Dr. B. R. Ambedkar Thoughts English - Compressed

Short Term Course
STAT - 11
Dr. B. R. AMBEDKAR THOUGHTS
SCHOOL OF POLITICS AND PUBLIC ADMINISTRATION
TAMIL NADU OPENUNIVERSITY

577, ANNA SALAI, SAIDAPET, CHENNAI - 15
March 2022
Name of Programme Short term Program
Name of the Course Code STAT – 11 Dr. B. R. Ambedkar Thoughts

with Title
Curriculum Design Dr. R. Arumugam, Assistant Professor,

SOPPA
Course Writer Dr. N. Gowthaman
Content Editor Dr. N. Gowthaman
Course Coordinator Dr. R. Arumugam
Translator Dr. N. Muthukumar
March 2022 (First Edition)
Reprint (Year)
ISBN No: 978-93-95914-70-3
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Short Term Course
SCHEME OF LESSON
Block I Dr. B. R Ambedkar life and education

Unit 1 Early life and education
Unit 2 Influence of Ambedkar - I
Unit 3 Influence of Ambedkar - II
Unit 4 Ambedkar as Social Reformer
Block II Dr. Ambedkar Political Thought
Unit 5 Introduction to political thought
Unit 6 Ambedkar’s Political career
Unit 7 Ambedkar views on Political Philosophy
Unit 8 Dr. Ambedkar and Indian Constitution
Block III Dr. Ambedkar Economic Thought
Unit 9 Introduction to Economic thought
Unit 10 Ancient, Medieval and Modern economic thoughts
Unit 11 Model of Economic Development and Criticism
Unit 12 Views on economic problems
Block IV Dr. Ambedkar Social Thought
Unit 13 Introduction to Social thought
Unit 14 Social change and revolution
Unit 15 Caste, Religion and untouchability
Unit 16 Social problems & Women rights
Block V Ambedkar Philosophy
Unit 17 Philosophical Approach
Unit 18 Ambedkar and Society
Unit 19 State and Government
Unit 20 Ambedkar views on Humanistic attitude
References:
1. Moon, Vasant. 1991 Dr. Babasaheb Ambedkar. New Delhi: National Book Trust.
2. Keer, Dhananjay. 2016 Dr. Babasaheb Ambedkar: Life and Mission. New Delhi:
Popular Prakashan,.
3. Rao, K. Raghavendra. 1993 Babasaheb Ambedkar. New Delhi: Sahitya Akademi,.
4. Prof. G. ManoherRao , 2009 Dr. Ambedkar and the Indian Constitution,Asia Law
House Hyderabad.
5. S.R. Bakshi, 2000 Political Ideology of B.R. Ambedkar, Deep and Deep publication
Ltd.
6. Narendra Jadhev, 1993 “Dr. Ambedkar’s Economic Thoughts and Philosophy”,New
Delhi
7. Dr. Babasahab 1989 Amedkar Writings and Speeches, New Delhi.
Short Term Course
SYLLABUS
Block I Dr. B. R Ambedkar life and education 1
Unit 1 Early life and education 2 – 11
Unit 2 Influence of Ambedkar - I 12 – 20
Unit 3 Influence of Ambedkar - II 21 – 29
Unit 4 Ambedkar as Social Reformer 30 – 37
Block II Dr. Ambedkar Political Thought 38
Unit 5 Introduction to political thought 39 – 46
Unit 6 Ambedkar’s Political career 47 – 55
Unit 7 Ambedkar views on Political Philosophy 56 – 65
Unit 8 Dr. Ambedkar and Indian Constitution 66 – 78
Block III Dr. Ambedkar Economic Thought 79

Unit 9 Introduction to Economic thought 80 – 87
Unit 10 Ancient, Medieval and Modern economic thoughts 88 – 91
Unit 11 Model of Economic Development and Criticism 92 – 98
Unit 12 Views on economic problems 99 – 106
Block IV Dr. Ambedkar Social Thought 107
Unit 13 Introduction to Social thought 108 – 114
Unit 14 Social change and revolution 115 – 120
Unit 15 Caste, Religion and untouchability 121 – 127
Unit 16 Social problems & Women rights 128 – 135
Block V Ambedkar Philosophy 136
Unit 17 Philosophical Approach 137 – 144
Unit 18 Ambedkar and Society 145 – 149
Unit 19 State and Government 150 – 156

Unit 20 Ambedkar views on Humanistic attitude 157 – 162
Model Questions 163 - 166
Plagiarism Report 167
07.03.2022
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Block I
DR. B. R AMBEDKAR LIFE AND EDUCATION
Unit – 1 Early life and Education
Unit – 2 Influence of Ambedkar - I
Unit – 3 Influence of Ambedkar - II
Unit – 4 Ambedkar as Social Reformer

UNIT - 1
EARLY LIFE AND EDUCATION
STRUCTURE
Overview
Learning Objectives
1.1 Introduction
1.2 Ambedkar’s family
1.3 Birth and childhood of Ambedkar
1.4 Education of Ambedkar in India

1.5 Ambedkar’s Formative opinion on Indian Society
1.6 Ambedkar’s visit to Abroad
Let us sum up
Check Your Progress
Glossary
Answers to check your Progress

Model Questions
Suggested readings
OVERVIEW
Dr. B.R. Ambedkar who aimed for an egalitarian society, was one
of the famous leaders who has not written his autobiography, but we
have many biographies written on this legend. This unit will exhibit the
early life of Dr. B.R. Ambedkar and how his childhood experience
developed him as a leader of the oppressed and depressed. The
Education which he received from India and abroad and how it created
an impact on him in understanding the Indian Society.
LEARNING OBJECTIVES
After learning this unit, the students will be able to

 Know the History of Ambedkar’s birth and early life.
 Learn about their family background and parents.
 Explain the Ambedkar’s Education.

 Study the Ambedkar’s opinion on Indian Society.
2
1.1 INTRODUCTION
In this unit we will be discussing in detail the early childhood, his
family and how the formative years of Ambedkar shaped him a leader in
the future. As this is the first unit of this Block it will provide details on
Ambedkar’s young life and his education in India and abroad, and how
these experiences shaped him as a leader of the oppressed and the
depressed. It would have been very industrious to write the biography of
Ambedkar as he was a combination of world talents and has the talents
of all World leaders in one.
Though Ambedkar experienced numerous struggles from cradle

to grave, today he is the saviour for the masses. Though he was a
member of Dalit community he just not only championed the cause of
Dalits, but for all the people who are discriminated and oppressed by the
Hindu Varna system. He fought to ensure equality and strive hard to
implement social justice. To know more in detail about Ambedkar, let’s
go back to this leader’s formative years and extricate his life, family,
education and career.
1.2 AMBEDKAR’S FAMILY
Ambedkar’s family came from Konkan region, this place is

prominent for its contribution of many leaders, thinkers and reformers.
The name of Ambedkar’s village is Ambavade in the Ratnagiri District
and this is the name which stood has his sur name originally. Later
during his school days, Ambedkar changed this sur name, Ambavade as
‘AMBEDKAR’ where he is mostly referred; though his parents named
him as Bhim he is found of calling him as Ambedkar.
Ambedkar’s grandfather MalojiSakpal came of a good Mahar
family, it is said Mahars were the original inhabitants of Maharastra,
which they say Maharashtra. The Mahars were the first to come in
contact with the Europeans in India. They then formed a part of the
Bombay Army of the East India Company just as the Dusdas of Bihar
and the Pariahs of Madras manned the armies of the Company in those
provinces.
Ambedkar’s father Ramji Sakpal and mother
BhimabaiMurbadkars both though belonged to an untouchable Hindu
family but they were honoured and respected in their village infact the
palanquin of the temple will be placed in Ambedkar’s paternal family.
And his maternal family members mostly served in Army including his
maternal grandfather.
3
1.3 BIRTH AND CHILDHOOD OF AMBEDKAR
Bhim was the fourteenth child and last child of his parents, born
on April 14th 1891. Ramji came in retirement from Military service when
Bhim was two years old, thus they got migrated to Central India. Thus,
Ambedkar’s schooling commenced at the age of five at a school in
Dapoli.
Subedar Ramji Sakpal could not stay with his son Bhim for a long
time at Dapoli, he got a job at the Army quarters at Satara so he shifted.
But immediately while Sakpal shifted to Satara misfortune feel in to
Ambedkar’s family where his mother a self-respecting, self-reliant and a
religious women lost her soul when Ambedkar was six years. On her
remembrance a Sammadhi is at Satara.
When Bhim was six and at the time of his mother’s demise there
were only five children survived out of fourteen children. His elder
brother was Balaram, Anandrao was second who was by two sisters
Manjula and Tulsi. Further, Mirabai who was Bhim’s father’s sister was
also there to take care of Bhim as he was the youngest, he had special
attention and care from his aunty.
1.4 EDUCATION OF AMBEDKAR IN INDIA

