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223 views19 pagesIndian Political thought-B.R.AMBEDKAR .Polity 2nd Sem
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Hajirath AmreenCopyright
© © All Rights Reserved
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/ 19
25
Bhimrao Ramji Ambedkar h
eld a prominent Position among the twen:
jeth century leaders of India, He was Widely read in history, culture
ia Sigion He realised that di isi
a
1 stortion of teligion and misinterpretation
of history and culture did more h; fo Indian social life than foreign
© harm
ies. Ambedk,
sions and domination for centuri
inv
. for e ‘ar took upon himself
the task of fighting for religious, social and economic equality in the
Indian society.
‘ars Were the original inhabitants
of Maharashtra. The term Maharashtra was coined on the basis of Mahar
ars were treated as untouchables by the caste
, BR. Ambedkar had
Academic Carrier
However, he continued his education first at Satara and then at Bom-
ty. tn 12, Ambedkar passed his B.A. examination with the asistance
jlencouragement from the Mabaraja of Barada intheform ofscholarshp
wm the prestigious Elphinstone College with dint, In 3, under
weeement to serve the Baroda State for ten years i = Cuan
tevaschosen bythe Maharaja of Baroda for higher studies Columbia
wibersty of US.A. He mest full wr of ths opportunity and obtained
f degree in 1915 and Ph. D. in i916 on his thesis, “Nation
or India” Lyiii GREAT POLITICAL. THINKERS,
At Baroda and Bombay
In 1917, Ambedkar joined the Baroda State Servieg
of the scholarship. He did not get respectable treaty
belonged to an untouchable community. His subordinaty
files on his table and would not serve him even drinkin,
plained against unbearable treatment to the Maharaja but %
able to change the situation, n utter frustration and dispust yoyo" tin,
for Bombay only after five months. Hie firs started a busing Bay
wo iti ite ISS ang ve
joined as Professor of Political Economy in Sydenham Colfe, a they
tn 1918, As a teacher he quickly earned reputation among 20h
his fellow teachers due to his brilliance and command gvey pee
However, very often he felt insulted due to the behaviour of yj te
colleagues in the college. In 1920 he resigned the job to resume he
in law and economics in London, is tui,
Demand for Equality
In 1918, the first All India Depressed Classes Conference was he
at Bombay, In it some social reformers like Lokmanya Tilak raised wi
for the uplift ofthe untouchables. Ambedkar felt that expression of sue,
sympathy for his community within the framework of the existing soci
structure of Hindu society could not bring about any change in the situation,
Therefore, Ambedkar demanded separate electorates and reservation
of seats for depressed classes in proportion to their population. In 1919
when the Montford Reforms were being formulated, he emphasised the
need of social equality before the demand of Home Rule.
Advanced Studies in England
In September 1920, after a break of about four years, Ambedkar
rejoined the London School of Economics and Political Science. He also
entered Gray’s Inn to qualify as barrister. The generous Maharaja of
Kolhapur Shahu Chhatrapati offered financial help to ‘Ambedkar in the
resumption of his studies which he accepted gratefully. He devoted al
his attention to studies. In 1921, the University of London acceple' Se
thesis “Provincial De-centralisation of Imperial Finance in British Ini
for MSc, Economics degree. In 1923, he submitted his thesis for va
(Eco.) on the subject, ‘The Problem of the Rupee —its: ‘origin. and its slut a
In the same year he was also called to the Bar. These academic attainme
prepared him to face any situation in future life.
Love for Books ;
ed a pees
: i‘!
During his stay in U.S.A, and England, Ambedkar cultivates ce
taste for good books, His thirst for books often made him (0 se gt
his daily needs for the sake of buying some books. He built * je
collection of books in his personal library in Bombay. on Sub
Jaw, philosophy, religion, sociology, economics, politics ™ Dr. B. R. AMBEDKAR Lxiv
biographies. At the time of the Second Round Table Conference he’ bought
books in London and sent thom to India in 32 boxes, Ambedkar dis-
tinguished himself in many subjects like history, economics, politics, law,
constitution and religion. Pandit Madan Mohan Malaviya offered to pur.
chase his entire library for two lakh Tupees for the Banaras Hindu Univer-
sity.
