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UNIT 1 Approach TO Different Aspects

Political science (University of Delhi)

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Ambedkar: Approach to Polity,

Introducing
History, Economy, Society and Religion
-Alisha Dhingra*

CHAPTER CONTENTS
1. Introduction
2. Polity
2Politics as an instrument of social justice '

2:2. Protest Movement.

2.3. Redefining Nation
2.4. RevolutionaryPotential of Democracy
2.5. Good government
2.6. Negotiatingwith British government
2.7. Assertion of Separate identity of untouchable community
2.8 Primacy of Politics
2.9. Educate, Agitate and Organize
2.10.Disillusionment
with politics
3. History.
3.1.Stagistconceptionof History
3.2.Religion and ideas as determinants of History
3.3. Pluralistic" conception
3.4. RegardingIndian History
3.5. Origin of Untouchability
4. Economy
4.1. Linking caste and class
4.2. Three stages of Ambedkar's economic thinking
5. Religion
5.1.Distinctionbetween Rules and Principles
5.2. Critiqueof Hinduismand Appreciationof Buddhism
6. Society
6.1. Obstacles to Social Reform
6.2. Caste system as a "division of labourers
6.3. Ideal Society

SeniorResearch Fellow, Departmentof

110007 Political Science
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Understanding Ambe dkar

12

6.4. Critique of 'Chaturvarna'

6.5. Replying to Gandhi's eritique
Distinction between culture and society
6.6 untouchables and tribals
6.7Difference in position of
and Ambedkar
7. Comparison of Phule
8. Conclusion
9. Summary
10. Questions for discussion
11. References

1. INTRODUCTION
constitution and as
Ambedkar in the making of Indian
The contribution of Dr. B.R. Ambedkar
the untouchable community has been widely acknowledged.
a leader of
Ambedkar's writingsand speeches
was not just an activist a\prolific
but writer.
and society.This chapter discusses
reflect the interlinkages between polity,economy
and religion. The first,section
Ambedkar's views on polity, history, economy, society
'sefforts for mobilization of untouchables and his
on polity analyses.Ambedkar
disillusionment
of politics. This section ends with appraisalbf his
emphasisbnprimacy The second section explores Ambedkar's
With poitics towards the end of his life.
his
was primarily motivated by
views on history. Ambedkar 's| foray into history
traces the changes
of untouchabiity. The third section
quest to understand the origin
of his life. While pursuing his
in Ambedkar's economic thinking in different periods
he influenced by liberal economics; and after returning.to India and
research, was
and later on
came under the spell of Marxism
leading the protest movement, he
moved towards Buddhist economics. The
fourth section traces Ambedkar's
culminated
with Hindu religion and call for its reform which in the end
engagement
Ambedkar's critique of
in his conversion to Buddhism. The fifth. section deals with
based on Liberty
society based on Chaturvarna and his expositionof ideal society views of
Equality and Fraternity|In the last section, similarities between the

JotiraoPhuleand Ambedkar are drawn.

in terms of
Eleanor Zellio has analysed the contribution of Dr. B.R. Ambedkar
mid-twenties
three key roles played by him. Firstly he was leadcrof hiscaste since
uil his death. Secondly,since early 1930s, he dealt with the Britishas a spokesperson
of the Untouchable community. Thirdly, as a national states1nan, he played a Key
role infraning the ndian constitution andas, member of the government he worked
on the pro5lens of law and labour.

in
E. Zelliot,(1996) 'From Untouchable to Dalit: Essays on the AmbedkarMovement',
The Leoderchip of Baba'saheb Ambedkar,
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Introducing Ambedkar: Approach tò Polity, History, Economy, Society and Religion 1.3

Gail Omvedtanalyses Ambedkar's vision and his struggle in terms of intersection

betiween the old and the new. The 'old' refer_ to the society based" on inequality
and exploitation. The 'new' refers tolusheringof a new order through the adoption
of the Indian Constitution. Ambedkar's rejection of the old order can be 'seen in the
protest movement led by him; and his quest for new order can be reflected in his
role in the drafting of the Indian constitution ensuring equality before the Jaw and
safeguards for the untouchable community.
In a talk on All India Radio in 1954, Ambedkar outlined his life philosophy as
affimationof liberty, equalityand fraternityandrejectionof Hindu philosophybased
onErigunatheory. He pointed that his affirmation of liberty, equality and fraternity
was not derived from the French Reyolution but from Buddhism. Hc said that the
validity of law. should depend on its role in preserving freedom and equality, but
since one could not be certain about this, he preferred to give the highest place to
the value of fraternity. Fle point d out that his philosophy cannot be regarded as a
philosophy of comfortably situated person; rather it was a philosophy of 1evolution
that could revolutionize Hindu Society.
Gore points out that though Ambedkartraced his philosophy to Buddhism; it was
anthe1equally înfluenced by democratic|liberalismlemphasizing both individual freedom
and social. equality. He believed in pluralisand was against communist notior of
hod

singleparty democracy. Even the religion he chose, i.e. Buddhism, emphasises on

individual's rationality."
ore
M1
2 POLITYY
ww

Inorder to understand Ambedkar's political vision, it is limperative o study his

negotiations with the British goveroment and his lassertionbf separiale idenity of
untouchables. It is important to understand how Atmbedkar'semphusis on pr inmacy
ofpolitics lent way to his disillusionment of politics towards the end of his lite.

2.1 Politics as an Instrument of Social Justice

Unlike other social reformers, Ambedkar laid emphasis on the role of politics to

establishsocial justice. This was due to the context whichhe occupied. When
Ambedkarenteredthe Indian political scenein 1916,the British government had
alreadybegun thinking to hand over lirmitedpowerto Indians. And in this context

GOmvedt, Liberty Equaliry and Communitry:DrAimbedkar'sVision uf Nen Socia?

Order, Available at http://www.ambedkar.org/research/LibertyEquality. htuD, accessed
on 19.03.2016.
3
M.S. Gore, (1993) 7he Social Context of an ldeology: Ambedkar's Political and Social
Thought.Delhi: Sage Publications, 20
fbid., 208
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Understanding Ambeuk

the
Dower was important To 11pio
that share in Dolitical he relalneu
u
mbedkar argued a
but
chose to enter politics
eh he national politics.
Ondition of untouchables.Thou of the mainstream
of untouchables by staving out
Committee that
eparae 1dentity to the Southborough
memorandum
Ambedkar presented a electorates, rig the
for franchise for the untouchables, separate
puttorth demand criteria In 1928, in his deposition
to

tocontest elections relaxation of eligibility

by electorate
Commission there slighteoncession in his demand of separate
Smon was
franchise is
Oy cmphasizing that there is no need of separate electorate if adult
res ervatibn in education, employment
Tanted. But he put forth other demands like
nd scholarships for untouchablestudents While he served as a member ofhim the
Iceroy's Executive Council,|confidential memorandum was submitted by
for an
hereby he repeatedthese demands,adding the demand for the reservation
untouchablecandidate in the Viceroy's Council: The significancethatAmbeaKar
attributed to a share in political power isresonantin all his public speeches between
924 and 1950. In his speech in 1924, he argued that in order to remove social
iustice, untouchables necd to employ the force of politics. He also pointed out that
I: order to participatein
politics; the first requirement was to organize. He also
argued that untouchables can play a decisivepoliticalrole in the context of Hindu-
Muslim differences. In one of his speeches in
1933, he argued that untouchables
now have the opportunity to bring out a
change and improvementin their living
conditions. The path for such improvementis through
laws. By politicalaction, untouchables could
politicalaction and appropriate
urge government to provide their basic
needs of food, clothing, shelter and education. He
utouchables shouldresorto political action to emphasized of prayers, that instead
advance their cause of
The essentialconflictis not betweenthe liberation.
Britishand India; but rather between the
2dvanced classes and the backward classes.
He als gave a call to untouchablesto.
organize themselveswithoutrelying on a person
outside their class
2.2 Protest Movement