As stated earlier, Ambedkar’s father was very particular about his
children education he spent all his little earned money in getting the
children educated. With regards to Bhim, he especially cared and got
many books even sometimes if he does not have money to purchase
books, he used to lend money nor pledge his daughter’s jewels and
purchased books for Bhim.
Subedar Ramji wanted his son to mastery literature and excel in
his studies. But Bhim’s education in India was not a cake walk he has to
face many hurdles and discrimination by the caste hindu of his time. He
has faced endless number of discriminations, even he was not allowed
to study Sanskrit. Later, he has even become a pandit in Sanskrit
language.
Ambedkar faced many problems in his childhood, which groomed
him as a future leader for the masses. One such incident was the
journey to meet his father at Goregaon. Bhim along with his elder
brother and his nephew went by train to meet his father at Goregaon,
they boarded train at Padali Railway Station and travelled up to Masur.
As the information of their arrival was not received by their father, he did
not turn up to the Station so they persuaded the station master to secure
them a Bullock cart, on the way to their father’s place the cart-man came
4
to know that they are untouchables so he denied to drove them any
further, but immediately when they promised to pay the cart-man double
the charge he permitted them, but refused to drive for them thus his
elder brother drove the cart. The cart-man came running behind the cart,
further they were travelling with thirst as no one came forward to give
them drinking water, even if some showed them drinking it was filthy and
unhygienic. These incidences remained in the memories of Ambedkar
forever, thus shaping him a leader for the downtrodden.
After leaving the High school at Satara, Bhim joined the
Elphinstone School at Bombay. Compare to Satara at Bombay caste
discrimination was very minimal, at Satara little Bhim was not allowed to
play cricket but in Bombay it was not the case. But the atmosphere in
school was not free from casteism, one day when a teacher called Bhim
to solve a maths in the blackboard, instantly there was uproar where the
caste Hindu children moved ahead to remove their Tiffin boxes, fearing
Bhim’s presence will pollute their food, which they used to keep behind
the board.
As stated in the preceding paragraphs his school denied them to
take up Sanskrit as their language. Though leader like Tilak, who was
the leader of orthodox, to show their resentment towards other religion
defined, Hindu as a person who had faith in vedas, to study vedas, Bhim
wished to study Sanskrit as a second language but he was denied and
was forced to study Persian. Inspite of these delibrate insults and
humiliations, Ambedkar worked hard and excelled in his studies. He got
few good teachers and personalities who came forward to shape the
future of Bhim.
One such teacher is Mr. Ambedkar, though he is a Brahmin, he
was very concerned with Bhim. Later when Bhim was about to go to the
Round Table Conference, this teacher wished Ambedkar on his
achievement. Inspired by this teacher, in his school days,Bhim changed
his surname from Ambavade to Ambedkar.
With all this humiliations and insults Bhim cleared his
matriculation exam in 1907 from Elphinestone High school in 1907. This
was certainly an uncommon achievement of an untouchable says
Dhananjay Keer in his book, Dr. Ambedkar Life and Mission (1954). For
the success of Bhima, event was celebrated in his community, for this
S.K. Bole a social reformer of his time presided the function and
Krishnaji Arjun Keluskar, a social reformer and a well-known Marathi
writer also attended the meeting.
5
Admired by Bhim’s hard work and perseverance, Keluskar
presented him his latest book, Life of Gautam Buddha. Hope this should
be the first for Bhim to get the acquaintance of Buddha and his
teachings which he got inspired and started to propagate in his life.
After a while of passing his matriculation examination, Bhim got
married at the age of seventeen to Ramabai, she was a sober and a
good girl aged nine, and the daughter of a Porter BhikuWalangkar. Child
marriage was the practice on those days, without differing with the
wishes of his father Bhim got married, their marriage took place at the
Byculla market after the shops were closed in the night and before
opening of the shops the marriage ceremony got over.
Bhim’s father was continuously encouraging him to pursue higher
education, thus he joined the Elphinstone College, Bombay. But due to
ill health he lost one year, after he passed the Inter Arts examination his
father lost out of funds here Keluskar came for rescue. Keluskar
approached Raja of Baroda, who once in the Town hall meeting has
announced for deserving untouchable, he can render aid for their higher
studies.
Sayajirao Gaekwad was a man of words; he stood according to

his preaching. Raja permitted to meet Bhim and he asked him few
questions, convinced by the answer he assured to give Bhim a
scholarship of Rs. 25 per month. Thus, with the help of Kelusakar, Bhim
was able to continue his education with ease.
Further at Elphinstone college, Prof. Muller rendered his helping
hands to Bhim. But even in college he faced humiliations and insults,
where the college hotel keeper will not serve Bhimtea or water. Though
Bhim was studying to pass the examination, he loved reading and he felt
it directed him to some purpose in life. Meanwhile, in 1912 he passed his
B.A. examination.
After his graduation he took up a service in Baroda,inspite of the
disapproval of his father, he worked in Baroda State service in the year
1913 for just fifteen days till he received the telegram about the fading
health of his father. After receiving the telegram, Bhim left to Bombay,
soon Bhim entered his house his father lost his breathe in the hands of
Bhim on February 2nd 1913 which Bhim remarked as the saddest day in
his life. After this he was not interested to leave Bombay to Baroda, for
few months he was at his home with remorse.
6
1.5 AMBEDKAR’S FORMATIVE OPINION ON INDIAN SOCIETY
As freedom movement was getting strengthened during twentieth
century, the suppression of Britishers was increasing. Many Indian
freedom fighters and leaders were transported to Andaman. Thus, the
rights of Indian citizens were completely denied by the Britishers, any
complaints or appeals made regarding the same were regarded as Act
of Sedition thus creating a violent political unrest. This state of
suppression and oppression left a mark on young Bhim, which he later
he expressed in his thesis, The Evolution of Provincial Finance in British
India, were he states, “not satisfied with the aid of power with which the
executive was endowed by the provisions of the Criminal and Penal
codes to anticipate offences by preventing acts, it besmeared the Indian
Statute book with a set of repressive laws hardly paralleled in any other
parts of the World”. Further he states that the Indian Press Act, 1910 has
put a complete snout on the freedom of press. Further while commenting
on Morley-Minto Reforms Act, 1909 he stated these laws never paved
way for the progress of Indian society and Indians.
In this background he joined the Baroda service, but which he
could not continue for a very long time, after this nature got a sudden
change in Ambedkar’s life where in June 1913, he got to know that Raja
of Baroda are sending few students to USA under his scholarship, which
he wished to go. Thus, he applied for the same along with three other
students Ambedkar was also selected.
1.6 AMBEDKAR’S VISIT TO ABROAD
As stated, earlier Maharaja, decided to send Bhim to America,