Influence of Buddha
Ambedkar extensively studied the history of human relationship in
the Indian society. He wes particularly impressed by the work of Lord
Buddha, Kabir and Jyotiba Phooley. He believed that political revolution
of the Indian society was preceded by the zeligious and social revolution
of the Buddha who took the stand against the Shastras which preached
sacredness of caste system in Hindu society. Buddha taught the noblest
doctrine of love for all. According to Ambedkar Buddhicm was a great
revolution —it started as a rcligious revolution but developed into social
and political revolution. He compared it with French Revolution! Starting,
the history of social reform movement in India Lord Buddha preached
non-violence as a way of life. He preached against Chaturvarnya and
the view that Sudras and women could not become Sannyasis. Ambedkar
was impressed by the Tripitaka statements that ‘real religion lives in the
heart of man and not in the shastras” About Buddha, Ambedkar said,
“No man ever lived so godless yet so godlike”? During the medieval
period, Kabir launched a campaign against the evils of caste system in
the Hindu society, yet Hindus did not follow these social reformers.
Influence Jyotiba Phooley
In the nineteenth century a great crusader of social equality was
Mahatma Jyotiba Phooley carried the movement for social equality in
Maharashtra and founded Satyashodak Samaj (Society of Seckers of Truth)
in 1873, Phooley staged a revolt against caste system which denied ordinary
fuman rights to all the members of Hindu society. Ambedkar praised
im as the first man who inspired confidence in the masses, Phooley
pened schools for women in 1848 and for untouchables in 1851, The
Maharaj of Kolhapur Shahu Chhatrapati called Phooley the Martin Luther
of Maharashtra’. His Satyashodak Samaj preached three things :
1. God is one and all beings are His children.
2 There is no need of middle man between God and man,
3. Greatness should not depend on the conditions of birth—what
caste man is born in.
Ambedkar under the teachings and inspiration of Mahatma Phooley
Ghetished the ideal of society based on equality, liberty and fraternity,
Asamark of respect, he dedicated to Phooleyhis book Who Were Shuda,
TTD cpp
: a Ambedkar : Writings and Speeches, Vol. Ill, p. 153
bid, P. 167.
ee GREAT POLITICAL THINKERS
Social Thought
Lx
iti f Hindu Society .
Critique o! died the Hindu social system objec,
B. R. Ambedkar stu : ‘d M objectives,
is rt Hindu culture is based on high ideal, Yang
dispassionately. Though Fi nanitarian service, the Social life «4%
violence, tolerance, love and huma ;
lence (lerentraditions. The ideals of freedom, equality an td
realised in practical social life. According to Amp Slte
the ees theoretical ideals and practical life in Hin dae
was the main cause of its weakness and consequent subjugation fo, .°
turies. The Hindus were: never asociety asan organised system Of indivi ' a
with a common purpose. They were always a system of castes with difere’
rights and purposes. According to Ambedkar, “Hindu society a gt
does not exist. It is a collection of castes, each caste is conscious of i
existence. It is not even a federation.’ its
Against Caste System
‘A society is always composed of classes, social, economic aid ig.
tellectual. An individual in a society is always a member of a class Thy
most unfortunate characteristic of Hindu society was that classes developed
into a castes, a parcelling into bits of a larger cultural unit. While an
Guilised society would accept division of labour, Hindu society gave sag
tion to the division of labourers into watertight compartments. Ambedkar,
realised that social stratification of occupations by caste system was 4
pernicious development. In Hi indu society social rules subordinated natural
powers and inclinations of individuals.
Denial of Equality
‘The Hindu social order does not recognise the principle of equality.
