Ans 3- B.

R Ambedkar was born in 1981 in Mahar community, the then untouchable caste in
Maharashtra, due to being born in such an environment Ambedkar had to face a lot of
humiliation and therefore was adamant towards the cause of uplifting untouchables. Ambedkar
focused the attention of the Hindus towards the generating tensions of social problems and
paved a way to solve them in the interest of Hindus as well as the political system of India.
Having a first hand view of such discrimination towards the lower castes in the Hindu society
led Ambedkar have a different political view. Ambedkar believed that political and economic
reforms would only be successful after there are social reforms in the country. Ambedkar’s
political views are a collection of his own experience of living in the country. Ambedkar is
treated as a social reformer much more than a political thinker because of his stand towards
making India a livable place for untouchables at that time. Some stances of Ambedkar was
very strict particularly on the caste system, Ambedkar bitterly criticized the social system of
Hindus based on varnas because it promotes inequality. He was adamant that the problem of
untouchables cannot be solved until radical changes were made in this regard. Ambedkar was
also in favor of annihilation of the caste system he believed that the caste system instead doing
any good is making an irrepairable loss to the untouchables. In 1932 with the announcement
of communal award which gave the untouchables 2 votes in the provincial assemblies
Ambedkar was successful in getting certain benefits to the depressed section but the same
award was repealed when Gandhi started a fast until death. Ambedkar devoted his life to
abolish untouchability as a practice, he believed that the ideas of economic progress without
social justice would lead towards more depression of the untouchables. Ambedkar’s method to
remove untouchability includes was a plan of all around development of untouchables. The
main reason of untouchability and a major disadvantage of that too was lack of education,
depressed classes were not given proper treatment in the educational institutions, Ambedkar
makes british responsible for this delta between the castes in India. Furthermore, Ambedkar
wanted the depressed classes to make themselves free from the bondage of villages and acquire
new skills to start a new profession and take advantage of industrialization. He also wanted the
depressed classes to organize themselves politically, with political power the people would be
able to introduce new bills for the likes of the depressed classes. Ambedkar also believed on
rights of the people and while articulating his views on annihilation of caste he based himself
on the idea of social order in correlation to the ideas of liberty, equality and social-justice. .
Another social contribution and a major one of Ambedkar were in the creation of the
constitution of India. B.R Ambedkar was the chairman of the drafting committee of the India
constitution. Ambedkar was a liberal thinker and was a hardcore believer of the value of
constitutional democracy having irrevocable elements of social and economic democracies.
Social democracy refers to a way of life in which equality and fraternity are not different
whereas they form an union. Ambedkar emphasized on the social component of democracy, as
a government he explicitly expressed himself in favor of the British parliamentary model of
democracy. Ambedkar was a protagonist of the idea of social justice as an inalienable part of
the constitutional democratic framework in India. Ambedkar had given insistence towards
creating social justice by way of giving statutory basis to policies giving social justices so as
to make them a compulsion while creating a constitution. Ambedkar has various other
contribution in making of the Indian constitution and his social justice phenomena can be seen
in all those various additions. Ambedkar was adamant in giving fundamental rights to the
people his addition af Article 32 in the Indian constitution as a safeguard of those rights is an
example of the nessecity of FR’s in creating social justice. Ambedkar supported the idea of
strong central government because he had a view that casteism was prevalent in the local bodies
and the local government would not give such importance to the needs of the depressed classed
that’s why he supported the idea of a stronger central government because at the national level
such differences does not exist in this manner. Ambedkar also supported democracy as a way
of life and the central of political thinking of Ambedkar is enclosed in two of his statements,
the rights are protected not by law but by social and moral conscience of society, and a
democratic form of government presumes a democratic form of society. He deliberates
democracy as a form of society, or a mode of associated living, and a social conscience is the
only protection of all rights. The origins of democracy are to be examined in social
relationships, in terms of associated life among the people who form a society. According to
him, social relationships are main factors to democracy. Ambedkar is a social democrat in spirit
and practice. His special contribution to political thought lies in his connecting liberty, equality
and fraternity to the concept of social democracy, which in line, he relates to democracy as a
form of government. Ambedkar explained the limitations of social democracy in everyday
functioning. He categorically stated while addressing the constituent assembly Political
democracy cannot last unless there lies at the base of it social democracy' which means, a way
of life which recognizes liberty, equality and fraternity as the principles of life this statement
indicates that he defined democracy as a form and method of government whereby radical
changes in the economic and social life of people are brought about without killing.