thus he was called on June 4, 1913 to Baroda and made to sign an
agreement before the deputy minister for Education stating that he will
study the prescribed subjects and will serve the State of Baroda for ten
years after his education. This was a turning point in his life and a
remarkable opportunity, among few prominent leaders Ambedkar also
received the best of education from the land of Linclon and Washington.
In July 1913, Ambedkar reached America, there he got an
opportunity to receive postgraduate education at the Columbia
University. For his journey he had taken books on Buddhism, after
reaching America, initially he stayed at the Hartley Hall, a dormitory of
the Columbia University. But he shifted to Cosmopolitan club, as the
food at Hartley Hall was not liked by Ambedkar and further many of the
dishes consisted of beef. At the Columbia University, some Indian
students were already living.
7
But a little later he shifted to Livingstone Hall residency, there he
stayed along with Naval Bhathena, a Parsi student, with whom he
formed a lifelong friendship and C.S. Deval, was his yet another close
friend with whom he had extended discussions.
Ambedkar’s America experience was unique first time in life he
should have felt the joy of treated equally. There he could move with
everyone freely, further eating at a regular hour on a formally laid table,
with a napkin. His mental horizons expanded at Columbia University.
Thus Ambedkar felt to use the best possible opportunity rendered to
him, he never spent his time sightseeing, watching theatre, nor indulged
in smoking, drinking etc., he was even very limited in consuming his
meals. Only when he was hungry, he consumed meals, even while
eating he was very minimal, he did not spend lavishly on his food. The
only thing he got addicted and consumed was the tea which he had from
childhood. He used to save the money from his scholarship to send his
wife for family expenses, it’s here in America, Ambedkar started wearing
glasses.
From 1913 to 1916, Ambedkar was in America there he got
acquainted with many eminent Professors, like Edwin Seligman, James
Shotwel, John Dewey, James Harvey Robinson, Franklin Giddings,
Alexander Goldenweizer. These Professors had a great impact on the
American thinking. He wished to utilize this opportunity, wanted to
Master subjects, viz., Science, Politics, Sociology and Economics. Edwin
R.A. Seligman was a friend of Lala Lajpat Rai he thus introduced
Ambedkar to Seligman, once when Ambedkar asked this Professor the
methods of research, he asked him to go on earnestly so that he might
evolve his own method. This came true in Ambedkar’s life, from then on
Ambedkar used to sit eighteen hours a day went on digging for
knowledge, after many toils and burning midnight oils, Ambedkar
obtained his M.A. degree in 1915 for his thesis, ‘Ancient Indian
Commerce’.
Further, in 1916, he read a paper, ‘on Caste in India, their
mechanism, genesis and development’, before Dr. Goldenweizer, who
was an Anthropology Professor. Thus, his quest to understand caste
system and to seek remedy, were seen even in those formative years.
According to Ambedkar, caste is an enclosed class and it existed before
Manu whom he describes as an audacious person and a dare-evil.
Manu just codified the caste system, and caste as a singular number is
an unreality, it exists only in plural numbers. This paper was later
8
published in Indian Antiquary Journal in 1917, this was Ambedkar’s first
published work.
While working for his M.A. degree, Ambedkar was
simultaneously, working for his Ph.D. thesis, ‘National Dividend for India:
A historic and analytical study’. He submitted this in 1916 and was
awarded a Ph.D. degree in 1924. This came as a book titled, ‘The
Evolution of Provincial Finance in British India’ this was published by
P.S. King and Son Ltd., London. Ambedkar dedicated this book to
Sayajirao, the Maharaja of Baroda and the introduction to this book was
written by his favourite Professor S.A. Seligman, who introduced him to
public finance. Seligman, describes Ambedkar’s work as “Nowhere, to
my knowledge, has such a detailed study of the underlying principles
been made”.
Ambedkar’s thirst of books never ended, he spent his time in the
second-hand book stalls of the city and while he was in New York, he
had a collection of two thousand old books. As he entrusted these
books, he could not get all the books only few he received. While in
America, Lala Lajpat Rai was attempting to persuade Ambedkar to
freedom movement, but Ambedkar refused by stating, that still he is a
student, he should not betray the trust that Raja has held on him. So, he
refused to join the freedom movement.
Though Ambedkar refused to join the freedom movement during

his stay in America, but he was observing the political event worldwide,
he was deeply impressed with two things in America, one was the
Constitution of U.S.A and more so the fourteenth Amendment the
freedom of Negroes. The second was the life of Booker T. Washington
who died in 1915, who was a great reformer and educator of the Negro
race in America and was the founder and President of Tuskegee
Institute.
For Ambedkar life in America was a turning point, he understood
the value of education, once when he wrote a letter to one of his father’s
friends, he has emphasized on education, further in that letter he has
emphasized, women’s education. Further he has reflected in that letter,
that it is the parents who give birth to the child not the Karma. So, where
he emphasized that it is we who shape our destiny, along with the
reinforced to impart education to those who are near us.
From America, Ambedkar travelled to London which was on

those days considered as an international centre of learning. As the first
world war was at its peak, Lala Har Dayal and his Gadar Party was
propagating and mobilizing Indians in America to go back India and drive
9
out the Britishers, therefore on arrival to London Ambedkar’s personal,
clothes,etc., was checked thoroughly the British Police, nothing was
found for their dismal.
In October 1916, Ambedkar enrolled himself at the Gray’s Inn to

pursue Bar-at-Law. Simultaneously, he got admitted to the London
School of Economics where Professor Seligman gave an introductory
letter to Professor EdwinCannan and Professor Sydney Webb. Though
his continuing of education was approved by the Raja of Baroda, but the
Diwan of Baroda denied. Thus, Ambedkar was asked to return,
Ambedkar before leaving with a heavy heart, approached the University
with the support of his Professor Edwin and sought permission to
continue his education within four years. And in 1921 he went back to
England and in 1923 he completed his doctorate in economics, by
submitting his thesis on, ‘The Problem of the Rupee: Its origin and its
solution’. The very same year he was called to the Bar by Gray’s Inn.
LET US SUM UP
Ambedkar born in a modest Mahar family as to face hurdles,
though he had a good family background but the caste system has given
him indefinite scars in his young age. Even receiving education was a
greatest difficulty for him, though at his young age he lost his mother, his
father and maternal aunt was his saviour. Further, few months before
Ambedkar’s death, as a symbol of resentment towards Hindu religion
and its discrimination policies, he converted himself to Buddhism on 14th
October 1956 at Deekshabhoomi at Nagpur over 20 years after he has
declared his intent to convert.
CHECK YOUR PROGRESS
1. Ambedkar was born in the year____________
a.1891 b. 1901 c. 1881 d. 1892

2. Ambedkar was the __________ th child of his parents.
a.10 b. 14 c. 9 d. 13
3. Ambedkar obtained his M.A degree in__________________
a. Columbia University b. Harvard University

c. London School of Economics d. Oxford University
4. Ambedkar Converted to Buddhism in the year___________
a.1956 b. 1946 c. 1936 d. 1950
10
GLOSSARY
Discrimination : Biased and treating differently
Dormitory : A bed room for a number of people in a school or
other institutions.
Bar- at - Law : The qualifying law degree to practice in court.
Thesis : A statement or theory that is put forward as a
premise to be maintained or proved.
ANSWER TO CHECK YOUR PROGRESS
1. 1891
2. 14
3. Columbia university
4. 1956
MODEL QUESTIONS
1. Explain the discrimination experienced by Ambedkar during his
early life.
2. Discuss Ambedkar primary education in India.

3. Describe about the Ambedkar education at abroad.
4. Write a note about the Ambedkar`s family back ground.
SUGGESTED READINGS
1. Dayal Devi. 2011. Daily Routine of Dr. Ambedkar. New Delhi:
SamyakPrakashan,
2. Moon, Vasant. 1991 Dr. Babasaheb Ambedkar. New Delhi:
National Book Trust.
3. Keer, Dhananjay. 2016 Dr. Babasaheb Ambedkar: Life and
Mission. New Delhi: Popular Prakashan.
4. Rao, K. Raghavendra. 1993 Babasaheb Ambedkar. New Delhi:
Sahitya Akademi.
11
UNIT - 2
INFLUENCE OF AMBEDKAR - I
STRUCTURE
Overview
Learning Objectives
2.1 Introduction
2.2 Ramji Sakpal
2.3 GautamBuddha
2.4 Jyotiba Phule

2.5 Mahadev Govind Ranade
Let us sum up
Check Your Progress

Glossary
Model Questions
Suggested readings
OVERVIEW
Though Ambedkar did not have personal acquaintances with few

people but their writings and works influenced him. Encounter with
English education in India and abroad helped Ambedkar to come into
contact with several contemporary great intellectuals. However, in some
cases the contact was not personal, but through their ideas, Ambedkar
was enriched intellectually.Influence of contemporary social reformers
and educationists that left a deep impression on Ambedkar have been
discussed in this unit.
LEARNING OBJECTIVES
After studying this unit, the Students will be able to