It was given to believe that men differ from birth. What is important
is to what class a man is born. Thus Hindu social order is based on
graded inequality and the principle of fixity of occupation, regardles
of a person’s ability and quality. Hindu social order denies individual
freedom. The responsibility of upholding and maintaining the social system
was given to the king. By denying the right of education, resentment,
and use of arms, the social and economic status of lower castes was
fixed. Hindu social order was declared the sacred Divine order. All pox
sibilities of change, abrogation and criticism were ruled out. As all the
classes are mutually exclusive, hence there is no free social intercourse,
Hindu social order never recognised the individual as a centre of soci
purpose. Instead the social life was based on Varna (Class) of whith
originally there were four. Later on the class of untouchables was #
to the four varnas, Man was entitled to rights and privileges due to I
class he belonged to. In disregard to individual merit God created
men yet they were not created as equal. The four varnas later 00 gave
1, Babasaheb Ambedkar : Writings and Speeches, Vol. 1, p- 50. re
Dr. B. R. AMBEDKAR Lxvi
pisth t0 innumerable subcastes in each varna or class. Class consciousness
and class conflict has been basic in Hindu society. Rigid rules of marriage,
ating ad social customs prohibited Hindus to grow as a harmonious
community
religion in all matters, yet it gave sanction to com ete segregation
ea known as untouchables. It amounted to declaring that Roteeeioniee
were not human beings and not fit for social association} Ambedkar
Jamented that Hindu law givers Manu, Yajnavalkya, Narada ete. framed
laws of conduct and social life in a manner to create a permanent division
of society. Division was created between touchables and untouchables.
Aclass of people were given only duties with no rights. Under the stigma
of untouchability there were denied human treatment. The higher castes
in Hindu society enjoyed all rights and privileges. In the name of code
of conduct they were even allowed freedom to maltreat a section of
the society called untouchables. As compared to Muslims and Christians,
Hindus always presented themselves as a divided house and not as a
homogeneous community.
Against Chaturvarnyas
With the growth of caste system among the Hindus, the Hindus religion
ceased to be a missionary religion, It became a weapon in the hands
of orthodox Hindus to persecute the reformers of the society. Ambedkar
believed in liberty, equality and fraternity as the principles of ideal social
system. He said, “There cannot be a more degrading system of social
organisation than chaturvarnya. It is a system which deadens, paralyses
and cripples the people from helpful activity.”* Hinduism is based on
the principle of graded inequality. As unprivileged classes did noy stand
on common footing they could not unite to attack unjust social structure.
A Kshatriya would not join hands with vaishyas and vaishyas would not
join hands with shudras to fight for just social order. According to Am-
‘kar it was the most unfortunate that religion was a:rock on which
indus built their house in which there was division into touchables and
pnctchables and then division of touchables into innumerable subcastes.
He red with Mahatma Gandhi who opposed untouchability without
» Bebasaheb Ambedkar : Ibi I. V, p- 92.
® ‘Bobesched Ambedtar © Wiitngy and ‘speeches, Vol. I, p. 63. Lovii GREAT POLITICAL THINKE!
sing chaturvarnya, According lo Ambedkar, Gandhi accg
form of society without bothering to wig
an onship between the four varnas. The varnag th
ife of cooperation and were always animated by muty, n
n of Shudras
By his close scrutiny of Hindu scriptures nd evolution o
covered that Bralmins did everything gy Hn
society, Ambedkar di
the caste gystem for their vested interest. They added new gine,
of perversion to the original division of Hindu society into gic
Rigveda there is no mention of shudras. It mentions only three“ hy
fas. Salapatha Brahmana also doo
as brahmins, kshatriyas and vaishy. I
mention shudra as a separate varna. Ambedkar tried to prove that “a
dra,
were one of the Aryan communities and formed a part of the Ks
in the Indo-Aryan society. Brahma Purana mentions shudras as aly;
living above the Vindhyas. There were shudra kings who were 3 by
to participate in the coronation of Yudhishtra. Ambedkar has pas
toa story of the Chandogya Upanishad to show that shudras were cai
to the sludy of Vedas! However, there was @ continuous feud beta
Shudra Kings and Brahmins in which Brahmins were subjected to me
indignities and tyranny. It was quite natural that Brahmins devely
hatred towards shudras who were kshatriyas. They refused to Terra
upanayana of the shudras. Owing to denial of upanayana, shudras, xy
were ksbatriyas, became socially discarded and fell below the rank ¢
vaishyas and thus came to form the fourth varna.’