Because of his ideas of social justice and creation of constitution and a democratic India with
insistence on creating social equality it is believed that Ambedkar was more a social reformer
than a political thinker as all his political views contains a hint of social reforms needed in the
country to stabilize the country because he believed that economic and political reforms
without a social change in India would lead to more difference between the upper and lower
caste Indians.

Ans 4- Mahatma Gandhi or originally known as Mohandas Karamchand Gandhi was a social
leader of India and still is the father of our nation. Gandhi worked for the betterment of India
and was a huge force towards the independence of India. He came to India during the first
world war and initially supported the british believing that the britishers would leave India in
turn of the support. The first major movement of Gandhi was the support of indigo workers
and this initiated his idea of non-violent protests. Gandhi organized various country wide
protests and he severly criticized the british government on various occasion. The main idea of
Gandhi was a non-violent series of protests to lead britishers out of the country.

Gandhi on Non-Violence - Gandhi was always in support of Non-violence and it was treated
as an notable feature and a shadow of Gandhi’s thought. He always deemed himself in the
advocacy of the concept of ahimsa or Non-violence. The original concept of ahimsa however
was not given by Gandhi but it was practiced from ancient time by buddhist professors but the
way in which Gandhi promulgated his ideology of ahimsa gave it a new meaning and attached
it to the identity of Gandhi. Gandhi lifted the concept of ahimsa and applied it to the various
sections or walks of life such as domestic, social and political aspects as well as his reforms.
His conceptof ahimsa did not merely meant abstaining from violence in time of protests but he
also included the avoidance of injury in terms of words and action which means that Gandhi
believed that injury through thought, works or deeds or actions would also be a part of violence
towards another, the thought of violence extended to an extent that even thinking bad of
someone else was also considered as violent in the eyes of Gandhi. However the views of
Gandhi on ahimsa may seem contradictory because some things which may deem to be cruel
were not seen as violent by Gandhi whereas he got a calf killed because the calf was suffering
for untreatable disease and Gandhi did not consider this as an act of ahimsa. Gandhi also made
sure that people should not consider that killing can be seen as ahimsa so he said these killing
is only justified when the said disease is incurable and the said living being is suffering from
an enormous amount of physical pain.
Gandhi idea of non-violence can be seen in his subsequent teaching as well such as his idea of
a satyagraha is closely and intimately related to the idea of Non-violence and this correlation
constitutes an important part of his thought and teachings. For this correlation the intimacy is
coined in satyagraha which literally means fast to truth.

With so many years after Gandhi’s demise his principles are vastly followed in all parts of the
world, Gandhi has been attributed as a great leader and one who believed in his ideologies more
than anything else, which corroborated how he was able to uproot the mighty british empire on
the basis of his simple life and enriching values. The ideas of truth and non-violence were
dearest to him and he offered solutions to various problems through these ideologies. Gandhi
built his movement of Satyagraha on value premises of truth and non-violence. These proved
to be the biggest arsenal to annihilate the empire. The use of brutal force on peaceful and
unrelenting non-violent masses exposed the brutality and insensitivity of Britishers. The
methodology appealed to the conscience. It is based on the assumption of the basic goodness
of humanity.

The scenario of the world has changed a lot since Gandhi gave these values of non violence
and truth and in a situation of nuclear capable countries which can destroy the face of the earth
in seconds these principle seems outdated however questioning these principles would be
wrong as their reflection is found in the ways with dealing of such problems which give a slight
risk of a war. These principles are seen where two countries engage into diplomatic talks rather
than a war to solve a dispute of any sort and in the current scenario where a joint collective is
need of the hour Gandhi’s principle of non-violence seem very important.

Despite on the national level the principle of non-violence is ever so important nowadays where
the society of individuals is leaning towards a selfish and material society which does not think
about other person, applying Gandhi’s principle in the current society would make every one
guilty of violence because when Gandhi said thinking bad of someone would also constitute
ahimsa it would make every person on earth an ahimsak.

In a nuclear-armed world of tanks and missiles, the relevance of the values of non-violence can
still not be questioned. They still form the tenants of Indian foreign policy and their reflection
is found in the“no-first-use” clause in the nuclear arena by India. India believes in remaining
prepared as the security challenges accumulate, but aggression fails to find support in our
strategies in global interactions. Even on a personal level, being truthful is the most satisfying
experience for a conscience-driven person and also ends up as most rewarding in the long run