Gore points out that it was the Mahad

Conference
which undouhtaal..
establishedAmbedkar tothe
tront-rank OI untouchable
leaders. ily
this conference was a march to a
public tank The outcome ef
in the itehsil
Amhedkar and other volunteers dranK a nandrui of water. Astown of Mahoa
mImOur Spread that after sOon as the incidar
poluling the tank
The outcome of the rumour was they are going to Veereshwor ncideent
that a
Hindu youth gathered with stones and sticks and beat up large crowd of caste
the
this incident, Ambedkarin the next issue of
ste
Mooknavak gathering.Reactir
cting to
pollution in Hinduism° ritiqued the notion
Ibid., 210.
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Economy, Sociey and Religion 15

to Poliry, Histo
Approach
Introducing
Ambedkar:
So
the only way to awaken the
After Mahad conference, Ambedkar believedjthat
Ambedkar asserted that untouchables need
resistance.
people is to takerecourseto caste Hindus by withholding services to them), In
to adopt the path of boycott
(of
by T1lak
ironically (who adopted the path in political
Ambedkar was influenced
this,
it in social sphere. He also talked aboutthe weapon of
sphere) and employed in reseryei ln his speech delivered
weapon to be kept
conversionlas a higher-order Conference, Ambedkar gave a
Untouchables
Berar Provincial
on13Nov 1927 in of untouchability. His exposition modified
call for Satyagraha to achieve abolition
he agreed with Gandhi that Satyagraha.
the Gandhianconcept of Satyagraha. Though
but he arggued that non-
means avowal of the right
and obligation to fight for truth
gavethe example of LordKrishna
violencewas not essentialpart of Satyagraha. HeHe focused on
Kauravas. the ighteousness of
asking Arjunto pickúp armsagainst on righteousness of the means.
the cause while neglectingthe Gandhi's emphasis
action of
He believed that Gandhi'semphasison non-hurt is flawedsince every
assertion of rights necessarilyinvolves hurt to the opporent, which may be only
for the removal of
psychological at times.]Ambedkarconsider ed the movement
untouchabil+tyasnot only a movement for freedom but also a movementfor unification
of people. When Ambedkar gave a call for Mahad Saryagraha, he also asked
caste Hindus to participate in it. The most gripping event of Mahad Satyagraha in
December 1927 was the burning of the Manusmrit. Gangadhar Neelkanth
Sahasrabuddhe, a Brahman associate proposed the resolution for burning of
Manusmriti which was seconded by P.N. Rajabhoj, anuntouchable leader.'" The
main action proposed for the Mahad Satyagraha, i.e. drinking of water from Mahad
water- tank couid not be carried' as the District Collector înterceded and tried to
convinçe Ambedkar not to do so as the matter was sub-judice) Ambeqdkar finally
agreed to withdraw.Justifying his withdrawal in an issue of the BahishkritBharat
he said, "The untouchables are caught between
the casteHindus and the government.
They can attack one of the two;there is nothing to be ashamed in admitting that
today we do not have the strengthto attack both of them at the same time.
Gore points out that after Mahad
Conference the call for Mahad and
Stayagraha,two other events in the context of Ambedkar'sprotest novement
were: his depositfonbefore the Simon Commissionin October1928 and his
assessimentof MotiaiNehruCommittee Report in January 1929.Gore critica!
both these évents were
highlysignificantinlpresaginghisappearanceon the
argues tha
Politicalsccne.Beforethis,his politicalandintellectualpresencewas limitedto natuona
Bombay
and adjoining regions and
his audience was
Writings in Bahishkrit Bharat were in mainlyMarathi-speakingpeople n as

Commissionfaced hostility Marathi.Despitethe fact that the Sumo"

7 bid, 103-105
from the country(Ambedkardecided to subm
D e men
Ibid., 109
4 MoHla Nets
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1.6 Understanding Ambedkar

memorandh1m on the behalf of Bahishkrit Hirakarni Sabha in order to insure the

interests of the untouchables are protected in any future constitutional framework.

In his memorandumdated 23 October 1928, Ambedkarusedthe term 'depressed

classes as synonymous with untouchables He argued that the depressedclasses
must get higher representation than on the basis of population because the lower
the standing of the community, the greater is the electoral advantage it must get
over the.rest. He argued against the nomination of depressed classes and argued
for their election.He also argued for lowering the qualifying conditions for right to
-
vole. He argued that there is no need for separate communal electorates if adult
franchise is introduced. He also argued for. special protection and facilities for the
depressed classes in education and employment and also spoke for their
representation in localbodies."Gajendran points out that Ambedkarconceptualized
representationas ainalienablelright of the citizens. Ambedkarlinked
representation with the principle of self-determination. In the issue of Bahishkrit
Bharat dated 16 November 1928, he defended his submissionto Simon Commission
The edhtorial is significant not only for his justification of political demands but also
for thejecidationjof his concept of 'society' and assertion of the separate identity
of untouchables.He wrote:{The untouchables and touchables may have grown and
may form part of one culture or religion, but if, therefore, they were to considered
to be parts of the same 'society', then the term 'society' will lose all meaning and
thiswill confusion"
give rise to i R0A
His"ue
In his deposition to Simon Comnission, Ambedkar pointed out that he claimed to
speak cnly on behalf of untouchables and while other groups like tribes may deserve
special prutection, there is substantialdifference in their conditions. He reproduced
the lists of untouchable communities in seven provincesas listed in the schedule to
theGovernmentof IndiaAct of 1935. In the schedule,74 untouchablecastes were
mentioncdin Madras,37 in Bombay,14 in Bihar, 8for C.P.and Berar,7in the
Assam valley, 13 in Surma Valley and 43 in Orissa. Ambedkar pointed that the list
is tearifyingas it shows thère
are429 untouchablecommunitiesinseven provinces.
Gore argues that this not only reflects the pressing nature of the problemof
urtouchability but the complexity of unifving them. After a temporary setback in
the afteruath of suspension of Mahad Satyagraha, Ambedkar was
successfulin
bringing the issue of vntouchability on the centre stage of Indian politics.
In nis analysis of the Nchru Committee Report, Ambedkar argued that the
reconieadation of the report regarding abolitionof all comiaunity based

NerU com e e keport

AwDa Gjendran, (2607) Representat+on,inS Thorarand Aryamatoas:,Ambediaro
Ambe
Retrospect: Essays on Economics,
aboliOPolitics and Societry,oDelhi: Rawat
commun
Publisher 188.
MS.Gore, opcit., l113.
12 l, 203.

