AMBEDKAR’S VIEWS ON

DEMOCRACY
INTRODUCTION

Dr. B.R. Ambedkar, the chief architect of the Indian Constitution, was a political leader, social
reformer, scholar, and thinker whose ideas have inspired generations. Known as a savior of the
oppressed, his efforts to uplift marginalized communities were immense. However, his
contributions extended beyond social reform. Ambedkar played a pivotal role in framing India's
constitutional framework, advocating for a holistic view of democracy that encompassed social,
economic, and political dimensions. He emphasized that democracy was not new to India and
highlighted the importance of social equality, believing that political democracy could not thrive
in a society plagued by inequality and social disparity.

DEMOCRACY

Democracy, though widely recognized, is a complex concept.The term "democracy" comes from
the Greek words demos (people) and kratos (power or rule), meaning "rule of the people." It
traditionally refers to a system where citizens participate directly or indirectly in governance,
often through elected representatives. However, this definition is limited to political democracy.
True democracy is a broader phenomenon encompassing not only political but also social and
economic dimensions, where sovereignty genuinely rests with the people.

DR. AMBEDKAR’S PERSPECTIVE ON DEMOCRACY

Democracy is not a form of government, but a form of social organisation.

A Broader Vision of Democracy

SOCIAL AND ECONOMIC DEMOCRACY
Ambedkar's idea of democracy is much more than just a scheme of government. He
emphasises the need for bringing about an all-round democracy. A scheme of
government does not exist in vacuum; it operates within the society. Its usefulness
depends upon its relationship with the other spheres of society. Elections, parties
and parliaments are, after all, formal institutions of democracy. They cannot be
effective in an undemocratic atmosphere.

Political democracy means the principle of 'one man one vote' which indicates
political equality. But if oppression and injustice exist, the spirit of political
democracy would be missing. Democratic government, therefore, should be an
extension of a democratic society. In Indian society, for instance, so long as caste
barriers and caste-based inequalities exist, real democracy cannot operate. In this
sense, democracy means a spirit of fraternity and equality and not merely a
political arrangement. Success of democracy in India can be ensured only by
establishing a truly democratic society. Along with the social foundations of
democracy, Ambedkar takes into consideration the economic aspects also.

Economic Democracy

1. Economic Justice:
Ambedkar was acutely aware that political democracy without economic
democracy would be incomplete. He believed in bridging the gap between the
rich and the poor through state intervention and social welfare policies. He
warned that growing economic inequality would undermine democracy and
lead to class conflict.
2. State Intervention:
Ambedkar was not a proponent of laissez-faire capitalism. He supported the
idea of the state playing an active role in regulating the economy to prevent
exploitation and ensure the equitable distribution of wealth. His advocacy for
land reforms, labor rights, and social welfare was aimed at creating a more
just economic order where everyone had the means to lead a dignified life.

Democracy in Ancient Indian Polity

Dr. B.R. Ambedkar highlighted that the concept of democracy was not foreign to India. He
referenced the governance system of the Buddhist Sanghas, which operated on democratic
principles similar to those of modern parliamentary systems. These Sanghas practiced the
secret ballot system, ensuring that decisions were made without coercion or external influence.
Furthermore, no discussion could occur without a formal motion, reflecting structured, rule-
based governance. Ambedkar asserted that intellectual freedom flourished in ancient India,
surpassing even that of many Western civilizations.

Democracy as Equality and Fraternity

Ambedkar believed that democracy is fundamentally about equality. He criticized the Western
model of parliamentary democracy for prioritizing liberty over equality, which, in his view, led to
inequality becoming entrenched. He argued that liberty without equality was hollow and that
democracy must balance the two. Central to his vision was the concept of fraternity, which he
referred to using the term Maitree, borrowed from Buddhist teachings. Fraternity, or a sense of
shared brotherhood, was essential to ensuring that liberty did not undermine equality. According
to Ambedkar, fraternity served as the glue that held the principles of liberty and equality
together, making democracy robust and meaningful.

Democracy and Caste-Based Discrimination

Ambedkar saw caste-based discrimination as a significant threat to democracy in India. He
argued that caste was anti-national and anti-social because it created divisions and jealousy
among different groups, undermining the unity of the nation. He believed that true democracy
could not exist in a society where caste-based hierarchies dictated people’s social and
economic opportunities. He emphasized that political democracy would fail if social
democracy—based on equality and fraternity—was not established. Ambedkar dedicated much
of his life to fighting against caste-based discrimination, advocating for the rights of the
oppressed and ensuring they had access to education, employment, and equal opportunities.

5. Democracy as a Mode of Associated Living

Ambedkar asserted that democracy is not merely a form of government but a way of life. He
described it as “a mode of associated living,” emphasizing the importance of social relationships
based on mutual respect and cooperation. Democracy, in his view, was more than just elections
or political institutions; it was a philosophy of life that required individuals to live harmoniously
with one another. He believed that the roots of democracy lay in the social fabric, where people
shared a sense of belonging and worked together for the common good.He was against
coercive centralised institu-tional authority that Hobbesian Philosophy maintains. Associated life
is a consensual expression of shared experience, aspirations and values. If a small section of
the society is allowed to manipulate the cultured symbols of the society that process becomes
undemocratic and destructive.