 Learn the Influence of Ambedkar’s father Ramji Sakpal.
 Analyse the Interpretation of Buddhism by Ambedkar.
 Know the Phule’s ideas, works as a social reformer and influence
on Ambedkar.
 Study the M.G. Ranade influence on Ambedkar.
12
2.1 INTRODUCTION
Devi Dayal, who worked as a personal assistant to Dr. Ambedkar
for more than eight years, states that, “Babasaheb… was an
amalgamation of world’s talents. He had the literary studiousness and
wit of Johnson. He had the undaunted reformism of Martin Luther, who
had shaken by his doctrine the very foundation of papal bigotry. He had
the moral courage and truthfulness of Voltaire, who had torn apart by his
essays, speeches and satires the very fabric of conservatism in France.
Babasaheb had the scholastic diligence of Karl Marx. He had the
intrepidity of Bonaparte, patriotism of Lincoln and of Garibaldi. He had
the eloquence of Burke and competence of Bismark. Above all,
Babasaheb had the loving-kindness and compassion of Lord Buddha,
and his prophetic vision as well”.
Thus, by reading the lines of Devi Dayal, one can understand
that there are many prominent personalities whom Ambedkar got
influenced. So for the sake of brevity we have bifurcatedthese
intellectual influences into two units, one as Indian influences and
another as Western influences. In this unit we will be discussing the act
of Ambedkar’s father, works of Lord Buddha, Jyothibai Phule and M.G.
Ranade in shaping Ambedkar with moral values, his vision of society
and his quest for an egalitarian society. This unit discusses the Indian
influences, where his father Subedar Ramji Sakpal was the first and
foremost person whom Ambedkar got influenced.
2.2 RAMJI SAKPAL
Ambedkar grandfather Maloji came of a good Mahr family, he

was a retired military man, two of his children only survived one was a
daughter Mirabai and the other was a son Ram Sakpal. Ram Sakpal
was the father of Ambedkar. The family belonged to the Kabir school of
thought, most of the untouchable families turned to Kabir cult as this
movement abolished the rigidity of caste system.
Ramji Sakpal retired from army when Ambedkar was two years
old, later when Ambedkar was six years old his mother Bhimabai died.
So, from then on it is Ambedkar’s father and maternal aunt took care of
Ambedkar, his father had a great influence on him. Ambedkar was
brought up in a pious environment, where his father made it a routine
that the children have to join him for both morning and evening prayers.
Ramji Sakpal read to his children Ramayana and Mahabharatha.

Ramji Sakpal did not only contribute for the spiritual development of
children he also contributed for imparting of education to his children, he
13
himself was a trained teacher and served a headmaster in the military
for fourteen years. Further in those days education was made
compulsory for children of military servants. Thus, the children were
brought up in a much disciplined environment.
Bhim’s initial years of knowledge of Marathi, English and
Arithmetic were acquired from his father, Bhim’s father was himself a
role model to his children, he was a teetotaler and never touched meat.
Further Bhim’s father was a friend of Mahatma Phooley, further in 1892
the Government of India when they issued orders banning the
recruitment of Mahar’s in Indian army, Subedar Ramji took a lead part in
protesting this order and mobilized people,with the help of Justice
Mahadev Govind Ranade drafted the petition and submitted it to the
Government to rescind the unjust order.Bhim saw the copy of the
petition after few years in his father’s old papers.
Subedar Ramji Sakpal was the first influential personality for
Bhim from whom he derived the spirit of endurance and to fight for the
oppressed and depressed. Thus, it will not be wrong to say that Subedar
Ramji Sakpal, Ambedkar’s father was the first and prime personality to
bring impact on Ambedkar.
2.3 GAUTAM BUDDHA
As we discussed in the first chapter when Ambedkar cleared his
Matriculation examination in the year 1907, there was a function
arranged for Ambedkar in that function, Krishnaji Arjun Keluskar, a social
reformer who gifted Ambedkar appreciating his hard work gave a book
on Gautam Buddha. This was his first introduction to Buddha. From then
on, he started learning books on Buddha, even while he travelled to
America even in his journey he carried books on Buddha.
From Gail Omvedt, a sociologist, who died in the month of

August 2021 states that, ‘Ambedkar’s movement towards Buddhism
began in 1908, when he first received a book on the Buddha’s life’. He
got inspired on the idea of equality of Buddha and he strived hard till the
end of his life to bring an egalitarian society. As Omvedt points out, till
the end of his life Ambedkar read Indian tradition and whatever Buddhist
texts, he could access to. It was only around mid-1930s Ambedkar
began to seriously consider Buddhism as an alternate to Hinduism and
its discrimination policies.
Ambedkar believed in Buddha’s philosophy that a man himself is

responsible for his weal and sadness. Man according to him is the
builder of his own fate- good or bad, and he is not the mere hand-puppet
14
of internal causes which fix his fortune for him. A man can overcome
sorrow and achieve happiness by his own sustained efforts. In the same
way Ambedkar said, “Man therefore is a factor in making of history and
environmental forces whether impersonal or social if they are the first
and not the last things”.
Buddha’s doctrine of Annicca and Annatta exercised a profound
influence on Dr. Ambedkar. Buddha revolted against Vedas, Brahmans
and Upanishad as there are no uniform social values. Lord Buddha led
him to question the infallibility of the Vedas, the faith in the salvation of
the soul, the efficacy of rites, ceremonies and sacrifices as means of
obtaining salvation; the theory that God created man or that he came out
of the body of the Brahma (God of Creation); and in the doctrine of
Karma which determines man’s position in present life by deeds done by
him in his past life. The impact of teaching of Buddha can be seen in
Ambedkar’s writing. This can be seen through his book ‘Buddha and his
Dharma’.
Dr. Ambedkar tested the validity of the Vedas, the Brahmans and
the social organization which is based on Chaturvarna by applying the
Buddha’s doctrine of Annicca and Annatta. He wrote that Lord Buddha
revolted against the Vedas and Brahmanas because they assumed that:
(a) the Vedas are not only sacred but they are infallible and are not
be questioned;
(b) that salvation of the soul or escape from transmigration can be
had only by the due performance of Vedas’ sacrifices, religious
ceremonies, and the offering of gifts to Brahmans;
(c) that the ideal religion is contained in the Vedas along with a
theory for an ideal society;
(d) that the pattern of this ideal society is based on Chaturvarna.
Therefore, Ambedkar was influenced a great deal by Lord Buddha.
The reason being that from the life works of Lord Buddha, he could
determine that a man could become great not merely due to his royal
birth but because he was motivated by the dynamics of social purposes
and acted as the scourge and scavenger of society. The republican
principles of Buddha’s constitutional set-up of the Sangha had a lasting
influence on Ambedkar.
On 14 October 1956, was an important moment for Ambedkar and
his Buddhist philosophy, on this day, B R Ambedkar along with 365,000
of his Dalit followers decided to exit the folds of Hinduism and embraced
Buddhism. To come to this decision, it took a long many years, even in
1936 when he addressed a huge gathering of Mahars, “I tell you all very
15
specifically, religion is for man and not man for religion. To get human
treatment, convert you,” said Ambedkar. He spent many years,
contemplating which religion would suit best, As explained by professor
Gauri Vishwanathan, Ambedkar clearly did not want to betray the folds
of ‘Indianness’ even when he decided to convert to a different religion
thus, he did not have the plan to convert to Christianity nor Islam. “The
appeal of Buddha’s dhamma for Ambedkar was, its emphasis on rational
choice,” wrote Gauri Vishwanathan.
Ambedkar visualized a fundamental conflict between Hinduism
and Buddhism, while he identified Hinduism with inequality and
unreason. Buddhism as a rational, religion of equality and
brotherhood.As said earlier, 1956 a mass conversion was held in
Nagpur. Thus, it can be said that Ambedkar was instrumental in the
process of revival of Buddhism in India and his death was held as
‘Mahaparinibana’ by his followers. As recorded by the census during the
decades of 1950s and 60s, as a result of the mass conversions of Dalits
following that of Ambedkar, the number of Buddhists in India increased
from 141,426 in 1951 to 3,206,142 in 1961.
2.4 JYOTIBA PHULE

Born on April 11, 1827 in Pune, Maharashtra, JyotiraoGovindrao
Phule was born in a family that belonged to the lower rung of the social
ladder. The men of the Phule family served as florists and were even
commissioned by then ruler Peshwa Baji Rao II due to which the family
adopted the surname Phule. Jyotirao’s father, Govindrao, was a farmer
and flower-vendor in Poona and his mother Chimnabai passed away
when he was young. Phule was married to Savitribai in 1840 when they
were both in their teens.
In 1848, he attended the wedding of one his friends from an