Change in the Connotation of Shudra
‘According to Ambedkar, first, there was change of connotation
the word sbudra. It lost the name of the particular community or clas,
It became a general name for a low class people without civilisatio,
culture, respect and position. Secondly, the meaning of the. word shudra
further widened with the passage of time and innocent people were sub
jected to the strict code of Brahmins, The sanskaras recognised by the
‘Aryan society were performed by the Brahmins. These were open (0
all Aryans and non-Aryans, Due to their hatred for Shudras, Brabmiss
refused to perform these rites for them. This was the beginning of their
social segregation. As all social rights were linked with the performance
of sanskaras, shudras were denied all rights in the society and were looked
as inferior by three castes. There were penalties for Brahmins performing
unauthorised upanayana. As a proof of it Ambedkar gave the instanc?
of Shivaji’s coronation ceremony.* No Brahmin priest was ready to ptt
the coronation ceremony until Shivaji’s Rajput connection was ‘established
1 Stony of Shudra Janasrati aught Vedas by Raikva— Babasaheb Ambedko: 10
‘and Speeches Vol. VI, p. 108.
2, “Babasaheb Ambedkar : Ibid., pp, 156-175.
3, Wid, p. 176. Dr. BR AMBEDKAR. Lxyili
| qyree other Classes
Hindu civilisation produced th
| phe eriminal tribes which number 1
ribes (adivasis) with 15-millioy
|eifons. Its dificult to underst
ree other classes besides shudras :
more than 20 millions, the Aborginal
and the untouchables not Jess than 50
: Feet understand why Hindus produced these classes
{th rime a6 Profession, with stigma of living an uncivilised life forever,
| and with a life of outcaste and untouchable by others. According to Am-
bedkar it was class consciousness which brought great degradation to
Hindu society. A class of outcastes and uritouchables
from four varnas. According to Ambedkar treating a's
ulation as outcaste and untouchable was the great blot on Hindu
society. Ambedkar took upon himself the task of fighting for their rights.
racially differ from the
ns Dravidia > ‘8 Were given the conditions of life
ia which their thinking, habits and general conduct could not improve.
They forfeited their civic rights and were forced to live a depressed life,
Resioration of civic rights to untouchables and giving them equal rights
with others was the only way to bring about a social revolution in Hindu
society. Ambedkar launched a powerful movement to briag such a revolu.
tion.
Atrocities upon Untouchables
Amb-dkar said, “Hindu law declared that the untouchable was not
person, Hinduism refused to regard him as a human being fit for com-
radeship.' Ambedker has narrated many instances when a suffering out-
‘caste woman did not get help as she could not be touched, an untouchable
boy lay outside a dharamshala as he could not be admitted in, an un-
touchable patient was not treated by a higher caste doctor. The society
imposed restrictions even on their eating and wearing clean clothes. Pratap
Teported a case when they were forced to pay Rs. 200/- as fine for serving
hatwa to their marriage party in Jodhpur on February 26, 1928.
Movement Against Hindu Social Order
The movement against the established Hindu social order and for,
the rights of untouchables was started in two stages, the first in the form:
of petitions and protests, and the second, in the form of direct actign,
to use wells, schools, buses, railway etc. In March 1927, in the first
‘conference of untouchables at Bombay, Ambedkar asked them to fig!
for their rights give up dirty habits and rise to manhood, Earlier Gand
had warned the Hindus that with the sin of untouchability Swaraj would
Rot be achieved even in 100 years. This support strengthened the hands
of Ambedkar,
Humanitarian Struggle
| Ambedkar believed that caste system and untouchability were parts
[Ol some social system Younded on some principle. Without destroying
Dabasaheb Ambedkar ; Writings and Speeches, Vol. V, p. 92. i >
GREAT POLITICAL THINKERS
caste system untouchability could not be review.