nopt
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Introducing Ambedkar: Approuch to Polity, History, Economy, Society and Religion 1.7

constituencies except in the case of Muslims) and the linguistic reoryanization of

provinceswcre going to have an adverse impact on national interest HHe argued
thatspecialconstituencies for Muslims in conjunctionwithlinguisticreorganization. no
would result inemergenceofnineFlindu-majorityprovincesandfive Muslimmajority MatO*
locatedalongthe borders.of
provinces.fThe Muslim majority provinces wouldbe
the countryleadingto thedange.ol their development of affiliation with Muslim POU'
nationsacrOSsthe bordcJ houghAmbedkar, opposed the creation of Muslim majority
provinces, his experience on the Conferençeand the results of the first
Roundtable
of the creation
generalelections under 1935 Act convinced him of thelinevitability
of Pakistan in 1940.3 MOMOt

2.3 Redefining Nation

of nation is deri ved from
G Aloysius has argued that Ambedkar's conception Ambedkar identifies
expositionof his values of fraternity and democracy. In fact,
democracy with the nation-state. Therefore 'nation', in Ambedkar'sform:slation 14
of democracy i.e. socialdemocracy.
was identical with socio cultural dimension
ww
2.4 Revolutionary Potential of Democracy

Accordingto Ambedkar, democracy is'a form method of governmentwhereby and

life of the people are brought
revolutionary changes in the economic and social
he laid down preconditions
about withoutbloodshed",?In one of his Writings,
seven

for democrac
for democracyto exist. He liststhe following as the preconditions
and oppression; existence of
the society should be free ofl glaringlinequalities
morality:
opposition;equalityin law and administration; observanceof constitutional
moral order in society; public conscience.
absence ofltyrann of the majority;
2.5 Good Government
Ambedkarargued that in|stratifiedsociety like India, self-governmentisinadequateJ
In the first edition of Mooknayak,
unless it i_complementedwith good government.
"While one cannot object to the principleinvolved, would
we not
Ambedkar wrote,
self-government this is going
be ableto support this change unless we _knowwhose important Lhan
to be and what will be its practical goals-for practice isof Indian National
principle"."Ambedkar was responding to the change of goal
13 oid., 117
7.
New Delhi: Critical Quest,
GAloysius,(2009)Ambedkar on Nation and Nationalism,
14

working of Democracy
B.Ambedkar, (2003) 'Conditions Precedent for thesuccessful
Vol. 17-111, Education
Dr. Babasaheb Ambedkar Writings and Speeches,
78
1a PageGovernment
Deptt, of Maharashtra, Muiubai, 475.
16 Ibid,472-486.
17
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Understanding Ambedkar
18

the achievement of good

Congress (under the influence of extremists) from
government to the attainment of self-government."°
2.6 Negotiating with British Government
In the second issue of Mooknayak,Ambedkar took a positive view of the British
governmentand credited them for encouraging the emergence of popular moveDent
in the establishment
of Lord Dufferin
amongtheir subiects.He highlightedthe role their favourable
ot this movement and the successive Viceroys cortributed by
credited the Viceroys, for
response to the submissions made by the movement, He
to the
promotingthe development of primary edåcation, favourably responding to take. fuel .and
complaints of fuel and fodder shortage by allowing the people
fodder from government lands, reduction in the tax on saltand opening the employment
to low and middle-levelposts in the police and general administrationfor the Indian
natives.Heargued that the beginningsof self-governmentis alconsequenceof
wisdon of the British rulersand the 'self-appointedleaders"should|refrainfrom
1aking credit for this. Moreover he warned that self-government can neyer be
9
achievedby shouting slogans.

2.7 Assertion of Separate ldentity of Untouchable Community

Gore argues that theassertion of separate identity of untouchables was strategy of
the Ambedkar movement to be able to bargain with mainstream on the one hand
and to be the powerful outsider on the other hand. Gore locates some coñmòn
themes in the ideology of Ambedkar movement and the ideology of some other
minority groups in the pre-independenceperiod, namely, the assertion of separate
identity and special interests, appealing to the British for sp cial protection of these
interests, the maintenance of distance between their movement and mainstre£m
nationalist movement and the maintenance of distànce with British ruléis Göre
Argues that the 'maintenance of a state of tensionbetween the untouchable movernent
and nationalist movement was thus a necessity. This strategy was necessary to
P
tleveragewith the British and until 1930s the leaders of the non-Brahman móvement
and the Muslim Leagueadopted simiar strateEy in their dealing with the British and
Congress. Ambecikar was aware or the historical context in which he functíonoed

and realized that the road to socialbettermentwas through the channel of politics
andin politCsuntouchableswoua no DeaDIetO Play.anypartwithoutasserting
their snecial identity. He realizedthatat leastin the shortrun, the path of raisine
nocific nolticaldeniands will be more Orecive ratherthan attemptingto brne
abouta notionalbhangethrougnSasyagranaon religious-socialissues20
Tbid.
19 bid., 82

Ibid., 112

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Sociery and Religion

Ambedkar: Approach to Poliiy, HIStor)% Economy, 1.9
Introducing

pointed out thatAmbedkar

was not against Brahmans but he.
was
It needs to be
Brahmanism. In his editorials in Mooknayak,
Ambedkar appreciated
against appreciate also
leadershipquality critiquedhis social conservatism. He
of Tilak but
Gandhi's stress on removal of untouchabLIIY
DDLwasunsure whether
He was pritica of Congress a
orthodoxHinduswould pay any heed to this.
crit
beteved Congress did not príoritizetherémovalof untouchabiity. He also
the double standards of Congresstowards Muslims and untouchables by
offerime
undue concessions to Muslims while.atthe.same timenotacknowledging.the special
Ambedkar in his editorial
claims of untouchables.This point is emphasized by "

responding to the Motilal Nehru CommitteeReport.

Gore argues that in all editorials of Mooknayak,Ambedkar's legal expertise
andhis abilityto empployargumentsin wiay thatput,uP all his opponentson the
defensive is (evident Moreover in his arguments, he could employ philosophy as
well practicalstrategy.4
Ambedkar knew that in order to mobilize the untouchables in their
fight against
the caste system, the feeling of
injusticeneed to be arose among them which was
possible only after the feeling of guilt (a belief that their fate is
committed by them) among them to be shaken. For due to the sins
this, it was essentialto undermine
the value framework underlying.thesuperstructureof Varna.andjati. The
of Manusmriti was thus
symbolicattempt of rejeetingthe doctrineof burning
a
on whichthe castesystemwas based. Gore that
inequality
has the same argues the burning Manusmrit
of
the attemptsto
significance as the making of salt at Dandi by Gandhi as both were
communicatemessage.to.the.jliteratefollowers.
alrefutationof the principleon whichauthoritywas Theyboth symbolized
down the mystiqueof divine based and an atteBmpt to break
British in one case and to the.dispensation'-Jthedivine\dispensationlascribed
efforts provided the nucleusofBrahmanic omninotenceon the other. to
untouchableas a rebel could be pride andjdefiancelonwhich the new identity Ambedkar's
identityfrom that of the basedThiswas,completelydifferent of the
Tntonchablewho sweptthe submissiveand|servile, form of self-
vilage streets and Jlong-sufferingand
the negative identity of
the worked in the ever-cbedient
Ambedkarun-LOUcnable
farms.
In other words.
to be replaced by imposed by the caste Hindus
with positive a
done becauseto build ideology of
an identity. According to was soUg
the question of identityis of prime protestagainst the Gore, this wa
ore, this was
Buddhism is interpreted Gore assignificance The ideologyof estal stablishment
an inalresort of
extensionof the
Idenity.-
search convcrsion for a
nvcrsion to