upper caste. When relatives of the bridegroom insulted Phule over his
social background, he left the venue, vowing to challenge the ills of the
caste system. Phule was influenced by Thomas Paine’s book titled ‘The
Rights of Man’ and believed that the only solution to combat the social
evils was the enlightenment of women and members of the lower castes.
In 1848, he taught his wife how to read and write, after which the couple
opened the first indigenously run school for girls in Pune where they
both taught. The school welcomed girls from diverse sections, religions
and socio-economic backgrounds, to come and study.As we have seen
earlier, that Jyotiba Phule was a friend of Ambedkar’s father, Ambedkar
had the opportunity to understand more about Jyotirao Phule. Phule
inspired BR Ambedkar, India’s first law minister and architect of our
16
Constitution. Ambedkar not only acknowledged Phule as one of his three
gurus but also drew inspiration from him. Dr. Ambedkar thought that all
men were equal by birth but social evil created discrimination among
men. He wanted to provide opportunity to the suppressed classes to
raise them socially, economically and politically. He held Jyotiba Phule in
great respect. Phule wanted the women and the shudras to be given
compulsory education.
Jyotirao Phule, criticized Manusmriti because he realized that it
was the largest obstacle in the way to social change; he also criticized
the unchangeability of the Vedas and the Brahmanas. The unjust claim
of the Brahmins as divine arch for themselves and treating the rest of the
mankind as inferior, sub-human, sub-animal being was completely
intolerable for the just man like Jyotiba Phule. After surpassing a long -
drawn tyranny of the Brahmins, the Brave-heart Jyotiba appeared in the
scene of despondency, with his boundless courage stimulated the truth
to awaken the divine slaves of the country. He resorted to strip the
corrupt and criminals before the eyes of the downtrodden people who
were to accumulate courage and inspiration to rise in revolt against the
paper tiger. Phule took up the cause of female education first. In India,
women irrespective of caste were debarred from education.
He began by throwing an open challenge to the Manusmriti and
established a school for mangs and Mahars and he made the shudras
rebel against injustice by making them aware of their slavery. Therefore,
Ambedkar dedicated his books, ‘Who were Shudras?’, to the memory of
Jyotiba Phule. The dedication runs as follows: “Inscribed to the memory
of Mahatma Jyotiba Phule 1827-1890, the greatest Shudras of modern
India who made the lower classes of Hindu conscious of their Hindu
slavery to the higher classes and who preached the gospel that for India,
social democracy was more vital than independence from the foreign
rule”.
2.5 MAHADEV GOVIND RANADE

Ambedkar had deep attraction to Ranade who was considered to
be progressive and liberal leader in his approach towards the problems
of society and economy. It is Dr. Ambedkar who, throughout his political
life, struggled for eradicating untouchability and gave priority to social
reform as against political independence. Amongst the galaxy of social
reformers of Maharashtra of the 19th century, Justice Ranade (1842-
1901) is one of them whose social and political thinking inspired
Ambedkar for his movement of uplifting downtrodden classes.
17
Ranade firmly advocated the reorganization of Hindu society on
the principles of equality and absence of casteism. In this respect,
Ambedkar’s policy comes closer to the concept of social reform of
Justice Ranade.
Although Ambedkar heard of Ranade at the age of nine, several
years after, he found a copy of petition, from the old papers of his father,
sent by the ‘Commissioned and non-commissioned officers of the Mahar
Community (untouchables resided mainly in Maharashtra) to the
Government of India against the order issued in 1892 banning the
recruitment of the Mahar in the Army’ which was eventually ‘drafted by
Ranade to help the aggrieved Mahars to redress’. This incidence
generated curiosity about Ranade in the mind of Ambedkar
whichsubsequently encouraged him to study carefully Ranade’s career
and writings and formed an idea about him.
Ranade first made a dispassionate analysis of the causes of
downfall of Hindu society and spent a major portion of his life in
promoting social reforms. Ambedkar was influenced by the impartial
opinion about the weakness and evils of the Hindu religion. Dr.
Ambedkar finds in Ranade’s views the justification of his movement
against the caste Hindus, particularly the Brahmins who had legalized
untouchability. The political philosophy of justice Ranade also had an
impact on the mind of Dr. Ambedkar. It made his pragmatic approach to
problems systematic and evolutionary.
The political philosophy of Justice Ranade was summed up by him
in three propositions:
1) We must not set up as our ideal something which is purely
imaginary; an ideal must be such that it must carry the assurance
that it is a practicable one.
2) In politics, sentiments and temperament of the people are more
important than intellect and theory;
3) In political negotiations, the rule must be what is possible, that
does not mean that we should be content with what is offered.
Why Ambedkar agreed with the terms of the Poona Pact of 1932
by sacrificing the benefits of the communal award can be accessed from
the above-mentioned political philosophy. Ranade wanted to vitalize the
Hindu society to create social democracy and he lived in a time when
social and religious customs were sacrosanct. Just as Ranade’s aim
was to cleanse the old order and improve the moral tune of the Hindu
society, Ambedkar’s had formed similar view which partly lends strong
18
influence from Ranade and for cleansing odds of Hindu Society,
Ambedkar worked throughout his whole life.
LET US SUM UP
In this unit, we have seen the influence of Ramji Sakpal,

Ambedkar’s father on his son, along with how the idea of Buddha and
Buddhism shaped the ideology of Ambedkar on the concept of Right to
equality, morality and the principle of Dhamma. Further the influence of
Jyotibai Phule, enlightened Ambedkar on the importance of education
and emancipation of women and removing caste disabilities. From M.G.
Ranade, Ambedkar got motivation his idea of opposing caste Hindu and
he got inspired from Ranade and worked throughout his life fought to
clean the odds of Hindu society.
CHECK YOUR PROGRESS

1. Ramji sakpal retired from army when Ambedkar was _______ year
old.
a. Two b. Three c. Four d. One

2. Ambedkar passed his matriculation examination in the year_______
a. 1907 b. 1905 c. 1908 d. 1910
3. Ambedkar was the India`s _______law minister.

a. First b. Second c. Third d. Fourth
4. Ambedkar dedicated his book, “Who were the shudras” to ________
a. Ranade b. Jyotiba phule c. Gandhi d. Buddha.

GLOSSARY
Patriotism : Vigorous support for one`s country
Karma : Determining man`s position in Present life

by deeds done by him in his past life.
Downtrodden people : People in the lowest strata in society.
Spiritual : Relating to religions belief.

1. Two
2. 1907
3. First
4. Jyotiba phule
19
MODEL QUESTION
1. What is the view of M.G. Ranade in cleansing the odds of Hindu
Society?
2. Why did Dr. B.R. Ambedkar embrace Buddhism?

3. How did Jyotiba Phule in flounced Ambedkar.
4. Explain the role Ambedkar`s father in shaping him during his child
hood?
SUGGESTED READINGS
1. Keer, Dhananjay. 2016Dr. Babasaheb Ambedkar: Life and
2. Omvedt, Gail. 2003Buddhism in India: Challenging Brahmanism
and Caste. New Delhi: Sage.
3. Carl Olson. 2005The Different Paths of Buddhism: A Narrative-
Historical Introduction. New Brunswick: Rutgers University Press.
4. Omvedt, Gail. 1971Jyotirao Phule and Ideology of Social
Revolution in India. Economic and Political Week.
5. Keer, Dhananjay. 1913Mahatma Jyotirao Phule. Mumbai: Popular
Publications.
20
UNIT - 3
INFLUENCE OF AMBEDKAR - II
STRUCTURE
Overview
Learning Objectives
3.1 Introduction
3.2 John Stuart Mill
3.3 Karl Marx
3.4 John Dewey

3.5 Bertrand Russell
3.6 Edmund Burke
Let us sum up
Check Your Progress
Glossary

Model Questions
Suggested readings
OVERVIEW
As we studied in the previous unit, that Ambedkar while he
travelled to Abroad, he got acquainted with many learned scholars of the
West and their works. He was fortunate enough to receive education in
the West where he came under the influence of the liberal- minded
professors like Dewey, Harold Laski, Seligman and others. In that way in
this Unit, we are going to discuss, the influence of John Stuart Mill, Karl
Marx, John Dewey and Bertrand Russel.
LEARNING OBJECTIVES
After studying this unit, you will be able to

 Understand the influence of J.S. Mill on Ambedkar.
 Analyse the necessity for a religion and views of Karl Marx.
 Know the philosophies of John Dewey and Ambedkar about
transformation of society.
 Learn the Bertrand Russell theory of social reconstruction based
on the idea of secular rationalism.
21
3.1 INTRODUCTION
There is not enough literature available to testify the dominating
influence of western intellectuals on Dr. Ambedkar’s thought and we do
not have much information in this regard from Ambedkar himself as he
did not write about these matters. But at the same time,he came in
contact with many of his professors while he was in abroad, further his
Western education exposedhim to many eminent scholars, with all
diligence he learned the writings of all the scholars and attempted to
apply to the Indian society.
The overview of Ambedkar’s position on the social, political and

economic system and being Indian citizen, vision of Ambedkar on issues
that continue to confront us as critical will help inunfolding the various
dimensions related to the contemporary society and its polity. The
complex issueswhich Ambedkar explained and defended, although not
always to the satisfaction of many and sometimes not as rigorously as
required have continued to claim intellectual and political attention to this
day in manysocieties and specially in India.
3.2 JOHN STUART MILL
The writings of J.S.Mill, the political thinker had a great influence