stressed the necessity of rooting out ideas of hig et,
caste basis. He asked his followers to fight against the, °° lyr
life Without fear. The leaders of the Satyashodak mover. lation
Save full support to Ambedka struggle for the rij ,
classes. Through satyagraha he le ert thn’ dpe
common drinking water and right of worship in temples yr igh 4
Satyagraha, the burning of Manu Smriti and the Kajn'® Maha ft
Satyagraha were some of the movements which attracteg @™ Mart
World attention towards humanitarian sleuggle of Ambegh ®t g
Demand of Safeguard *
On August 8, 1930, as president of the first session
Depressed Classes Association, Ambedkar demanded safeguar,!
downtrodden untouchables in the Constitution. He pleaded fart
resentation in official committees. As member of the State a I rep,
appointed by the Bombay Government in 1930 to find out ent
social and economic condition of the depressed classes, Ambedkay
mended scholarships for students of depressed classes, their recryjo™
in police and army and their greater involvement in social and et
activities. cul
Political Activity
Ambedkar was not impressed by the replacement of the word Hari,
for Untouchables by Gandhiji. He saw with suspicion the formatint
Harijan Sevak Sangh by Gandhiji for removal of untouchability as it ws
entirely managed by caste Hindus and the Sangh worked as an orgs
of the Congress Party. Ambedkar maintained that its main aim was io
secure support of the depressed classes. Therefore, Ambedkar formed
Samata Sainik Dal (Social Equality Army).
As he earned distinction as.an intellectual and a scholar, Ambedkar
secured for himself a social and political position of great resped ia
Maharashtra and in India. He felt that concerted action to secure poliicl
and economic rights for people ignored for centuries was necessary!
give them a better future. He demanded a separate electorate and reser
vation of seats for the depressed classes in proportion to their population.
In all deliberations on constitutional reforms from 1911 (the Moatfod
Reform) to the Cabinet Mission Scheme of 1946, Ambedkar took ate
‘part to assert social and political rights to all sections of the populations
‘As a member of the Bombay Provincial Committee to work wit
Simon Commission in 1927, Ambedkar pleaded that depressed ols
be treated as a separate community and given separate electorat®-
the Round Table conference in London in 1930 Ambedkar sepres? ‘ft
the depressed classes alongwith Rao Bahadur Srinivasan. He altar
the British Government for not initiating constitutional measures °
prove the lot of untouchables,
fore,
f
of All Dr BR. AMBEDKAR
afict with Gand
jo!
In the second session of
bodkar met with stiff opposition from Mahatma Gandhi onthe secure
{political rights for depressed classes, Guan aid that he would reset
nitical rights of untouchables with ine ned May 23, 1932 at the
{India Untouchability League at Poona, Ambedkar said that he did
jot want temples or wells or Inlercaste dinners but government service,
ond clothing, education and other opportunites Nose securing
separate electorate for the depre: sed classes, through Communal Award
yf 1932. However, when Gandhiji Protested against the award and started
4st unto death all the national leaders Cooperated and persuaded Am-
jedkar to accept joint clectorate with the Hindus to save the life of
Mahatma. On September 24, 1932 Ambedkar signed the well-known Poona
pact on behalf of the depressed classes ensuring separate seats for them.
The pact was later embodied in the Government of India Act 1935.
Resistance from Caste Hindus
Regarding depressed classes, Ambedkar pointed out that as this clas-
sfication of persons into castes is on the basis of social wig economic
considerations, it should have nothing to dowith religion. Religious segrega.
tion of a particular class has harmed Hind
indu community and forced millions
of depressed class to convert to Chri
s r istianity or Islam. In his attempt
to reconstruct Hindu society free from caste system and untouchability
m the Hindus. In April 1942, he
f the Round Table Conk
Entry Satyagraha. With that object
mass thread ceremony. Experience has taught me better. I stand today
absolutely convinced that for the depressed classes there can be no. equality
among the Hindus.)
Labour Member of Executive Council
On July 2, 1942,
Dr. Ambedkar was included in the Executive Council
of the Viceroy. It
Was a rare recognition on official level. For the first
lime in the history of this century an untouchable got a place in the
highest governing body. He was given the Labour portfolio. As labour
member he worked hard to give workers their due rights, and to provide
Social security to the labour class. In securing reservation of seats for
embers of the depressed classes and Ambedkar made use of his position
™ raising the standard of the life of labourers. He worked hard for
(iblishing better relations between labour and management and thus
for industrial peace through suitable law.
