar

Class Struggle
There are two aspects of conversion; social as well as religious; material as well as spiritual. Whatever may be the aspect, or line of thinking, it is necessary to understand the beginning, the nature of Untouchability and how it is practiced. Without this understanding, you will not be able to realize the real meaning underlying my declaration of conversion. In order to have a clear understanding of untouchability and its practice in real life, I want you to recall the stories of the atrocities perpetrated against you. But very few of you might have realized as to why all this happens! What is at the root cause of their tyranny? To me it is very necessary, that we understand it.
This is not a feud between rival men. The problem of untouchability is a matter of class struggle. It is the struggle between caste Hindus and the Untouchables. That is not a matter of doing injustice against one man. This is a matter of injustice being done by one class against another. This "class struggle" has a relation with the social status. This struggle indicates, how one class should keep its relation with another class. This struggle starts as soon as you start claiming equal treatment with others...

Conversion not for slaves
The reason for their anger is very simple. Your behaving on par with them insults them. The untouchability is not a short or temporary feature; it is a permanent one .To put it straight, it can be said that the struggle between the Hindus and the Untouchables is a permanent phenomena. It is eternal, because the religion which has placed you at the lowest level of the society is itself eternal, according to the belief of the Hindu caste people. No change, according to time and circumstances is possible. You are at the lowest rung of the ladder today. You shall remain lowest forever. This means the struggle between Hindus and Untouchables shall continue forever. How will you survive through this struggle is the main question. And unless you think over it, there is no way out. Those who desire to live in obedience to the dictates of the Hindus, those who wish to remain their slaves, they do not need to think over this problem. But those who wish to live a life of self-respect, and equality, will have to think over this. How should we survive through this struggle? For me, it is not difficult to answer this question. Those who have assembled here will have to agree that in any struggle one who holds strength becomes the victor. One, who has no strength, need not expect success. This has been proved by experience, and I do not need to cite illustration to prove it.

Three types of Strength
The question that follows, which you must now consider, is whether you have enough strength to survive through this struggle? Three types of strength are known to man: (i) Manpower, (ii) Finance and (iii) Mental Strength. Which of these, you think that you possess? So far as manpower is concerned, it is clear, that you are in a minority. In Mumbai Presidency, the untouchables are only one-eighth of the total population. That too unorganized. The castes within themselves do not allow them to organize. They are not even compact. They are scattered through the villages. Under these circumstances, this small population is of no use as a fighting force to the untouchables at their critical moments. Financial strength is also just the same. It is an undisputed fact that you at least have a little bit of manpower, but finances you have none. You have no trade, no business, no service, no land. The piece of bread thrown out by the higher castes, are your means of livelihood. You have no food, no clothes. What financial strength can you have? You have no capacity to get redress from the law courts. Thousands of untouchables tolerate insult, tyranny and oppression at the hands of Hindus without a sigh of complaint, because they have no capacity to bear the expenses of the courts. As regards mental strength, the condition is still worst. The tolerance of insults and tyranny without grudge and complaint has killed the sense of retort and revolt. Confidence, vigour and ambition have been completely vanished from you. All of you have been become helpless, unenergetic and pale. Everywhere, there is an atmosphere of defeatism and pessimism. Even the slight idea, that you can do something does not enter your mind.
Muslim Example
If, whatever I have described above is correct then you will have to agree with the conclusion that follows. The conclusion is, if you depend only upon your own strength, you will never be able to face the tyranny of the Hindus. I have no doubt that you are oppressed because you have no strength. It is not that you alone are in minority. The Muslims are equally small in number. Like Mahar- Mangs, they too have few houses in the village. But no one dares to trouble the Muslims while you are always a victim of tyranny. Why is this so? Though there may be two houses of Muslims in the village, nobody dares to harm them, while the whole village practices tyranny against you though you have ten houses. Why does this happen? This is a very pertinent question and you will have to find out a suitable answer to this. In my opinion, there is only one answer to this question. The Hindus realize that the strength of the whole of the Muslim population in India stands behind those two houses of Muslims living in a village and, therefore, they do not dare to touch them. Those two houses also enjoy free and fearless life because they are aware that if any Hindu commits aggression against them, the whole Muslim community from Punjab to Madras will rush to their protection at any cost. On the other hand, the Hindus are sure that none will come to your rescue, nobody will help you, no financial help will reach you. Tahsildar and police belong to caste Hindus and in case of disputes between Hindus and Untouchables, they are more faithful to their caste than to their duty. The Hindus practice injustice and tyranny against you only because you are helpless.

Outside Support
From the above discussion, two facts are very clear. Firstly, you can not face tyranny without strength. And secondly, you do not possess enough strength to face the tyranny. With these two conclusions, a third one automatically follows. That is, the strength required to face this tyranny needs to be secured from outside. How are you to gain this strength is really an important question? And you will have to think over this with an unbiased mind.
From this, you will realize one thing, that unless you establish close relations with some other society, unless you join some other religion, you cannot get the strength from outside. It clearly means, you must leave your present religion and assimilate yourselves with some other society. Without that, you cannot gain the strength of that society. So long as you do not have strength, you and your future generations will have to lead your lives in the same pitiable condition.