on Ambedkar. Ambedkar’s advocacy in favour of freedom of thought,
freedom of speech and freedom of action was similar in line with Mill.
The absolute responsibility of these concepts moulded the political
philosophy of Ambedkar. Mill’s writing impressed on him the importance
of individual initiative and personal responsibility.
Like Mill, he was also convinced that unless men are free to form
and maintain their own opinions, they cannot develop that mental good
on which everybody depends. ‘Freedom of thought is absolutely
indispensable although freedom of action is limited. The liberty of
individual must be thus far limited; he must not make himself a nuisance
to the other. That the actions of an individual must not become an
annoyance was pointed out by Ambedkar in his forceful statement
before the Constituent Assembly while he dealt with the exceptions and
qualifications of the Fundamental Rights.
He said, “In the opinion of the critics fundamental rights are not
fundamental unless they are also absolute rights. The critics rely on the
constitution of the United States and the Bill of Rights embodied in the
first ten Amendments to that Constitution in support of their contention. It
is said that the fundamental rights in the American Bill of Rights are real
because they are not subject to limitation.”
22
Instances of personal humiliation and inhuman treatment were so
many that Ambedkar could not but revolt against the social taboos
created by the Hindus against the untouchables. This pungent
experience made him explore ways to reconstruct society on the lines of
social democracy.
3.3 KARL MARX
The compilations of writings by Dr. B.R. Ambedkar were

published by the Ministry of External Affairs, where in Volume 3 there
was an essay on the titled, Buddha or Karl Marx, Ambedkar had
rephrased this as ‘the function of philosophy is to reconstruct the world
and not to waste its time in explaining the origin of the world’.
Gail Omvedt traces Ambedkar’s profound statement on
Buddhism thus, “The purpose of Religion is to explain the origin of the
world. The purpose of Dhamma is to reconstruct the world’. With these
words, Dr. B.R. Ambedkar, the famous leader of India’s Untouchables,
interpreted Buddhism as a world-transforming religion. This meant a
three-fold challenge: to Brahmanism, the main exploiting system of
traditional Indian society; to Marxism, the main social ideology opposing
exploitation; and to the existing interpretations of Buddhism itself”.
Ambedkar in Buddha or Karl Marx provides in graphic details the tenets
of the philosophy of Buddha and Marx and compares them.
Omvedt finds that even when Ambedkar talks of Buddhism his

words were often couched in Marxist terms: At the same time, Ambedkar
also saw the Dhamma as a fundamental alternative to Marxism. But in
seeing the Dhamma as a solution to exploitation he was asking Western
Intellectual Influences Marxist questions. His very words echoed his
interpretation of Marx’s famous saying in the theses on Feuerbach,
‘Philosophers have only interpreted the world differently; the point,
however, is to change it.’ It would be noteworthy here to discuss how
Ambedkar used to define religion based on principles rather than on
rules and regulations. In the words of Ajay Skaria, Ambedkar believed
that, the new world needs a religion because ‘in all societies, law plays a
very small part. It is intended to keep the minority within the range of
social discipline.
The majority is left and has to be left to sustain its social life by
the postulates and sanction of morality. Religion in the sense of morality,
must therefore, remain the governing principle in every society’. Such a
religion, he suggests, must be ‘in accord with science’; ‘its moral code
must recognize the fundamental tenets of liberty, equality and fraternity’;
and finally, it ‘must not sanctify or ennoble poverty’. This religion of the
23
principle, moreover, has a proper name: ‘If the new world, which be it
realized is very different from the old must have a religion and the new
world needs religion far more than the old world did then it can only be
the religion of the Buddha.
Thus, reading this unit, one could understand, Ambedkar thought
aimed for an egalitarian society, but he was not accepting a society
without religion. And that religion, he emphasized was Buddhism.
3.4 JOHN DEWEY
John Dewey (20 October 1859 – 1 June 1952) was an American
philosopher, psychologist and educational reformer whose ideas have
greatly influenced education and society. Dewey was one of the primary
figures associated with the philosophy of pragmatism and was one of the
founders of functional psychology.
John Dewey became Ambedkar his teacher at the time when
Ambedkar was the student of the Columbia University. His philosophy of
instrumentation might have led Ambedkar towards a critical analysis of
the concrete problems which humanity faced. His pragmatic approach
might have persuaded him that any philosophy which sought to offer a
way out from the troubles in which humanity was caught must be
dynamic and pragmatic. He might have been influenced by Dewey’s
method of inquiry which indicated a way to deal with painful solutions.
He was also impressed by Dewey’s activist epistemology and the idea of
a realist school of political scientists and therefore he paid sharp
attention to practical rather than mere academic politics. Dr. Ambedkar
fully approved Dewey’s stress on education as a means to change the
world and not merely to understand it. Education should be capable of
creating human values which have universal applicability.
Therefore, he established the Peoples’ Education society,

Bombay, in 1946 in order to raise the cultural level of the depressed and
oppressed classes who did not have any valuable cultural heritage as
they were denied the educational facilities. Dr. Ambedkar first recounted
that at Columbia, he experienced social equality for the first time. ‘The
best friends I have had in my life, he told The New York Times in 1930,
were ‘some of my classmates and my great Professor John Dewey’.
When Ambedkar arrived at the Columbia University, he was only twenty
years old. John Dewey had already established himself at the peak of
American Intellectual life. The young mind of Ambedkar had been
influenced by Dewey’s concept of instrumentalism.
24
Dewey’s idea provided the foundation which led Ambedkar for a
systematic analysis of problems relating to politics, economics, society,
religion and history.There is a string running through these problems
which calls for an integral rather than a piecemeal approach. This
integral approach enabled Ambedkar to find that society is equally
aggressive and tyrannical than government.
3.5 BERTRAND RUSSELL

There are very few clues to start upon to relate Ambedkar and
Russell, Ambedkar was exposed to the works of Russell, specifically the
latter’s 1916 book, Principles of Social Reconstruction. Many influential
accounts and chronologies of Ambedkar’s development claim that
Russell met with Ambedkar in 1920 to discuss Ambedkar’s 1918 review.
The authoritative biography in English by Dhananjay Keer does not
mention any such meeting, but others do identify such a meeting.
Vijay Mankar talks about Ambedkar’s return to London in 1920,
and writes that “at London, philosopher Bertrand Russell invited the
doctor for discussion on The Principles of Social Reconstruction, the
topic on which the latter had expressed his views earlier in 1918.”
Ambedkar and Russell met,we are not aware of, but with the
researches available, we can conclude that Ambedkar would have got
influenced by Russell’s 1916 work. Bertrand Russell, largely through his
1916 book, forced Ambedkar to think about activism, social change and
reform using the Western notions of John Dewey on force. This process
in turn led Ambedkar to more fully develop these ways of thinking about
means and ends in light of the unique problems and traditions on the
Indian subcontinent.
Russell and Dewey combined to help the young Ambedkar start
the arduous process of finding his own voice. The contours of this voice
can be seen as falling within the pragmatist tradition of philosophy and
thought, but we always must add the caveat that he created a novel form
of Indian pragmatism based upon the types of social injustice and
traditions unique to India’s social and intellectual setting.
Russell is an important part of this story as he was one of the
earliest figures to push for such a novel synthesis of Dewey, an
pragmatism in the caste-reform efforts of Ambedkar.
25
3.6 EDMUND BURKE
As a practicing parliamentarian and political philosopher, Burke
expressed his ideas mostly in favour of the people of the colonized
countries and sought their freedom from the European rule. The first
subject Burke addressed in the British Parliament was about the
controversy of American colonies and suffering of the colonized people
of America. In support of the problems faced by the American colonies
under the rule of King George III, Burke courageously spoke in favour of
justice to be meted out to the people of colonies and argued for the
American war of Independence from the British imperial governance. His
speech on this matter is published as “On American Taxation” (1775).
He spoke thus: Seek peace and ensue it. Leave America and its people
free from taxation. Do not bother them with taxes…. No body of men will
be argued into slavery. Taxation is a sort of legal slavery and not a
matter of sovereignty.
Burke always supported the cause of the freedom of colonized

