384 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
Equality of social status. All that it can do is to recognise them as nationals and not aliens, if I may use these terms which have become so familiar in politics. But that cannot mean that they would thereby reach a position where they would be free and equal without being above or below any one else, for the simple reason that the Hindu religion does not recognise the principle of equality of social status; on the other hand fosters inequality by insisting upon grading people as Brahmins, Kashatriyas, Vaishyas and Shudras which now stand towards one another in an ascending scale of hatred and descending scale of contempt. If the Hindu religion is to be a religion of social equality then an amendment of its code to provide temple entry is not enough. What is required is to purge it of the doctrine of Chaturvarna. That is the root cause of all inequality and also the parent of the caste system and untouchability which are merely forms of inequality. Unless it is done not only will the Depressed Classes reject temple entry, they will also reject the Hindu faith. Chaturvarna and the caste system are incompitable with the self respect of the Depressed Classes. So long it continues to be the cardinal doctrine, the Depressed Classes must continue to be looked upon as low. For the Depressed Classes to say that they are Hindus is to admit their inferiority of status by their own mouth. They can call themselves as Hindus only when the theory of Chaturvarna and caste system is abandoned and expunged from the Shastras. Do the Mahatma and the Hindu reformers accept this as their goal and will they show the courage to work for it ? I shall look forward to their pronouncements on this issue as I have stated it with great concern. But whether Mahatma Gandhi and the Hindus are prepared for this or not, let it be known once for all that nothing short of this will satisfy the Depressed Classes and make them accept temple entry. To accept temple entry and be content with it, is to temporize with evil and barter away the sacredness of human personality that dwells in them.
There is however one argument which Mahatma Gandhi and the reforming Hindus may advance against the position I have taken. They may say, “acceptance by the Depressed Classes of Temple entry now, will not prevent them from agitating hereafter for the abolition of Chaturvarna and caste”. If that is their goal, I like to meet this argument right at this stage with a view to clinch the issue and clear the road for future developments. My reply is that it is true that my right to agitate for the abolition of Chaturvarna and caste system will not be lost, if I accept Temple Entry now. But the question is on what side will Mahatma Gandhi be at the time when