Spiritual Aspect of Conversion
Uptil now, we have discussed why conversion is necessary for material gains. Now, I propose to put forth my thoughts as to why conversion is as much necessary for spiritual wellbeing. What is Religion? Why is it necessary? ... 'That which govern people is religion'. That is the true definition of Religion. There is no place for an individual in Hindu society. The Hindu religion is constituted on a class-concept. Hindu religion does not teach how an individual should behave with another individual. A religion, which does not recognize the individual, is not personally acceptable to me.
Three factors are required for the uplift of an individual. They are: Sympathy, Equality and Liberty . Can you say by experience that any of these factors exist for you in Hinduism?
No Equality in Hinduism
Such a living example of inequality is not to be found anywhere in the world. Not at anytime in the history of mankind can we find such inequality, which is more intense than untouchability. .. I think, you have been thrust into this condition because you have continued to be Hindus. Those of you who have become Muslims, are treated by the Hindus neither as Untouchables nor as unequals. The same can be said of those who have become Christians.. .
That God is all pervading is a principle of science and not of religion, because religion has a direct relation with the behaviour of man. Hindus can be ranked among those cruel people whose utterances and acts are two poles apart. They have this Ram on their tongues and a knife under their armpits. They speak like saints but act like butchers...
Thus we are not low in the eyes of the Hindus alone, but we are the lowest in the whole of India , because of the treatment given to us by the Hindus.

If you have to get rid of this same shameful condition, if you have to cleanse this filth and make use of this precious life; there is only one way and that is to throw off the shackles of Hindu religion and the Hindu society in which you are bound.

The taste of a thing can be changed. But the poison cannot be made amrit. To talk of annihilating castes is like talking of changing the poison into amrit. In short, so long as we remain in a religion, which teaches a man to treat another man like a leper, the sense of discrimination on account of caste, which is deeply rooted in our minds, can not go. For annihilating caste and untouchables, change of religion is the only antidote.
Untouchables are not Hindus
What is there in conversion, which can be called novel? Really speaking what sort of social relations have you with the caste Hindus at present? You are as separate from the Hindus as Muslims and Christians are. So is their relation with you. Your society and that of the Hindus are two distinct groups. By conversion, nobody can say or feel that one society has been split up. You will remain as separate from the Hindus as you are today. Nothing new will happen on account of this conversion. If this is true, then why should people be afraid of conversion? At least, I do not find any reason for such a fear...
Revolution - Not Reform
Changing a religion is like changing a name. Change of religion followed by the change of name will be more beneficial to you. To call oneself a Muslim, a Christian, a Buddhist or a Sikh is not merely a change of religion but also a change of name.. Since the beginning of this movement of conversion, various people have raised various objections to it. Let us now examine the truth, if any, in such objections.. .
A congenital idiot alone will say that one has to adhere to one's religion because it is that of our ancestors. No sane man will accept such a proposition. Those who advocate such an argument, seem not to have read the history at all. The ancient Aryan religion was called Vedic religion. It has three distinct characteristic (features). Beef-eating, drinking and merry-making was part of the religion of the day. Thousands of people followed it in India and even now some people dream of going back to it. If the ancient religion alone is to be adhered to why did the people of India leave Hinduism and accept Buddhism? Why did they divorce themselves from the Vedic religion?... Thus this Hindu religion is not the religion of our ancestors, but it was a slavery forced upon them...
To reform the Hindu society is neither our aim nor our field of action. Our aim is to gain freedom. We have nothing to do with anything else.
If we can gain freedom by conversion, why should we shoulder the responsibility of reforming the Hindu religion? And why should we sacrifice our strength and property for that? None should misunderstand the object of our movement as being Hindu social reform. The object of our movement is to achieve social freedom for the untouchables. It is equally true that this freedom cannot be secured without conversion.
Caste can't be destroyed
I do accept that the untouchables need equality as well. And to secure equality is also one of our objectives. But nobody can say that this equality can be achieved only by remaining as Hindu and not otherwise. There are two ways of achieving equality. One, by remaining in the Hindu fold and another by leaving it by conversion. If equality is to be achieved by remaining in the Hindu fold, mere removal of the sense of being a touchable or an untouchable will not serve the purpose. Equality can be achieved only when inter-caste dinners and marriages take place. This means that the Chaturvarnya must be abolished and the Brahminic religion must be uprooted. Is it possible? And if not, will it be wise to expect equality of treatment by remaining in the Hindu religion? And can you be successful in your efforts to bring equality? Of course not. The path of conversion is far simpler than this. The Hindu society does not give equality of treatment, but the same is easily achieved by conversion. If this is true, then why should you not adopt this simple path of conversion?
Conversion is a simplest path
According to me, this conversion of religion will bring happiness to both the Untouchables as well as the Hindus. So long as you remain Hindus, you will have to struggle for social intercourse, for food and water, and for inter-caste marriages. And so long as this quarrel continues, relations between you and the Hindus will be of perpetual enemies. By conversion, the roots of all the quarrels will vanish... thus by conversion, if equality of treatment can be achieved and the affinity between the Hindus and the Untouchables can be brought about then why should the Untouchables not adopt the simple and happy path of securing equality? Looking at this problem through this angle, it will be seen that this path of conversion is the only right path of freedom, which ultimately leads to equality. It is neither cowardice nor escapism.

