B.R. Ambedkar: Yeola Declaration on Caste and Conversion

January 1, 1926

Chapter 1: Away From the Hindus

[…] The point to which it is necessary to draw particular attention and to which the foregoing discussion lends full support is that it is an error to look upon religion as a matter which is individual, private and personal. Indeed as will be seen from what follows, religion becomes a source of positive mischief if not danger when it remains individual, private and personal. Equally mistaken is the view that religion is the flowering of special religious instinct inherent in the nature of the individual. The correct view is that religion like language is social for the reason that either is essential for social life and the individual has to have it because without it he cannot participate in the life of the society.

[…] The opponents of conversion are determined not to be satisfied even if the logic of conversion was irrefutable. They will insist upon asking further questions. There is one question which they are always eager to ask largely because they think it is formidable and unanswerable; what will the Untouchables gain materially by changing their faith? The question is not at all formidable. It is simple to answer.

It is not the intention of the Untouchables to make conversion an opportunity for economic gain. The Untouchables it is true will not gain wealth by conversion. This is however no loss because while they remain as Hindus they are doomed to be poor. Politically the Untouchables will lose the political rights that are given to the Untouchables. This is, however, no real loss. Because they will be entitled to the benefit of the political rights reserved for the community which they would join through conversion. Politically there is neither gain nor loss. Socially, the Untouchables will gain absolutely and immensely because by conversion the Untouchables will be members of a community whose religion has universalized and equalized all values of life. Such a blessing is unthinkable for them while they are in the Hindu fold.

Chapter 2: Caste and Conversion

[…] The Hindus feel that they must save their people from being lost to them and their culture. Herein lies the origin of the Shudhi Movement or the movement to reclaim people to the Hindu faith. Some people of the orthodox type are opposed to this movement on the ground that Hindu religion was never a proselytising religion and that Hindu must be so by birth. There is something to be said in favour of this view.

[…] Is there any place in the Hindu society for a convert to the Hindu faith? Now the organisation of the Hindu society is characterized by the existence of castes. Each caste is endogamous and lives by antagony. In other words it only allows individuals born in it to its membership and does not allow any one from outside being brought into it. The Hindu Society being a federation of castes and each caste being self-enclosed there is no place for the convert for no caste will admit him. The answer to the question why the Hindu Religion ceased to be a missionary religion is to be found in the fact that it developed the caste system. Caste is incompatible with conversion. So long as mass conversion was possible, the Hindu Society could convert for the converts were large enough to form a new caste which could provide the elements of a social life from among themselves. But when mass conversions were no more and only individual converts could be had, the Hindu Religion had necessarily to cease to be missionary for its social organisation could make no room for the incoming convert.

I have not propounded this question as to why the Hindu Religion ceased to be missionary simply to find an opportunity for obtaining credit for originality of thought by offering a novel explanation. I have propounded the question and given an answer to it because I feel that both have a very important bearing upon the Shudhi movement.

[...] If the Hindu society desires to survive it must think not of adding to its numbers but increasing its solidarity and that means the abolition of caste.

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