Gandhi’s approach to social reforms was deeply rooted in his ethical philosophy of truth (satya), non-violence (ahimsa), and the moral regeneration of society. Unlike reformers who relied primarily on legislation or institutional coercion, Gandhi viewed social reform as an inward moral process that must be sustained by individual conscience and collective self-purification. His engagement with issues such as untouchability, the caste system, and the dignity of womanhood was therefore both radical and conservative: radical in its moral challenge to entrenched hierarchies, yet conservative in its reliance on traditional frameworks and gradual transformation. In his struggle against untouchability, Gandhi adopted a clear and uncompromising moral position. He regarded untouchability as a “sin against God and humanity” and a blot on Hinduism that had no sanction in true religion. His campaign for the upliftment of those historically oppressed, whom he called Harijans or “children of God,” went beyond rhetoric and entered the realm of everyday practice. Gandhi lived with Harijans in his ashrams, encouraged inter-dining, promoted temple entry, and mobilised public opinion through journals, tours, and fasts. From a human rights perspective, his efforts affirmed the inherent dignity and equality of every individual, challenging the social exclusion that denied Dalits access to basic civil, social, and religious rights. However, Gandhi’s approach to untouchability has also attracted significant criticism. While he opposed the practice vehemently, he did not initially reject the caste system as a whole. He distinguished between untouchability, which he condemned, and varna, which