1. ‘Source Material on Dr
BR Ambedkar and the Movement of Untouchables, Vol. 1,
Govt, of Maharashtra, Bombay, 1982. Lei GREAT POLITICAL THINKERS
Gandhi and Ambedkar
Difference on Varna System
Both Gandhi and Ambcdkar stood for equality, justice and f
to all regariless of caste, creed and sex. Yet one finds serious pee
on how stich social order could be established, Mahatma ge
wiews about caste system written in Marjan were. quite diffeg 2h
those of Ambedkar, Interpreting Hinduism Gandhiji said, est tem
nothing to do with religion. 1 is. custom whose origin 1 do qa" bi
and do not need to know for the satisfaction of my spiritual fy”
But 1 do know that it is harmful to both spiritual and nationgy (22
Varna and ashrama are institutions which have nothing to deni th
The Inw of varna teaches us that we have cach one of us carn oug et
by following the ancestral calling, I defines not our rights but our avec!
All are good, lawful and absolutely equal in status..tt would he wo
and improper to judge the law of varna by its. caricature in th"®
of men who profess to belong to a varna, whilst they openly cay
a breach of its only operative rulé. Arrogation of a superior staty hs
and of the varna over another is a denial of the law. There is net
in the law of varna to warrant a belicf in untouchability.” Senn?
Ambedkar’s opposition to this interpretation of Hinduism Gandhijfanie?
said, “In my opinion the profound mistake that Dr. Ambedkar has nat
in his address (undelivered speech of Dr. Ambedkar for the 1936 Ana
Conierence of the Jat-Pat-Todak Mandal of Lahore) is to pick out te
texts of doubtful authenticity and value of state of degraded Hindus ake
are no fit specimens of the faith they so woefully misrepresent!
Dr. Ambedkar totally disagreed with what Gandhiji wrote. In kis
long reply to Gandhiji, he answered all the points. He maintained tht
the caste system completely ruined the Hindu society. Reorganisatca
of Hindu society on the basis of varna system was not possible becaus
it was very likely to degenerate into a caste system without proper leg!
control. Morcover, reorganisation of Hindus on the basis of four vara
could prove harmful as it would have degrading cffect on the mass by
denying them opportunity to acquire knowledge. Hindu society must be
reorganised to recognise the principles of liberty, equality and frateriy.
Religious sanctions behind caste and varna had to be destroyed. Ambedkar
said, “A society based on varna or caste is a society which is based 02
a wrong relationship, 1 had hoped that the Mahatma’ would attempt 0
demolish my argument but instead of doing that he has merely reiterated
his belief in Chaturvarnya without disclosing the ground on which its
an
Differences on Movements ,
In September 1932, under the patronage of Gandhiji an All India
Anti-untouchability League was formed which was later on renamed
'T Mahatma Gandhi, Harjen, 15 August 1936, Quoted by Ambedkar— rings 24
Speeches, Vol. I, p. 83,
2. Mid, p.'b9, De BR AMBEDKAR Lyi
ac oe oe Puc i tS exclusion of leaders of depressed classes
lees ering Poly an due ° its programme, Ambedkar was not
a ehould oo emenl OF the mates Party, His suypestiog that
setzae so ncentrate on rconomic, social and oy eatin im
eee on Beare 7 penne ignore, Gandhiji acked him fey
f Th a
¥eannol Phe A message. The outcaste ie abe on cata sya
There will be outcastes as long as there are castes, Aud nothigg sa
smancipate outcaste except the destruction of the caste. ‘system, > Theking
gna different wavelength Gandhi: ility is t re
andhiji said, “Une
got of the caste system, but of the distinction wee ds product
Gept into Hinduism and is corrogi
chability and Tevert to the
of four varnas, Ambedkar had seri ifferences with Gandhi on this
satler. Sensing Political objectives of the Harijan Sevak Sangh, Ambedkar
severed his connection from it, He formed a Parallel organisation as
the Samata Sainik Dal (Social Equality Army),
Differences on Separate Electorate
Ambedkar had differences with Gandhiji on the question of separate
dectorate and reservation of seats for the depressed classes, He openly
‘aid that as there was no link between the Hindus and the depressed
dasses, they must be regarded as a distinct and independent community,
With the Simon Commission appointed by the British Government in
Communal Award and Poona Pact
Gandhiji bitterly opposed Ambedkar fon
|fmmunities. He said he would not mind the ables co
("0 Christianity but he would Rot support separate pola rights for
'm. Gandhiji resented the recognition given to. the untouchal les a
Separate political entity through the Commusial Award of 1932, giving
epresentation of, minorities and untouchables: inthe, Provincial legislatures.
