86 "Presenting" the Past
of the amenities. These institutions built for the benefit of the untouchables
would actually be for the general public, but the untouchables would have
the first claim upon them.^47 He dreamed that under swaraj, "there will be
no such divisions as Dharalas, Patidars and others but all alike will be
Indians. Despite 30 crores of names, they will all be one."^48 His "triple
programme" contained Hindu-Muslim unity, swadeshi, and "the curse of
untouchability." Gandhi declared unequivocally that "even if all the Hin-
dus of India were to be ranged against me in declaring that untouchability,
as we know it today, has the sanction of the Shastras or the smritis, I will
then declare that these Shastras and these smritis are false."^49
The key to swaraj or Ramarajya was not in the cities but in the villages,
and so he settled in a village "to live amongst them and show them how to
live."^50 He was sure that there could not be any Ramarajya "in the present
state of iniquitous inequalities in which a few roll in riches and the masses
do not get even enough to eat."^51 He wanted to revive the Ramarajya that
existed in the olden days, when "there was no such thing as grinding pov-
erty." There was no such distinction as high or low because everyone in
the country had peace and plenty.^52 Gandhi said, "The Ramarajya of my
dream ensures the rights alike of prince and pauper."^53 He warned the
people that whatever religion they belonged to, their prayers would not
be heard by God if they had no love for the poor. Such a love could be
given the best expression by wearing khadi.^54
Although Gandhi admitted that he had not come across many instances
of the rich acting as protectors of the poor, he was convinced that "all own-
ers are not heartless." There were exceptions, and when they were mul-
tiplied, it became the general rule. To make the possible real, satyagraha
was an important tool. It helped for people's education and awakening,
and self-purification of the ruling class. Having attained strength through
the force of satyagraha, people could successfully withstand any force, for-
eign or native. It could check the poison of a bitter struggle between the
ruler and the subjects, or between the rich and the poor.^55 Swaraj had to be
achieved by the means of truth and nonviolence so that these would follow
as natural consequence when the people get the powers. As Gandhi put it:
Ramarajya cannot be the result of truth and non-violence followed as a mere tem-
porary expedient or policy. Ramarajya can only come out of truth and non-violence
pursued as a creed. Could a son ever fulfil his filial duties as a policy? Policy is
essentially a temporary expedient which one might alter as circumstances altered.
It is easy enough to follow truth and non-violence so long as no sacrifice or suffer-
ing is involved, but he who adheres to them in all circumstances even at the cost
of life follows them as a creed.^56Gandhi called Ramarajya "the Kingdom of Righteousness."^57 His prac-
tical wisdom made him declare that "Ramarajya is certainly an imaginary