countries. Burke’s thoughts which are positioned in favour of the
subjugated people are accepted by me.” Burke’s advocated a
philosophy of freedom of the oppressed people of the colonial countries.
Burke was able to see through the types of oppression in the East India
Company’s affairs, American taxation and the role of the Lords in the
French revolution which created and nurtured exploitation of the
vulnerable people and countries.
DinkarKhadbe observes that Ambedkar uses references to
Burke’s writings most effectively on two important occasions:
First, it is found in Ambedkar’s speech at the Round Table
Conference in England in the first session. While defending the political
rights of the depressed classes Ambedkar argues that the use of force in
turning down the rightful demands of the depressed classes is futile.
Second, in the discussion on Hindu-Muslim problem in the
Constituent Assembly. While defending constitutional rights, Ambedkar
uses Edmund Burke. He argues that the problem of Hindu-Muslim divide
cannot be solved by the use of military or legal forces. Force, for
Ambedkar, in such a situation is a type of State enacted war against
people. The rightful demands of the Muslims cannot be made to
surrender by any force. One has to win over the consent of the Muslim
people for any amicable solution.
While writing the introduction of his book Pakistan or the Partition
of India Ambedkar uses Burke verbatim to support his opinion that “it
26
would be unwise and impossible if Hindus expect the British to use the
force to put down the idea of separate Pakistan.” Ambedkar quotes
Edmund Burke as follows: “The use of force alone is but temporary, it
may endure a moment, but does not remove the necessity of subduing
again, a nation is not governed which is continuously/perpetually to be
conquered (by other forces).
The next objection to use of force is uncertainty. Terror is not

always the effect of force and an armament is not a victory, if you do not
succeed, you are without resources, for conciliation failing, force
remains, but force failing, no further hope of reconciliation is left. Power
and affinity are sometimes brought by kindness, but they can never be
begged, as alms by an in impoverished and defeated violence… A
further objection to force is that you impair the object by your very
endeavors to preserve it. The thing you fought for is not the thing which
you recover, but depreciated, sunk, wasted and consumed in the
context”.Ambedkar was attracted to the liberal philosophy of Edmund
Burke. Burke had a wide knowledge of the political affairs of the East
India Company in India and always stood for the cause of a politically
free India, in the British parliament. Burke was well aware of the great
cultural traditions of India and did not approve of the policies of the
British in India. When people like Warren Hastings criticized India saying
that the people of India lack political acumen and hence ought to be
ruled by the British, Edmund Burke argued vehemently that the people
of India belonged to a civilized nation with a rich cultural heritage.
LET US SUM UP
As a proverb goes, child is the father of man, Ambedkar right
from his childhood was practicing disciplined life, which he has acquired
from his father. But later on,while his horizons extended, after his visit to
abroad he started to get acquaintance with eminent scholars of the west
and their writings. This has shaped his understanding of the Indian
society in a better way and to analyse which ideology will suit the Indian
society better. Ambedkar opted for Buddha’s teachings, advocated a
constitutional morality and public conscience. Similarly, the influence of
Dewey on Ambedkar, made him to better understand the problems and
issues of untouchables and this kindled him in the spirit to achieve an
equitable socio-economic and political order. Further we discussed how
Russel’s Principles of Social Reconstruction had an impact on
Ambedkar, through his review. Burke’s liberal ideas, influenced
Ambedkar and he attempted to apply those ideas to build the Indian
society on democratic principles.
27
CHECK YOUR PROGRESS
1. Ambedkar established People`s Education Society in Bombay in
the year_____________
a. 1936 b. 1926 c. 1946 d. 1949
2. The father of scientific socialism is _______.
a. Karl Marx b. Lenin c. Jawaharlal Nehru d. Gandhi
3. John Dewey became Ambedkar teacher at the time when
Ambedkar was the student of the ________University.
a. columbia b. Oxford c. Cambridge d. Harvard
4. Ambedkar was attracted to the liberal philosophy of ___________
a. John Dewey b. Bertrand Russell c. Edmund Burke
d. M.G.Ranade
GLOSSARY
Marxism : A body of doctrine developed by Karl Marx and,
to a lesser extent, by Friedrich Engels in the mid-
19th century.
Dhamma : The Sanskrit word Dharma, which is Spelled
Dhamma in the Pāli language. Originally meant
“the law of nature” or “the truth.”
Epistemology : The philosophical study of the nature, origin, and
limits of human knowledge.
Pragmatism : Thinking about solving problems in a practical

and sensible way rather than by having fixed
ideas.

1. 1946
2. Karl Marx
3. Columbia
4. Edmund Burke
MODEL QUESTION
1. Whether Marx has influenced Ambedkar?

2. What is the important principle of Dewey that had a greater
influence on Ambedkar?
3. Discuss the relationship between Russell and Ambedkar.

4. Bring out the political ideas of Edmund Burke and how it influenced
Ambedkar.
28
SUGGESTED READINGS
1. Ambedkar, B.R., 1987“Buddha or Karl Marx”, Babasaheb
Ambedkar: Writings and Speeches,Education Department,
Government of Maharashtra, New Delhi.
2. Dewey, John. 1958Democracy and Education: An introduction to
the Philosophy of Education. New York: Mc Millan, New Delhi.
3. Ambedkar, B.R., 1979“Annihilation of Caste”, Babasaheb
Ambedkar: Writings and Speeches,. Education Department,
4. Keer, Dhananjay. 2016Dr. Babasaheb Ambedkar: Life and
Mission. New Delhi.
29
UNIT - 4
AMBEDKAR AS SOCIAL REFORMER
STRUCTURE
Overview
Learning Objectives
4.1 Introduction
4.2 Social Movements
4.3 Mahad Satyagraha
4.4 Burning of Manusmriti

4.5 Temple entry agitation
4.6 Conversion to Buddhism
Let us sum up
Check Your Progress
Glossary

Model Questions
Suggested readings
OVERVIEW
In the previous chapters, we discussed the early childhood of
Ambedkar and intellectuals from India and west who have influenced
Ambedkar, shaping him as a future leader to lead the social movements,
and to bring social change in the Indian society. In that way in this unit,
we are going to discuss the social movements headed by Ambedkar and
how he turned as a social reformer.
LEARNING OBJECTIVES
 Learn the concpets of Ambedkar’s social movements.

 Study the Ambedkar’s contribution of Democratization to Indian
society.
 Undertsand the Ambedkar’s political career and its impact in the
contemporary world.
 Know the reason of Ambedkar’s conversion to Buddhism
30
4.1 INTRODUCTION
In the first unit, we discussed, after reaching London he was
immediately called by Diwan of Baroda, to return from London. Thus,
Ambedkar returned to Baroda in September 1917 as a part of the
agreement to serve the Maharaja of Baroda for atleast 10 years. The
Maharaja wanted to appoint Ambedkar as the finance minister, to gain
experience he was posted to administrative service. So, he was
appointed as the Military Secretary, raja instructed his officials to pick
Ambedkar from Railway station but no one came to pick him. Thus, he
confronted many difficulties in finding boarding and lodging. Later, he
stayed in a Parsi lodge, but even that did not last forever. His office
environment was suffocating, inspite of his high education and his
exposure to foreign land he was not treated in his own motherland with
due respect. He was not provided with drinking water; carpets were
removed from his office stating that it would get polluted through his
touch. Though Ambedkar appealed to Maharaja, Maharaja brought this
to the attention of Diwan but Diwan was reluctant and expressed his
inability to do anything in the matter.
Ambedkar did not haveno other option, thus he wandered on an

