BHIMRAO RAMJI AMBEDKAR (1891-1956)

INTRODUCTION
Ambedkar, popularly also recognized as Babasaheb was a great patriot,
social –political thinker, educationist, economist and administrator, political
reformer, parliamentarian, constitutionalist of high order and a revivalist for
Buddhism in India. He was also the chief architect of the Indian Constitution..
Ambedkar was a champion of social justice. His thought is centrally concerned
with issues of freedom, human equality, democracy and socio-political
emancipation. He was a revolutionary social reformer who demonstrated great
faith in democracy and the moral basis of a society. Ambedkar was posthumously
awarded the Bharat Ratna, India's highest civilian award, in 1990. Ambedkar's life
was shaped and influenced by his bitter and degrading personal experiences as
untouchables.
LIFE AND INFLUENCES
Bhimrao Ramji Ambedkar was born in the untouchable Caste in
Maharashtra on 14 April, 1891. He suffered all kinds of social humiliations in
childhood as well as in his subsequent life on account of the stigma of
untouchability. In spite of all these hurdles, he successfully completed his
graduation from Bombay University and went on to do his Master’s and Ph.D.
from Columbia University in the U.S.A. He was influenced by the liberal and
radical thought currents in America and Europe, more particularly with the thought
that emerged following the French Revolution. He formed the Bahishkrit
Hitkarini Sabha ( Depressed Classes Welfare Association) in1924. In 1928, the
Depressed Classes Education Society, Bombay was founded. He was appointed as
the Chairman of the Drafting Committee of the Indian Constitution and became the
law minister in the Nehru Cabinet in August 1947. Ambedkar was a bitter critic of
Gandhi and Gandhism. His quest of knowing the roots of social evils can be seen
in his writings of
● "The Untouchables''
● "Caste in India, its mechanism, genesis and development"
● "Philosophy of Hinduism" and
● "Annihilation of Caste".
 His social ideas were shaped during his formative years and
matured in his later stages of life but it remained focused on the desire for the uplift
of the down-trodden, which found expression in all his social ideas.

CONTRIBUTION OR SOCIO-POLITICAL IDEAS OF AMBEDKAR

Arnbedkar made a lot of contributions in the spheres of understanding
individual, caste, Hindu Social order, champion of human rights, problems of
Hindu women, Indian minorities, nation and nation building.

Opposition to Caste System: CRUSADE AGAINST CASTE SYSTEM

According to Ambedkar, the Hindu scheme of social structure based

on the four Varnas or Chaturvarna breeds inequality and has been the parent of
the caste-system and untouchability which are merely forms of inequality. To him,
the 'principle of graded inequality' was prevailing in Hindu society - divided the
society both vertically and horizontally. He founded the ‘Bahishkrit Hitkarini
Sabha’ for the upliftment of the depressed classes. He wanted the public services
to be made responsive to the needs of the weaker sections. Annihilation of Caste
is one of the foremost monographs published by Ambedkar aimed at explaining
the exploitative nature of caste and calling for its annihilation in order to secure a
social order based on equal status and dignity for all.

Ambedkar was a practical reformer who after taking stock of the whole
situation came to the conclusion that very little could be achieved in the practical
field in the effort of abolition of the caste system. He converted to Buddhism . He
suggested that 'education, organization and agitation' were the key elements needed
for the same.

Social reform was always the first priority of Dr. Ambedkar. He

whispered that the economic and political issues should be resolved only after
achieving the goal of social justice. Ambedkar distinguished the institution of
untouchability from that of caste although the former too is stamped by the same
principle of graded inequality as the latter. Untouchability is not merely an extreme
form of caste degradation but a qualitatively different one as the system kept the
untouchable outside the fold and made any social interaction with him polluting
and deplorable.
 Ambedkar did not go against Hinduism, but he has heavily criticized
Hindu caste/Varna system. For him, the Hindu social order is the root cause of
various social evils perpetuated in various forms in Indian society. Hinduism is
responsible for the abominable conditions of the down-trodden, especially of lower
caste and women. The inequality in Hinduism is a religious doctrine adopted and
conscientiously preached as a sacred dogma. To him, the depressed class was
denied basic rights under systematic oppression in Hinduism. The triumphant
Brahmanism began its onslaught on both shudra and women in pursuit of the ideal
of servility. He blamed Manu for treating women in a more or less similar way
as the shudra. He was convinced that for social justice and progress of the nation
it was essential that conditions of women should be improved a lot. He stood for
the economic equality of women and vehemently pleaded for the spread of women
education.