new positive
21
po
lbd, 101-102
22 Tbid.. 95
23 Tbid.. 199

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Understanding Ambedkar

2.8 Primacy of Politics

Gore points that in his speech in 1924, Ambedkar stressed on the primacy of politics
toestablish soçial equalitybutin 1955 speechhe said. "In human societies reigion
alone can establish equality. Religion is essential in establishing for equality and
democracy. In both the phases,Ambedkar'sprimeconcern was to further the
interestsof his followers.
In his speech on 25 April 1948 in Lucknow, (when he was serving as a member
of the Congress Cabinet at the Centre),he again emphasized that 'political power is
the key to alround progress'. Moreoverhe said that if other backward Classesan
scheduled castes come together, they can extort power from the upper
classes.Ambedkar was imagining a political party that could form government by
mobilizing untouchables ánd other backward classes.

2.9 Educate, Agitate and Organize'

Ambedkar also recognized the potential of education in raising the level of a
community. In his speech at Dhobi Talao High School in 1948, he said:"We
camot
risein life withouteducationand knowledge.Theupper castes at presentholdthe
reinstofpoitical power. Theyare determminedto keep hold of power. The education
neeted to Win highpositionsisstill only with uppercastes.Xu.cannotTestithis
power from them without education,"°Ambedkar very well understood the
significance of education not only as a means to gain awareness but also as a route
o access high positions in politics and economny. He believed that it is because of
iack of education amongst untouchables, that the upper castes have been able to
secure their domination. in all spheres of life.
In the same speech, Ambedkar also emphasized the significance of self-respect
and self-ésteem. Gore points out that the goal of Ambedkar's movement was self-
esteem, liberation and cpportunity to develop oneself and politics and laws were the
instrument for these goals. Ambedkaremphasized on the importance of organization
and unity in politics. Though he emphasizedon the intrinsigvalue of education, he
alsó acknowledged its instrumental value to gain economic opportunity, administrative
office and political power. Thus the call to 'Educate, Agitate and Organize', which
he gave at the founding moment of the Bahishkrit Hitkarini Sabha was echoed
several times in ali his speeches throughouthis political journey.

Tbid., 220
Ibid., 213
Tbid., 214
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Introducing Ambedkar: Approachto Polity, History, Economy, Society und keligion 1

2.10 Disillusionment with Politics

After the enforcement of the Indian constinution, Ambedkar felt that he was successful
in gaining the form but not the substance of what he sought for his people and
stressed that the fight would have to.continue both withir the legislature and outside
it. After the electoralldebacle bf his party in first general elections, he was convinced
that a party solely committed to the cause of untouchables will not ensure the
substantial number of votes in a system of joint electorates. He realized that even in
the reserved constituencies, it would be the scheduled castes standing on Congress
ticket, who would be able to secure victory.
Gore points out that Ambedkar graduallymoved away.from exclusive political action
after 1951 preparing his followersfor conversionto Buddhism became his major
preoccupation. Ambedkar did Dot show.keen interest in the transcendental aspects ot
religion, though he regardedreligiobnas an important tool of mbral teaching. He believed
that humans could be guided by religion in their conduct with fellow human beings.
In a speech on 14 January 1955, Ambedkar articulated his comnplete aversion
with politics:
Ido not want to have anything to do with thesefalse political elections. With
such false elections I could éven be a Prime Minister but I do not value it.1
have embraced Buddhism. I would like you to do so not untouchables alone

butthewholeofIndia and even world..This religion

the tells me to work for
the well-being of all, for their happiness and the fostering of love for all This
religion should be acceptednot only by men but by the Gods as well..If we
leave aside the communists, there is no one in this world who docs not want
some religion.That which
promises
the rest are all false religions.30
equalopportunity toall
is the true religion.

3. HISTORY
Ambedkar was primarily concerned with the question of origin of uatruchabiin
and how the struggle between
Buddhismand Brahmanismhas shaped the history
Ambedkar's conceptionof historywas an amalgamationbf materialismanddeaisa
3.1StagistCongeptionof Hstgy pian 4 hon
Omivedt argues that unlike Gandhi,Ambedkarhad amconViction n tihe heiief of
progress. He agreed with Marx and LiberalEnlightenment that history is .a tnovemen
towards progress and advancement of human welfare. She characterizet
Ambedkar's economic and politicalphilosophyas social liberalism.Omvedtargues
28 Ibid., 217.
29
Tbid.
30 Tbid., 220

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Volicatu|pauw
Understanding Ambedkar

1.12
dtedt on
Marx, he doCS
unlike
is agains) exploitationbut
at thoughAmbedkar.,like Marx
e
re brisk efforts of,
"householders*"

Cem ondemnaccumulationand Jegitimizes and

sincerea
Ce cannot be classitied
sopPto work and earn. Though Ambedkar'sjconceptionf history
as historicalmaterialism; but nevertheless his writings reflect an "evolutionary.and

stagistviewof history".
3.2 Religion and ldeas Determinants of History
as
In his essay on "Philosophy of Hinduism", he establishes the link between a particular
rehgion asSociated with a particular society which he characterizes as $avag

$OCieties "antiquecivilizedsocieties" and "moderacivilizedsocieties."In his

review

cssayof book byBertandRussel,he wTote, "Theeconomicandphilosophicaloutlook

Sey are norejntimately connected thanis commonly supposedand chipped
o its exaggeration the Economic Interpretation of Historyholds true" In his
2aaahdsd essay titled "The Buddha and his Dhamma". Ambedkar prioritized "mind" as

Rxineyieterininant.In his essay titled,"Revolutionand Counter-Revolutionin Indian