ESSENTIAL CONDITIONS FOR SUCCESSFUL WORKING DEMOCRACY

Babasaheb explicitly stated the conditions which are very much necessary for the successful
working of a democracy. They can be stated in brief as under:

1. Equality- For the success of democracy the first and foremost essential element is equality.
He states that there must not be glaring inequalities in the society. He was of the opinion that
equality should prevail in the Indian society and there should be no discrimination under the
pretext of caste, culture, religion and norms in the society. There should not be an ‘oppressed
class’. This concept of equality before the law and the equal protection of the laws finds a
mention in Article 14 of our Constitution. The basic and fundamental conception of equality is
respect for human personality.The entire Indian society was divided in caste system which was
based on negation of human values. He vehemently opposed the caste system and fought
against the practice of untouchability. He explained the evil effects of caste system as follows,
“Caste has killed public spirit. Caste has destroyed the sense of public charity. Caste has made
public opinion impossible.” Thus, according to him casteism was at the root of undemocratic
system and it posed a hurdle in the success of democracy. He said that where equality is
denied everything else may be taken to be denied.

2. Existence of an opposition- - The second important condition for the effective functioning of
democracy is the existence of a strong opposition to the ruling majority. He laid emphasis on a
strong opposition and not one which is meek and submissive. An opposition should have the
ability of raising its voice against the unjustified policies of the ruling majority. He opined that
there should be a political majority and a political minority rather than a communal majority and
a communal minority. In a monarchical form of government, there was no veto power in the
hands of people but in democracy there is veto power in hands of people. To avoid dictatorship,
it is necessary in a democracy to have two party system, one the ruling and other, the
opposition, to have a counter check on ruling party.

3. Equality in law and administration – In ancient India, people were treated according to their
castes, even the profession which they could carry on was also determined on the basis of the
caste in which they took birth. There was no uniform civil code in law in Vedic culture. He
vehemently opposed this caste system. There must be not only equality before law, but there
must be equality of treatment in administration. The personnel in administration need to be most
sincere and efficient. The officers in the higher echelons should not interfere whenever
necessary action is taken by the administration against any culprit. The members of the ruling
party should not interfere if any action is taken against any offender, even when the offender is
related to a high functionary of the State. In other words, the personnel in administration should
be permanent, incorrupt and efficient so that everybody can get true justice.

4. Constitutional morality – In Babasaheb’s words, “A Constitution which contains legal

provisions, is only skeleton. The flesh of the skeleton is to be found in what we call constitutional
morality.” Constitution is important for success of democracy but more important was
constitutional morality in polity and society. Constitutional morality means adherence to the
core principles of constitutional democracy. Each and every rule of public life cannot be
provided in the Constitution. The Constitution, however provide a mere skeleton or some basic
principles and not every details. The details in the legal skeleton could be filled in by healthy
principles or conventions which are always based on justice and which evolve in the course of
history. This concept of constitutional morality is oft cited in judgments of the Supreme Court
and it as relevant today. We being a country governed by the rule of law, every law and every
executive action needs to conform with our ‘supreme text’, societal morality cannot guide the
actions of the state. It is the constitutional morality which guides the State as well as the courts

. 5. No tyranny of the majority – In a democracy, it is not expected from the majority to impose
its tyranny over the minority. There will always be a majority and a minority but there should not
be a tussle between them and this is a prerequisite for healthy functioning of democracy. The
obligation is on the majority party that they should try to see that such an atmosphere which
propagates an unconstitutional spirit should not develop in the Parliament and even outside the
Parliament.

6. Moral order of the society – Democracy requires the existence of a moral order in the society.
Politics should not be devoid of ethics. Moreover, ethics are important in every sphere of life as
well as in every profession. If every person gets ethically right then it can lead to elimination of
all forms of discrimination.
 7. Public conscience - According to him public conscience means “conscience which becomes
agitated at every wrong, no matter who is the sufferer, and it means that everybody whether he
suffers that particular wrong or not, is prepared to join him in order to get him relieved.” It is the
obligation of the privileged to come to the aid of the underprivileged and help them wage a fight
against the oppressive practices.

CONCLUSION
.Dr. Bhimrao Ambedkar was a strong supporter of democracy, because in this system of
governance, the rights and freedoms of citizens are given priority.He had full faith in the two-
party system and neutral bureaucracy.He was a strong supporter of universal suffrage and
independence of the judiciary.Dr. Ambedkar's entire life was devoted to the upliftment and
improvement of the lower classes.Dr. Bhimrao Ambedkar wanted to establish such a state in
which all citizens should contribute to the progress of the country according to their ability so
that the country can be taken to a new peak of progress.