Ambedkar's idea of social justice was based on our indigenous historical,

social and cultural roots. His dream of a society based on socio- economic
justice, human dignity and equality. He challenged the existing beliefs and deep
rooted sometimes of the society and changed the society to be the vehicle of
modern values of objectivity and autonomy of reason in the affairs of men.
Ambedkar drafted the provisions in the constitution of India that guaranteed every
citizen the social, economic, political and cultural rights.

Ambedkar’s view was that, the government is answerable to all of society's

problems, to socio economic political cultural civic. He had a clear vision of an
ideal or just society based on liberty, equality and fraternity. B R Ambedkar has
given the constitutional remedies - milestones of public interest litigations. He
wanted to incorporate legal safeguards in the Constitution of India and to bring
regulatory reforms to bring equalities and to pave way for positive discriminations
towards depressed classes including women.

Ambedkar was a great admirer of the Parliamentary system of

Government. Ambedkar favored the functional theory of the state.
Ambedkar's ideas on justice are closely linked up with his concept of democracy
both as a form of government and a "mode of associated life". Ambedkar also
rejected Gandhi's Sarvodaya theory of social justice which associated both religion
and the welfare of citizens. He tried to achieve social justice and social democracy
in terms of 'one man-one value'. His view on social justice was to remove man
made inequalities of all shapes through law, morality and public conscience.

AMBEDKAR ON SOCIAL DEMOCRACY

● Ambedkar viewed democracy as an instrument of bringing in relation to
the change peacefully.
● Democracy does not merely mean rule by the majority or government by the
representatives of the people. To him, the Hindu Social System divided the
society into Varnas and Castes and also denied the existence of liberty,
equality and fraternity which are the deepest concern of democracy.
● In fact, Ambedkar understood very well that the Western pattern of
democracy is not applicable to the Indian scenario.
● Ambedkar interpreted the concept of democracy in the Indian context.
In his opinion, democracy is not as a fixed dogma, it always changes its
form, it is not always the same in the same country and that it always
undergoes changes in purpose.
● By “Democracy” Ambedkar meant, “a form and method of government
whereby revolutionary changes in the economic and social life of the people
are brought about without bloodshed”
● He believed democracy means no slavery, no caste, and no coercion.
Democracy is not a gift of nature. It is a habit of social living and can be
acquired by the people themselves for their emancipation and well being.
● He remarked, “A Democratic society must assure a life of leisure and
culture to each one of its citizens”.
● He supported the ideas of Constitutional separation of religion and state,
the provision of fundamental rights, and the assignment of important
functions to the Judiciary for strengthening the roots of democracy in India.
● The fundamental elements of his concept of democracy were liberty,
equality, fraternity, natural rights and justice.

AMBEDKAR ON STATE SOCIALISM

● Ambedkar studied several features of Marxism and favored some
Marxist principles.
 ● He usually subscribed to the material view of history and agreed to the need
for a total change for bringing in relation to equality.
● He also accepted the thought of public ownership of property. Though, he
did not become a Marxist.
● The other significant diversity of socialism was Democratic Socialism.
Ambedkar's firm belief in democracy attracted him to this ideology. He felt
that socialism was necessary to function within a democratic framework.
Democracy and socialism need not be opposed to each other. Therefore, in
1947, Ambedkar propounded the thought of 'State socialism'.
● State socialism means that the state would implement a socialist programme
by controlling the industrial and agricultural sectors.
● To him, the state will actively manage both the industry and the agriculture.
This will ensure equitable sharing of wealth and protect the needy and the
poor. Rapid industrial progress and welfare of all the parts of the civilization
will be the responsibility of the state.
● In 1947, Ambedkar suggested that the Constitution of India should
incorporate the principle of State Socialism. This thought of State Socialism
shows that Ambedkar was aware of the troubles of poverty and economic
inequality. So, he attached much importance to the role of the government.
Government, just as to him, has to perform the role of a welfare agency.

CONCLUSION
Ambedkar was a great social revolutionary. The social thought of Ambedkar
basically revolves around the idea of understanding the dynamics of the caste
system in India and waging a tireless crusade against the curse of untouchability.
He emphasizes that democracy is a tool in the hand of ordinary people to further
their interests and safeguard human values and dignity. His vision was not to
establish a mere political democracy but social democracy, what he calls a way of
life which recognises liberty, equality and fraternity as the principle of life. He
endeavored to rouse self consciousness and self respect among the Depressed
Classes.