ay 'tasuon, History. he classifies Indian history in stages in religious terms: Brahmanism,
tttun r Buddhism and Hinduism. Moreover in his essays, he addresses the question of
hOtaste and laid emphasis on ideology of Brahmanism in maintaining the caste system.
1 This clearly shows the significancethat Ambedkar attachesto religionand ideas as
the moving forces of history.
3.3 Pluralistic34 Conception
Omvedt argues that though it appears that
Ambedkar'sconceptionof history shifteda
from towards idealism,it shouldbe characterizedas
materialism "pluralistic"because
even while criticizingMarx in his essay on "Buddha or
Karl Marx", he observes
economicinterpretationcannotbe the only explanationof history. But he does not that
the role of material factorsas a necessary part of any deny
In this Omvedt
historicaland social explanation.
regards
Ambedkar 's asposition close to Meber'sposition.35
3.4 Regarding Indian History
Ambedkar argued that only the period of Maurya Empire can be
period of îreedom, greatness and glory as it annihilated the considered as a
and the Shudras became the rulers of the country. He Chaturvarna svste
sy sten
as the time when the
associated all other peride
country suffered from defeat and darkness36 iod
31
GOmvedt, op cit.
22
Tbid.
3
Tbid.
34
Tbid.
35
Tbid
36
B.Ambedkar, (1989) 'Annihilationof Caste with a Reply to
basaheb mbedkar Writingsand Speeches: Vol..1, Education Mahatma Gandhi', in
Maharashtra, Mumbai, 147.
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1.13
History,Economy, Sociery and Religion
Ambedkar: Approach to Polity,
dUCg
3.5 Origin of Untouchability
Why They Became
n his work titled "TheUntouchables: Who Were They and
were
Unlouchables",Ambedkar put forth the premise that the untouchables broke
and they
nistorically"brokenmen', i.e. primitive tribes that were conquered
nto segments and became a floating population roaming in all directions: In order to
guard their settlements against invaders, the settled tribes allowed such broken men
to inhabit the outskirts of their
habitations.Ambedkarprovidedparallélsfrom Sir
Henry Maine'sdescriptionof the Irishprimitivevillageand See bhom'sdeseripion
Welsh settlements. However, in both these cases, thesecparate settlements
disappeared and they were absorbed in the host people. But such absorption did not
happen in India.Ambedkarpointedthat the brokenmen of India were earlier o
Buddhism before.theBrahmanismtriuinphedbverBuddhism:Thisalongwiththeir
Persistence in eating beef resulted in their being regarded,as 'untouchables".
umbedkar pointed out that since the prohibition on cow 3laughte got imposed in
Gupta period, untouchabilityemerged aroundl400
A.DThe sgergenssL
untouchabilityhe was the outcome of the struggleforascendanc{ between Bkddhism
and Brahmanism. He pointed this strugglehad completelymoulded th
India and yet its study is history of
ignored by the stüdents of Indian history/Inproposingthis
premises for the birth of untouchability,he was tryingto secular
posea alternative
to the religio-transcendentallhistory propounded by the Hindu
the origin of Varna dharamshastras on
system and untouchability.This
for the Anti-Brahmanismthrust
of
provided historical justification
a
the protest movement led
by Ambedkar.
4. ECONOMY

Ambedkar showed an awareness of

Hís foray into economics meshing up of caste and class in Indian
began during his research in Columbia context.
he was trained into liberal University where
economics.When he came to
movemeni of untouchables,he came under India and led the protest
the influence of
gave up Marxist economics in favour of
Buddhisteconomics. Marxism; later on he
4.1 Linking Caste and Class
In another essay,
titled,
"The Housethe FindusHave
the class dimension of the Built", Ambedkar highlighted
problem of untouchability.He
cleavage between the Savarna argued that there is a class
Hindus
untouchableswas not only derived from and
the Avarna Hindus. The problerm of
interests of Savarna reigious
Hindus. Throughouthis textideology but also from the
uses the word 'class' class
and 'Annihilation
SM. Gore, op cit..,
'casteinterchangeably. of Caste', he

38Tbid., 205 200-201.

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Understanding Ambedkar

1.14

4.2 Three Stages of

Ambedkar's Economic Thinking
economic thinking can be understood through
Omvedt points out that Ambedkar's
is marked by his two books, "The Problem of
three differentstages. The first stage
Provincial Finance in British India". In these
the Rupee' and "The Evolution of
works, Ambedkar's position can be characterized a liberal economist presaging
would help
Kcynesianeconoics. In his first work, he argued for a low rupee that
interests of workers and the interests of
in establishinga balance between the for governing
capitalists.Inhis second work, he critiqued the British government
India in the interest of British manufacturers. He argued that the tax on agriculture
levied by the British government prevented the prosperity of agricultural industry
and the custom taxes appears from his writings that
injured trade and industry. It
he neverthelessbelieved
thoughhe had a concern for a significant role of the state;
in the of the market and trade for increasingindividual and national wealth.
potential
In the secdnd stage during 1930s, he becameheavilyinvolved in social movements
of ialits, peasants and workers and came under the influence of Marxism. He went
to the extent of saying thal the two cnemiesof dalitsare "capitalismand Brahmanism"
and urged the unity of "peasants and workers" against the "capitalists and landlord".
Omvedt characterizes his economic and political thinking of this stage as "dual
systems"theory.In this, Ambedkarechoedthe socialistfeministsin the U.S. who
linked womenls exploitation to capitalism andpatriarchy and Black radicals who
condemnedcapitalism and racism. Ambedkarclarified that by Brahmmanism, he does
not refer to the privileges of the Brahmans but rather he means the negation of the
spirit of Liberty,Equality andFraternity. In this sense, though Brahmanisni originated
had
with Brahmans,it becometampantin all sectionsof society.The culmination of
this period was his proclamation of state socialism, in his memorandum prepared on
the behalfof All India Scheduled Castes Federation titled, "States and Minorities" 40
Omvedt argues that by 1950s, Ambedkar started moving away from Marxism
and "dual systems" theory and this stage of Ambedkar's economic thinking can be
characterizedas "Buddhist Economics" Omvedt agreed with Ambirajan's
analysis
that Ambedkar'sBuddhist economics is different from
which is generally endorsed as
"smalis beautiful'"economics
economics emphasizeson
"Buddhist economics". The small is beautiful"
limitingone'sneedsandone's wealth; Omvedt emphasizes
that Ambedkar'sinterpretationof Buddhist economics different. In fact, in his
was
final essay on "Buddha or Karl Marx", Ambedkar appreciatedthe role of private
accumulationof wealth.In this essay, he argued that
earning
is the foundationof economy and the king (symbolizingthe state) should ensure
a
the
housebolder'shonest
welfare of the people to prevent chaos or revolution.The Bhiku Sangh according
39
40
GOmvedt,
Tbid.
op cit.

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Introducing Ambedkur: Approuch to Polity, History, Economy, Society and Pelizvn 135

to Ambedkar represented the ideal communist society. Omvedt beiseves that despite
the difference in his thinking in these three stages, his economi ptuiknghy wa
essentially a form of liberalism. He was a firmbeliever in indrviduality and satonzity
and in the values of Enlightenment.Using the categorization of Raií Dahrendrof
Omvedt arguesthatAmbedkarwas a socialliberalsirmilarto AmartyaSn n the
present times. Ambedkar had a firm commitmentto consiitutionai deansraiy ie
presenting the constitution, Ambedkar emphasized the flexible nature f indian
constitution in itsprovisions for amendment. He spoke abouu the tireats to ndian
democracy. He argued that change should be attempted to ie brougii througa
constitutional methods and not though agitation and Stayayaba then e arguec
that the danger to the existence of India as a nation and as a derocracy cine
from inequality.casteism, the tendency to worshipyieldingto authoritarianism. Tu
he argues that in order to prevent politicaldemocracy,we need to establish socia
democracy which he defines as the recognition of the principles of liberty, equzity
and fraternity as the principles governing social life. He then warns that ii the
downtrodden are not given their share in governance, their resentment may deveiog
into a class struggleor a class which shold be prevented.Ambedkar firn
beliefi
theresolution ofinequality and exploitationwithoutrecourse toclass warfare, inak
him side towards Buddhisnmand rejectionof Maxism. "

5. RELIGION
Ambedkar's views on religion should not only be inierpreted as a critique
Hinduism; he raised the existential question of what necds to be considered a
religion.Hearguedthar Hindnismisnotseligionbut acode of lawsThroughout
his life he called for reform of Hindu reigion; but
having failed he conveTted to
Buddhism towards the end of his life. His conversion to Buddhism not
only
meant parting ways with Hindu religionbut also with politics in
independent
India, which he believed had failed in
itsemancipatoryJrole.
5.1 Distinction between Rules and Principles
Ambedkar's conceptionof religioncan beunderstood
that he.makes
by referringto the distinction
distinctionbetween rules and principles While rules are
practicai
O principlesareintellectuai.Rulesprescribeways of doingthings.but prinCIples
areO
tobe appliedto judge things.JHeis of the view that religionshouid be matter o
principles and not rules. He believes that the Hindu religion as containcd in the
Vedas and Smritis
rules and
are
"nothingbut massofsacrificial,social, politicaland sanitary
a

regulations, all mixed up". Therefore what Hindu call religion is for
1 Tbid.
2
B.RAmbedkar,(1989) op cit,159.