Sanctified Racism
Although the castes exist in Muslims and the Christians alike, it will be meanness to liken it to that of the Hindus. There is a great distinction between the caste-system of the Hindus and that of the Muslims and Christians. Firstly, it must be noted that though the castes exist amongst the Christians and the Muslims, it is not the chief characteristic of their body social.
There is one more difference between the caste system of the Hindus and that of the Muslims and Christians. The caste system in the Hindus has the foundation of religion. The castes in other religions have no sanction in their religion ...Hindus cannot destroy their castes without destroying their religion. Muslims and Christians need not destroy their religions for eradication of their castes. Rather their religion will support such movements to a great extent.

Conversion alone liberates us
I am simply surprised by the question, which some Hindus ask us as to what can be achieved by conversion alone? Most of the present day Sikhs, Muslims and Christians were formerly Hindus, majority of them being from the Shudras and Untouchables. Do these critics mean to say that those, who left the Hindu fold and embraced Sikhism or Christianity, have made no progress at all? And if this is not true, and if it is admitted that the conversion has brought a distinct improvement in their condition, then to say that the untouchables will not be benefited by conversion, carries no meaning...
After giving deep thought to the problem, everybody will have to admit that conversion is necessary to the Untouchables as self-government is to India . The ultimate object of both is the same. There is not the slightest difference in their ultimate goal. This ultimate aim is to attain freedom. And if the freedom is necessary for the life of mankind, conversion of Untouchables which brings them complete freedom cannot be called worthless by any stretch of imagination. ..

Economic Progress or Social Changes?
I think it necessary here to discuss the question as to what should be initiated first, whether economic progress or conversion? I do not agree with the view that economic progress should precede...
Untouchability is a permanent handicap on your path of progress. And unless you remove it, your path cannot be safe. Without conversion, this hurdle cannot be removed...
So, if you sincerely desire that your qualifications should be valued, your education should be of some use to you, you must throw away the shackles of untouchability, which means that you must change your religion...
However, for those who need this Mahar Watan, I can assure them that their Mahar Watan will not be jeopardized by their conversion. In this regard, the Act of 1850 can be referred. Under the provisions of this Act, no rights of person or his successors with respect to his property are affected by virtue of his conversion.. .
Poona Pact
A second doubt is about political rights. Some people express fear as to what will happen to our political safeguards if we convert...
But I feel, it is not proper to depend solely on political rights. These political safeguards are not granted on the condition that they shall be ever lasting. They are bound to cease sometime. According to the communal Award of the British Government, our political safeguards were limited for 20 years. Although no such limitation has been fixed by the Poona Pact, nobody can say that they are everlasting. Those, who depend upon the political safeguards, must think as to what will happen after these safeguards are withdrawn on the day on which our rights cease to exist. We will have to depend on our social strength. I have already told you that this social strength is wanting in us. So also I have proved in the beginning that this strength cannot be achieved without conversion.. .
Political Rights
Under these circumstances, one must think of what is permanently beneficial.

In my opinion, conversion is the only way to eternal bliss. Nobody should hesitate even if the political rights are required to be sacrificed for this purpose. Conversion brings no harm to the political safeguards. I do not understand why the political safeguards should at all be jeopardized by conversion. Wherever you may go, your political rights and safeguards will accompany you. I have no doubt about it.
If you become Muslims, you will get the political rights as Muslims. If you become Christians, you will get the political rights as Christians, if you become Sikhs, you will have your political rights as Sikhs. In short, our political rights will accompany us.
So nobody should be afraid of it. On the other hand, if we remain Hindus and do not convert, will our rights be safe? You must think carefully on this. Suppose the Hindus pass a law whereby the untouchability is prohibited and its practice is made punishable, then they may ask you, 'We have abolished untouchability by law and you are no longer untouchables. ..
Looking through this perspective, conversion becomes a path for strengthening the political safeguards rather than becoming a hindrance. If you remain Hindus, you are sure to lose your political safeguards. If you want to save them, leave this religion. The political safeguards will be permanent only by conversion.

The Hindu religion does not appeal to my conscience. It does not appeal to my self-respect. However, your conversion will be for material as well as for spiritual gains. Some persons mock and laugh at the idea of conversion for material gains. I do not feel hesitant in calling such persons as stupid.
Conversion brings Happiness
I tell you all very specifically, religion is for man and not man for religion. To get human treatment, convert yourselves.
CONVERT -For getting organized.
CONVERT -For becoming strong.
CONVERT -For securing equality.
CONVERT -For getting liberty.
CONVERT -For that your domestic life may be happy.
I consider him as leader who without fear or favour tells the people what is good and what is bad for them. It is my duty to tell you, what is good for you, even if you don't like it, I must do my duty. And now I have done it.

It is now for you to decide and discharge your responsibility.
Courtesy: Countercurrents. org