|fttording to Gandhiji untouchability was a stigma on the Hindu religion
‘ndit must vanish, Separate electorate would make it a permanent catire
i Tise to serious problem of human relationship. Untouchables wou 7
eriS be untouchables. As a protest to the ‘ommunal Awa
Ktecareg his fast unto death, This created serious stuaton, Leaders
muCmeress persuaded Ambedkar to help sve the He of Mahan,
Bites ene Sp es
™'10years. A pact was signed between the Congr
t ‘ming a pact with minority
| untouchables converting
L >
Lwiii GREAT POLITICAL THINKERS
representing depressed classes in September 1932, known
It "hullified the earlier ‘Communal Award and was later o, Poona
in the Govt. of India Act, 1935. copa
It must be pointed out that Ambedkar felt that the Po,
against the interests of the depressed classes and he mug
separate electorate. The Harijan Sevak Sangh of Gan hi it gt
incorporate abolition of caste system in its programme, Gangyidy
satyagraha against Britishers but did not favour it for untouchabje!
the caste Hindus. He wanted to abolish untouchability but oo ?
the cas reading caste Hindus. He had his own reservations on nt
of rights of the depressed classes. But Ambedkar wanted reorgans
of the Hindu society with complete abolition of the caste syste
Untouchability, on the principle of freedom, equality and justice mg!
ternate to this was recognition of depressed classes asa separate, conan a
like Muslims with separate political rights. ny
Political Thought
Support to Democracy
On the basis of his extensive study and knowledge of the evoluig,
of human society and social institutions, Ambedkar was convinced thy
democracy was the only form of government which ensured liberty xj
equality in the society. ‘Addressing the First Session of the Round Tit,
Conference in 1930, he said, “The bureaucratic form of governmen
Tadia should be replaced by a government which will be the governnex
of the people by the people and for the people.”! Believing that witht
self-government a country cannot make any progress, Ambedkar sid
in which the men in power will give the
undivided allegiance to the best interest of the country. We must hse
a government in which men in power, knowing where obedience
end and resistance will begin, will not be afraid to amend the sod
and economic code of life which the dictates of justice and expedient)
so urgently call for.”* Speaking on behalf of the depressed classes sat
denial of political rights to them, he emphatically said, “No share of
political power can come to us so long as the British ‘Government remalts
as it is. It is only in a Swaraj Constitution that we stand any
of getting the political power in our own hands without which we
bring salvation to our people.”
Notion of Democratic Society
4 Explaining his notion of a democratic society, Ambedka
‘Democracy is more than a government. It is a form of the orgams
of society. There are two essential conditions which characteris? 7
democratically constituted society: (1) Absence of stratification
1. Babasaheb Ambedkar ; Writings & Speeches, Vol. Il, pp. 503-4.
. si
2 , 505.
3, Tid, Vol. IV, p. 28. De DR AMBEDKAR
ito lassess Qa Social habit on the part of ind;
stich are ready for continuous readjustment ot ree
grinterests.”) A really democratic povernnnsey wast
jm and structure of democratic society: If te
mocratic the government j bound to be undeme
HW the ment
peratic, Cautioning
al disposition of the individuals
jenot democratic then a democratic
y dangerous form of government,"2
democratic government would not be
remained divided into classes
ceciety Would place class int
no justice and fair Playin the function
being @ government of the people and by the people, y mus
of mind and proper socialisation. Ambedkar said, “Democracy is more
than a social system. It is an attitude of mind, a philosophy of life.”