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1.l6
UnderstandingAmbedkar
Ambedkar is religionbut "a multitudeof commands and prohibitions"or "legalized
not
class ethics"."" The first objection that he raisesto
this conceptionof religionis that
it tends to deprive morallife of freedom and reduces
religionto conformityto
Cxternallv inposed rules. The second objection he raises is that the laws it contains
ustremain same forever. The third objectionhe has isthat theselaws are diiferent
for differentclasses. He states that "thereis nothingireligious in working for the
destructionof such a religion".*"He makes it clear that thoughhe condemns a
Religion of Rules but it should not mean that religion is not necessary, rather he
gives call to establish Religion of Principles. He outlines the cardinalitems for
religiousreform: onestandardbook for HinduReligion, abolishingof priesthoodor
else shouldbe based on
qualifying exam prescribed by State, no personshould
officiate as priest without 'sanad", priest
should be subject to ordinarylaw of the
land and alsosubject to disciplinaryaction of the State with regard to his morals,
beliefs and worship. number of
priests should be limited as per the requirementof
the State. Thus
Ambedkargivesa call for democratization of priesthoodfor kiling
Brahmanism which will kill caste as well. He states that 'Brahmanism is the
which has spoikd Hinduism' and argues that Hinduism can be poison
saved by kiling
Brahmanism.*
He argues that Hindu religion needs to be
provided with a new doctrinal basis
which is in consonance with Liberty,
Equality and Fraternity.Suchprinciplesneed
not be derived from
foreign sources but rather can be drawn from Upanishads0
5.2 Critique of Hinduism and Appreciationof Buddhism
In his essay titled,"Untouchabilityand
Lawlessness"written after
quoted from Hindureligiouslaw-booksto show how the lawlessnesswas regarded
1950, Ambedkar
as
lawful by the premiseof inequalitybased on status and not contract. Different
punishnentwas provided for differentcastes for same offence.Ambedkar pointed
ut though untouchables differedin their
language names, all of them suffered from
the disabilities by their oppressor-thecaste Hindu.In a different
same
essay, he
argued that Hindus lack in social conscience. Ambedkar argued that the source of
the problem of untouchabilityis not untouchablesbut rather upper-casteHindus;
therefore the solution of this problemlays in the change of attitude amongstupper
caste Hindus.He pointedout thatthe attentionneedsto be put not on the victim of
the untouchabilitybut rathe on the
Hindus 7 lperpetratarofuntouchabilityi.e. upper-caste
43 Tbid.
4 Tbid.. 160

Tbid.. 161
16 Tbid.
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47 A Gor on cit 203-205
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.17
and Religion
Economy, Society
History,
Approach to Poliry,
Ambedkar:
Introducing are an
conscience, the Hihdus
lack of
because of the America
with
Ambedkar argued that contrasted this situation 48
He
untouchability. of Negroes.
obstacle for the removal of efforts for the
elevations
commendable
where Anmericans
made Moreover it institutionalized
content.
lack of moral argued that
Hindus
He criticized Hinduism for its based on birth; he
caste system ritual for
social
nequalty in society through 'tradition, a
Hinduism had was only a
have-the essence
conscience. What
lack social
noble doctrine
declaring man to
life, anabstract philosophy whose for daily life'. On the other
to the prescriptions
of
of divine in him, bore no relationship fellow humans)
was the nucleus
humans towards
hand, morality (conduct of of social
in Hinduism, Buddhism spoke
Buddhism Unlike the spiritual equality Buddhism.
virtue a central in
equaity. Compassion for
fellow human beings was
for him. He argued
Therefore Buddhism was rationally and spiritually satisfyingsensible alternative."
49
was a
that rather than being afor1n of escapism, conversion
to Buddhism he said: "Man
religion, religionis is not for
Justifyinghis conversion religion...Why
If to achieve dignity as human beings changeyour
for man. you want
do you continuein a faith that does not respect your humanity
50

Ambedkarbelieved that being religious should not mean that one should reject
this world or accept poverty. He stated "Christianity attaches virtue'to poverty, not.
so Buddhism. He said that Buddha admitted that wealth is required for human
existence thereforehumans shouldamasswealth, but they should not employ their
wealth to exploitor enslavefellow humans. Wealth is justified as long as it earned
by good means and employed for good ends."

6. SOCIETY

Ambedkar rejected the organization of

society on the basis of Chaturvarna and
gave a call for reorganization society on the values of Liberty,
of
and
Fraternity. pointed out that he derived these values not from Frenchrevolution
He Equality
but from Buddhism. Ambedkar's role in
marked by his vision of a new
drafting
of the Indian was Constitution
society.
6.1 Obstacles to Social Reform
In his work "Annihilationof Caste",
Ambedkar discusses
of social reform in India.
He pointed out that there are the obstaclesin the path
the path of social reform.
The critics more critics than friends in
were the politicalreformers and the socialists.
48
Tbid.
49
Ibid., 218
50 Ibid., 219
51
Tbid

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1.18. Understanding Ambedkar

Ambedkar attacked the political reformers and challenged their fitness for political
power in the context of prevalence of untouchability.2
He made a distinctionbetween two different notions of social reform, first reform
of the Hindu family and second reconstruction of the Hindu society. He put the
efforts of the Social Conference in the first category as it concemed itself with thee
issues of high caste Hindu famnily such as enforced widowhood, child marriages,
etc. and did not make any efforts of the Hindu society which necessitates the
abolition of caste system.53
He critiqued the doctrine of economic interpretation of history and revolution
adopted by the socialists in India. He argued that without reforming the social order,
economic reform is not possible. Regarding the possibility of revolution, he argued
that it is not possible for people to join in revolution aiming at the equalization of
property until it is assured that the outcome of the revolution would be society
without any kind of discrimination based on caste and creed. He emphasized that
the proletariat in India canot come together because their divisions on the basis of
caste and creed."

6.2 Caste System as a 'Division of Labourers'

He also contended the proposition that caste system is a division of labour. He

pointed out that rather it is division of labourers into watertight compartments. It is
system based on graded hierarchy. Moreover this division is not based on natural
aptitudes but on the status of one's parents. He challenged all the arguments in the
favour of caste system such as it leads to economic efficiency or the improvement
of race. On the contraryhe argues that the caste system has been responsible for
disorganization and demoralization of the Hindus. He also emphasized that Hindu
society. is myth and the term 'Hindu' itself is a foreign name given by the
Mohammedans for distinguishing themselves. He pointed out that a caste has no
affiliation with other castes except in the times of Hindu-Muslim riots.Thus Ambedkar
emphasized on the lackk of Hindu consciousness which prevents them from forming
a society or a nation. He pointed out that for the existence of society neither physical
proximity nor similarity in habits and customs is sufficient. What is required is to
possess things in common which is possible by constant interaction and
communication which the caste system obstructs.
He argued that the Hindu religion ceased to be missionary after the emergence
of caste system, because there is a problem of pacing the convert in a particular

52
B.RAmbedkar,op cit., 123
53 Tbid., 126
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19
ntroducing Ambedkar: Approach to Polity, History, Economy. Society and Religion
the effect of
caste as caste membership is not open but closed. Ambedkar analyses
caste system on of Hindus and points out that it has resulted in killing the
the ethics
Hindu is his caste and his
public spirit and sense of public charity. The 'public' of a
virtue has become
responsibility is only towards his caste. Ambedkar states that
caste-ridden' and morality has become "caste-bound'.°

6.3 ldeal Society

Ambedkar defined his ideal society as the one based on Liberty, Equality and
of
Fraternity. He defined fraternity as the conscious sharing and communicating
interests and the existenceof various points of contact and modes of communicatüon.
Thus conceptualized,he believed that fraternity is another name for democracy. As

democracy is limited to form of government but

not a "mode of associated living:
based on respect for fellowmen

6.4 Critique of 'Chaturvarna'

Arya Samjists propounded an ideal social organization which they termed as
Chaturvarna. The system of Chaturvarna is based on classification of people into
four different classes. They argued for reorganizing society on the basis on guna

(worth) rather than birth. But Ambedkar points out that because they contimue to
use the labels of Brahmin, Kshatriya, Vaishya and Shudra, they cannot eradicate
caste system because any reform needs to be based on notional change. "Therefore
he urges that to bring notional changes, new names and labels are required. Aunbeikar
then pointedoutvariouspractical difficulties for the implementationof Chaturvarna
system. Firstly,how four thousand castes (based on birth) will be reduced
four to
varnas (based on worth). The second problem he pointed out was abuut the
classification ot people into four-definite classes as the qualities of individual are so
variable. The third difficulty which he raised was regarding the implenentauon of
the Chaturvarnaaystem and the requirement of penalty for the transgressor. Fourthly
he raised the issue of women's place in the Chaturvarna system. If women are
placed in the Varna of their
husbands, what would happen to the criteria of worth?
If women get classified according to their worth whether it would be nominal
classification or real classification. If it is to be nominal, then the system of
Chaturvarnais inapplicable to women. If it is to be real, then the possibility of women
priests and women soldiers needs to be acknowledged. The theory of Chaturvarna
is based on the premise of the Shudra as a ward and the other varnas as his guardians.
This dependence is problematic since no one should be made dependent in terms of
basic needs. He therefore urged that everyone should have education and means
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1:20 Understanding Anbedkar

of defence as these are the essential requirements for self-preservation of a man.

In a harsh critique of the Laws of Manu, Ambedkar stated that any social injus tice
anywhere would be pale before it and there cannot be any code of law regarding
social rights more iniquitous than the Laws of
Manu.
He argued that the lack of revolution in India is the consequence of the disablement
of lower classes as result of the working of Chaturvarna as it prevented them from
bearing arms. And since they were denied education, they were unable to ponder
over the path of salvation. Absence of any route of escape, they accepted their
servitude as inescapable fate. Comparing with Europe, he pointed out that the weak
in
Europehad all the three weapons of emancipationnamely freedom of military
service physical weapon), suffering (political. weapon) and education (moral
weapon).

Ambedkar makes distinction between the significanceof caste in Hindus and

a

its significance in other religions. Firstly, A Sikh or a Mohammedan identifies himself

not through caste but rather as a Sikh or a Mohammedan. Secondly, other religions
do not practice ex communication. Thirdly, among the Non-Hindus, Caste is only a
practice and not a sacred institution and it does not rest on religious sanction. While
among Hindus, caste-system is considered a virtue and thus has higher social
Significance. 0

He emphasized that anything that will be built on the foundation of caste wil1
crumple down. Neither nation nor morality can be built on the foundation of caste.
Regarding the question of abolishing caste, he critiques the assumptions of other
reformers. He argues that the abolition of sub-castes may lead to strengthening of
caste system rather than weakening it. He considers as inter-dining as inadequate
remedy, the real remedy could be inter-marriage. But he believes it is not possible
to promote inter-marriage as it is against the beliefs of Hindus. He pointed that
caste is not a physical object; therefore what is required is not the destruction of a
physical barrier, rather a notional change. He sees the ultimate remedy as the
destruction of belief in the sanctity and the authorityof the shastras. Though be
pointed out this to be an impossible task due to variqus reasons, namely, the hostility
of Brahmins to this question, the absence of Non-Brahmin intellectual class, gradation
of caste-system makes it impossible for any common front against the caste system o
Ambedkar points out despite the fact there are many who transgress the caste,
the theory of prayaschitta has given it a perpetual lease of life and prevented the
destruction of notion of caste.
38 Tbid., 143-146

59 bid.. 147
60 Ibid.. 149
bid.
62
151-156
Tbid., 1565

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introducing Ambedkar: Approach to Polity,History, Economy, Sociery and Religion 1.21

Interpreting the Laws of Manu, Ambedkar points out that a Hindu must follow
Vedas, Smriti or Sadachar and therefore there is no role of reason and
morality in
guiding the behavior of a Hindu.He goes on to say that if people are not free to
evaluate or judge caste-system on the criteria or morality,how could be
Moreover he points out that Sadachar does not mean
it abolished.
good deed or action but
ancient custom whether good or bad
Ambedkar points out that the"in a changingsociety, there must be a constant
of old values and the Hindus must realize that if revolution
there must be standards
acts of men there must also be a readiness to measure the
to revise those standards"."Ambedkar
believes uprootingof caste is a national
cause which is more difficultthan the national
cause of Swaraj because in
the "fight for Swaraj you fight with the whole nation on
your side" but the abolition of caste "you have to
this fight he believes is more
fight against the whole nation". But
importantthan fight for Swaraj because "there is no use
the
havingSwaraj. if you cannot defend it"" He argues that
only after
society, Hindu society will gain the necessary strengthto defend becoming
a casteless

get this strength, Swaraj would not mean

itself. If Hindu fail to
66 anything but would only be a step towards
slavery
6.5 Replying to Gandhi's Critique
Respondingto Gandhi, Ambedkarpoints out that Gandhi's focus on caste
a factor for
stabilityand adjustmentof societyis problematicbecause system as
not come at the cost of
change
stabilityshould
cost of
and social justice should not be sacrificed for
the
justice.Theadjustmentof social relationshipson the basis of caste is theworst
kind of adjustment as it
goes against both the canons of
fluidity and equity. He argues that the way Gandhisocial adjustment,namely
has defined Varna;it
becomesmerelya different name for Caste as he bases it on pursuit of ancestral
calling. 67