Need of Fraternity
tion Ambedkar said that in democracy
equality and liberty ensured by the Constitution could not be considered
sufficient. Without fraternity equality destroys liberty and liberty destroys
equality. Fraternity implies true religious spirit which is the basis of acy
democratic system. Ambedkar complained that in India people forgot
the statements like ‘All this is Brahma’ (Sarvam Khalvidam’ Brahma).
‘Tam Brahma’ (Aham Brahmasimi), That “Thou art” (Tattvamasi), Brab.
manism and its belief in caste system, divides the society into classes
and the very basis of democratic society destroyed. To reconstruct Indian
Polity on firm democratic principles people must recognise the importance
of fraternity with equality and liberty. As we r
recognise that we are all
parts of the same cosmic principle there will be no room for any theory
af associated life except democracy. Democracy must be made obligatory
for all.
Conditions for a Democratic System
In his speech delivered on December 17, 1946 in the Constituent
Assembly at New Delhi, Ambedkar clearly outlined the conditions for
a democratic system. In democracy those who are in place of authority
Must seek mandate to rule after every five years. He called it “long term
velo” of five years. The second condition is the necessity of strong op-
Position. Third condition is equality to all in the cyes of law and ad-
ministration, Setting the fourth condition of a democratic government
ar said, “In my judgement for the successful working of democracy
an important condition is observance of constitutional morality. Yn the
larger interest of socicty and country, the party in power must resist
1. Ibid, aa
B ids pp. 282-83. Lov GREAT POLITICAL THINKERS
temptations. Not only this, “in the name of democracy the,
no tyranny of the majority over the minority.” TE muse
Parliamentary Form of Democra-y
There are different forms of democracy prevalent j, ,.
countries, Of all these Ambedkar felt that parliamentary demo ifferey
the British type could suit India. Speaking at D.A.V. College, whe at
on October 28, 1951 he said, “Personally speaking, I am He hindha,
attached to the Parliamentary system of goverament. We must aay
what it means and we must preserve it in the Constitution,” Epa
his liking for such a system Ambedkar said that it had three j siig
traits : negation of heredity rule, laws applicable to public life haye pe!
approval; rulers cannot stay in power without the confidence ofthe ie
To quote his words, “In parliamentary democracy there is the lege
toexpress the voice ofthe people; there is the executive whichis, subordinate
to the legislature and bound to obey the legislature. Over and abo
the legislature and executive there-is the judiciary to control both and
keep them both within prescribed bounds. Parliament democracy hay
all the marks of a popular government.”?
Conditions for Parliamentary Democracy
Ambedkar knew that parliamentary democracy could fail as there
could be discontent and dissatisfaction in such a system. In spite of con.
stitutional assurance of equality and liberty the parliamentary system cannot
succeed without social and economic democracy. According to Ambedkar,
“Democracy is another name of equality. Parliamentary democracy
developed passion for liberty. It never made even a nodding acquaintance
with equality. It failed to realise the significance of equality and did not
even endeavour to strike a balance between liberty and equality, with
the result that liberty swallowed equality.”? Conscious of the possibility
of failure of parliamentary democracy in India due to division of population
on account of castes, untouchability and religious minorities, Ambedkar
fought for a separate electorate for the depressed classes. From 1919
to 1946 he pleaded for this in all deliberations of constitutional reforms.
So far as rights of untouchables were concerned he had serious doubls
in the intentions of the Congress Party largely governed by Hindu leaders.
Later on he conceded on the mere reservation of seats in the provinci
and central legislatures. Appreciating his cooperative approach he was
made the Chairman of the committee to draft free India’s Constitution.
As an architect of Indian Constitution he did whatever was possible t0
ensure political and economic rights of the depressed classes.
Need of Education
Ambedkar knew that education was the necessary precondition for
1 Specch delivered nd :
TF pst vere a the Al India Trade Union Workers Camp at Delhi on Septembet
2 Wbid, a
Dr. BR. AMBEDKAR Lowi
the 1 eee On the principles of equality and justice.
Steyn ale Of Pek