6.6 Distinction Between Culture and Society

Ambedkar makes an
interestingdistinction between 'culture' and 'society'.
Thoughevery society has culture but the reverse does
one
may be different societies in one culture.
not holds true. There
He. gave the example of Europe that
though the people of Europe lived grew up as a of Christian civilization and
professes one religion but they belong to differentpartsocieties- the French, German,
Italian, Bulgarian, Spanish, Portuguese,etc. He
pointed that though all castes and
63 Ibid., 157-159
64
Tbid., 163
65 Ibid.
66 Tbid., 164

67 Ibid., 171-174

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Understanding Ambedkar
1.22

culture they form different societies like the German and

sub-castes belong to one

the French.
Tribals
6.7 Ditterence In Positlon of Untouchables and

In an unpublished note titled, "Civilization or Felony", Ambedkar emphasizes the

While the isolation of tribes
untouchables.
difference in the position of ribes and
were imposed on the
untouchables who were forced to
was voluntary, disabilities
of
outskirts of their village. While it is possible for tribals to come out
live on the of
does seem much hope for the emancipation
their self-imposed isolation and there
their religious while in the case of
untouchables as their condition is sanctioned by
"The Untouchables", he
tribals there is no religious sanction. In his wörk entitled,
communities and it would be difficult
that there are numerous untouchable
pointed out
for an individual to compile an exhaustivelist.

AMBEDKAR
7. COMPARISON OF PHULE AND
differential contexts,
and Ambedkar were respondingto
Despitethe fact, that Phule
a striking similarity can be observed in their views.

7.1 History
influenced by
Phule like Ambedkar conceived historyin terms of stages. Both were
in evolution
Marxism, whereas Ambedkar emphasized the role of ideas and religion
of histary, Phule emphasized the role of violence and conquest.

7.2 Negotiating with British Government

the interests of
Both tried to negotiate with the British government to secure
an appeal to the
untouchables and peasants. Phule in his work titled "Asud" makes
the
British to establish primary schools in which teachers should be drawn from
in services.
peasantry. Bpth argued in favour ofreservations
7.3 Significance ot Education

Phule was the first to emphasize the significanceof mass education and its role
in
the upliftment of oppressedclasses.Ambedkar in his various speeches have urged

the untouchables to educate themselves not only to open up their mind but also to
gain access to administrative jobs. Phule went to the extent of arguing that Brahmans
should not be given positions beyond their proportionin total population.'
6
M.S. Gore, op cit., 113
69 Tbid.

70 G Omvedt, (2008) Phule-Remembering The Kingdom of Bali'. Seeking Begumpura

Navyana, 174.
71 Tbid., 175

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and Religwn 123

Eronomy, Socieny
Approach o Potiry Hstory,
Ambedkar:
Introducing

of Religion Phue argued for

a
74 Conception Pustak",
Satyadharma
human beings
titled, "Sarvajanik compassion among
In his final work,
recognition of equality and Ambedkar's conception
of religion
monotheistic religion,
dharma and fate. improbability
notions such as immorality and
and critique of Phule attacked the of
resemblance to Phule. on *Riddle
bears close Ambedkar in his manuscript
Rama and
Krishna.
of the stories of a severe critique.
Krishna" also provides Phule was inspired
Rama and Ambedkar was that while
between Phule
and monotheism and
The difference religious
from where he adopted Buddhism. But
both
by Islam and Christianity hand was inspired by
Ambedkar on the other
ethicalbehaviour, rituals associated
with Hinduism.

criticized the complicated distinction

severely Ambedkar makes a

In his
"Philosophy
on of Hinduism", was
subordinated
essay
moderm society, while individual
and the justice
between antiquesociety
criteria was utility, in
the moderm society,
and the guiding that
to community centre stage. He argued
criteriaand the individual occupied
became the guiding of the people).
was viewed as
tribal deity (father
while in antiquesociety,
god freed from the
nation or

the universalization of God,

about
Modernity brought out that sinilar views were anticipated
a father of
Humanity.Omvedt argues
elnicity and between individual
he talked about the relationship
inPhule'swork, "Pustak", where is a universalistic
that the relation of an individual to god
and nation. Phule argued individual on the
nation and community sbould be judged by the 3
relation and the the nation."
and the individual should not bejudged by
criteria of universalmorality
of commonness are essential to
Both Ambedkar and Phule argued that fecling Both
abolition of social equalities.
build a nation which can be developed only by
caste system have prevented
this commonality and
believed that Brahmanism and Phule
nation cannot be integrated.For both
until Brahmanism is destroyed, the Indian
a true religion as Hindu's
lacked consciousness
and Ambedkar, Hinduism was not
and Hinduism was artificial construct.

8. CONCLUSION
While in 1920s, he
Ambedkar constantly revised his views on politicsand economy.
social transformation, his speech in
emphasized the primacy of politics to usher
reflects
1955 reflects complete aversion with politics.Similarlyhis economic thinking
This shift
the influence of Liberalism, Marxism and Buddhism in different periods.
but a
can be accorded to the fact that Ambedkar was hot an arm-chair philosopher
leader of the untouchable community, who evolved different strategies in different
7 Ibid., 177

Tbid.,
14
181
Ibid., 183

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Understanding Ambedkar
1.24

writings and speeches,

Though the eritique of Hinduism is evident in early
milieu.
his
he lost all hope of
he converted to Buddhism towards the end of his life when
only
of ideal society is the one based
reforming Hindu religion.Ambedkar's conception French
on Liberty, Equalityand Fraternity which are not only the cardinal values of
Revolution but also of Buddhism.

9. SUMMARY
and
Ambedkar outlined his life philosophy as affimation of liberty, equaity
fraternity and rejection of Hindu philosophy based on triguna theory.
Ambedkar laid emphasis on the role of politics to establish social justice. He
condition of
argued that a share in political power was important to improve the
untouchables. Though he chose to enter po>itics but he retained the separate
identity of untouchables by staying out of the mainstream national politics.
Ambedkar's conception of history was an amalgamation of materialism and
idealism. He agreed with Marx and LiberalEnlightenment that history is a
movement towards progress and advancement of human welfare. He laid
emphasis on religion and ideas as the moving forces of history.
Ambedkar showed an awareness of meshing up of caste and class in Indian
context.Theproblemof untouchables was not only derivedfromreligiousideology
but also from the class interests of Savarna Hindus. Throug hout his text
"Annihilation of Caste", he uses the word class' and 'caste' interchangeably.
He argued that Hinduism is not religion but a code of laws. Throughout his life
he called for reforrn of Hindu religion; but having failed he converted to Buddhism
towards the end of his life. His conversion to Buddhism not only meant parting
ways with Hindu religion but also with politics in independent India, which he
believed had failed its emancipatory role.
Ambedkar defined his ideal society as the one based on Liberty, Equality and
Fraternity. He defined fraternity as the conscious sharing and communicating
of interests and the existence of various points of contact and modes of
communication. Thus conceptualized, he believed that fraternity is another name
for democracy.
Responding to Gandhi, Ambedkar points out that Gandhi's focus on caste system
as a factor for stability and adjustment of society is problematic because stability
should not come at the cost of change and social justice should not be sacrificed
for the cost of justice:
Ambedkar makes an interestingdistinctionbetween "culture and 'society'.
Thougheverysocietyhas one culturebutthereversedoesnotholdstrue There
may be differentsocieties in one culture.

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