empty stomach and sat under a tree in a park and wept profusely. So,
he was forced to return to Bombay and explained this situation, to the
Maharaja, through his teacher Keluskar. Meanwhile, Prof. Joshi, a friend
of Keluskar extended his invitation for Ambedkar to stay at his home at
Baroda, but later he too refused stating that his wife was not willing for
the same.Ambedkar to meet out his growing family expenses, took two
private tuitions. He also set up a firm, for providing consultancy to the
share brokers in the stock market, but even his customers while he
came to know his caste did not come to consult. So, for a while he
worked as an auditor for a Parsi gentleman. In this period, he wrote a
book on the ‘Principles of social reconstruction’ and published it in the
journal Indian Economic Society, further his essay ‘caste in India’ was
republished.
In November 1918, Ambedkar was appointed an economics
professor in the Government Sydenham College of commerce and
economics. But even there initially, he faced problem by caste Hindu
students, after seeing Ambedkar’s enormous knowledge and exposure
later students got admired to his class. But still faculties in the college
showed discrimination by not permitting him to access water etc., On
27January 1919, Ambedkar was invited to testify before the
31
Southborough Committee which was preparing for the Government of
India Act, 1919.
Ambedkar argued in writing that the Government create separate
electorates and reservations for untouchables and other religious
communities. Ambedkar helped Maharaja of Kolhpur to start a fortnightly
paper, Mook Nayak (Leader of Voiceless). In July 1920, to complete his
unfinished degree in Law and Economics, Ambedkar left for London. He
returned to India in 1923, even after he returned to India as a barrister,
upper caste litigants were not willing to hire him. Further he has to face
hurdle even in the Bar.
4.2 SOCIAL MOVEMENTS
After his education at abroad, he strengthened to resolve to free
his community. He aimed equality in religious, social economic and
political spheres. Since Hinduism was founded on scriptures which
sanctioned a caste-based social order, a just solution could only be
possible through a new edifice, that is, through the annihilation of the
Indian caste system.
On 9th March 1924, Ambedkar convened a meeting at Damodar
Hall, Bombay, to discuss the need for establishing a central organisation
for removing the innumerable handicaps from which untouchables
suffered and named BahishkritHitakarini Sabha was formed to promote
the interests of the untouchables. In 1926 after getting nominated as a
member of the Bombay Legislative Council by the Governor of Bombay,
Ambedkar started the Mahad tank satyagraha to allow untouchables to
use water from public tanks.
In 1930 the temple entry movement was launched with the
attempt to enter the Kalaram temple at Nashik. About 15,00 volunteers
participated in the Satyagraha. The procession was led by soldiers
marching to a military band. The Janata, a weekly was published by
Ambedkar during this period. He also formed the SamataSainik Dal to
dislodge values which fostered anti-human attitude in the name of
traditional and cultural heritage.
On 8 August 1930, Ambedkar presided over the All-India
Depressed Classes Congress at Nagpur. Ambedkar and Gandhi
embraced different positions on the issue of untouchability. He
maintained that caste had existed in the past without untouchability and
it could be purged from the caste system without doing damage to its
fundamental design. Gandhi advocated a purified varnashrama dharma
32
in which untouchables would be restored to their rightful place as
shudras.
Whereas, Ambedkar, considered the abolition of the caste
system as indispensable for the abolition of untouchability because he
thought that the outcastes would be outcastes as long as there were
castes. The Poona Pact was an outcome of Gandhi’s opposition to
Ambedkar demand for a separate electoral system for untouchables.
The All-India Depressed Classes Conference was held at Yeola on 30
October 1935.
4.3 MAHAD SATYAGRAHA

On 4 August 1923, the Bombay Legislative Assembly passed a
resolution moved by S.K. Bole, a prominent social reformer, stating that
the untouchables be allowed to use all public water supply places, wells,
schools, dispensaries etc., no followed in the wake of the resolution.
In January 1924, the Municipality of Mahad, an ancient
Maharashtrian town of Kolaba district, passed a resolution to open the
Chavdar tank, a large pond on the outskirts of the town in a caste Hindu
area, though it failed to implement it. In 1927, Ambedkar organised the
Mahad Conference, which stipulated that the untouchables were
authorised to use wells, dharmshalas, schools, courts, administrative
offices and public dispensaries. After the conference, Ambedkar led a
procession of conference delegates to Chavdar tank. The procession
then stopped and drank water, but unfortunately, on their return were
attacked by Caste hindus.
The caste Hindu’s did not stop there they boycotted the
untouchables, sometimes even revoking their employment and tenancy
rights. Further on August 1924, the Mahad Municipality revoked its 1924
decision granting the untouchables access to the Chavdar tank.
Ambedkar planned to conduct a ‘Satyagraha Conference’ in December,
in that conference Ambedkar in his speech, called for the root and
branch abolition of caste system. He launched a Satyagraha, on the next
day to obtain free access to the Chavdar tank and near about 4000
people volunteered to take part in it.
Meanwhile, the District Magistrate urged them to maintain peace,

and argued that the upper caste hindu had taken the issue to the Court
claiming that the tank is a private property. Ambedkar postponed the
satyagraha, but still they conducted the rally around the tank. As
Ambedkar did not want to fight with the caste hindus and law at the
same time. This reflected Ambedkar’s legalism, even his
33
Constitutionalism, and in this particular case the Court upheld his stand
in a judgment given in 1937.
Sociologist Gail Omvedt, stated the event as the ‘beginning of
Dalit liberation struggle’. According to Eleanor Zelliot, American writer,
the Mahad satyagraha though failed to achieve its specific purpose but
was successful as a rallying point for the internal reform of the
depressed classes, the public expression of their grievances, and the
stimulation of a sense of unity.
4.4 BURNING OF MANUSMRITI
In a conference in late 1927, Ambedkar publicly condemned the

classic Hindu text, the Manusmriti, for ideologically justifying the system
of caste discrimination and untouchability. On 25 December 1927,
thousands of people burnt copies of Manusmriti under the leadership of
Ambedkar.The Burning of Manu Smriti took place at Mahad on the 20th
of December 1927. The function was a part of the campaign for
establishing the right to take water from the Chawdar tank. The Burning
of the Manu Smriti took place publicly and openly in a Conference of
Untouchables. Before burning the Manu Smriti, the Conference passed
certain resolutions. As the resolutions form a land mark in the history of
the movement of the Untouchables.
4.5 TEMPLE ENTRY AGITATION
In March 1930, Ambedkar led another Satyagraha, to establish

the rights of untouchables. It was the Kalaram temple entry, at Nasik. He
rejected an equality limited to the spiritual sphere; what he demanded
was social equality. He followed the same logic to the problem of entry
to temples. In the first editorial of MookNayak, Ambedkar wavered
between two possibilities. He wondered whether the Untouchables
should have their own temples or try to enter the Hindu temples. But still
Ambedkar associated himself with this for a while, in 1934 he
disassociated with this movement.
Though Ambedkar felt it appropriate means of mobilising the

Untouchables, claiming entry to temples meant asking for a place within
Hinduism, in which the caste system was central and which condemned
Dalits to a subordinate position. Ultimately, he preferred to reject this
social system entirely, including the issue of temple entry. Further
Ambedkar was disappointed by the unwillingness of upper caste
representatives in the assemblies to pass laws legalising and enabling
the entry of the Untouchables to temples. He saw the satyagraha’s, as a
necessary effort to unify the Untouchables and make them conscious of
34
their lack of rights. He called off the Nasik satyagraha in 1935, choosing
a railway town near Nasik for his announcement and stating at the same
time that he would leave Hinduism since it offered no sign of yielding
either to plea or to mass protest.
4.6 CONVERSION TO BUDDHISM
As we have seen in earlier paragraphs, that Ambedkar, from the
very beginning, was highly critical of Hinduism and saw it as a
fundamentally in egalitarian religion. As the chief architect of the Indian
Constitution, Ambedkar worked hard for a new constitutional order
based on equality and social justice. This resulted in a provision for
adequate representation of the underprivileged classes in both political
and educational fields.
Ambedkar also believed that democracy was meaningless if it did

not enable members of the deprived and the depressed classes to be
dignified citizens of the country. Doubting the credentials of Indian
democracy, Ambedkar felt the following were needed:
1. A strong opposition
2. Equality before law
3. Constitutional morality in administration

4. A strong and active moral sense in society
5. Presence of public conscience.
Ambedkar from his own life’s experience he felt dismayed and

frustrated with the negative attitude of the caste Hindu people,
Ambedkar, towards the end of his life rejected Hinduism and embraced
Buddhism. But this decision of Ambedkar was not a sudden move, in
1929 at the Jalgaon conference of the Scheduled Castes he had already
announced his dismay towards Hinduism. But still he struggled his life
time to over throw the discrimination in Hinduism and caste
discrimination.
On 14 October 1956 at Nagpur, along with his followers converted
from Hinduism to Buddhism. Ambedkar adopted Buddhism because it
advocates a casteless and classless society as against Hinduism which
is based on graded inequality. Buddha’s opposition to human
exploitation is, perhaps, the main reason for which Ambedkar finds in
Buddhism an alternative. But after conversion to Buddhism, Ambedkar
did not live for a long, due to his diligent hard work and struggle to
eradicate evils of caste system in the Indian society, he passed away on
6 December 1956.
35
LET US SUM UP
In this unit, we discussed the social movements and the efforts
taken by Ambedkar to eradicate the discrimination in the Indian society.
Under this unit we discussed, the Mahad satyagraha and burning of
Manusmriti. And Kalaram temple entry, why Ambedkar left that
satyagraha movement in between and the reason behind Ambedkar’s
conversion to Buddhism.
CHECK YOUR PROGRESS
1. Bahishkrit hitakarini sabha was established in the year______
a. 1924 b. 1923 c. 1922 d. 1921
2. Ambedkar organised the Mahad satyagraha in the year_______
a. 1925 b. 1926 c. 1927 d. 1928
3. Manusmiriti was burnt by Ambedkar in the year_____________
a. 1927 b. 1928 c. 1925 d. 1926
4. Kalaram temple entry was conducted in the year___________
a. 1925 b. 1926 c. 1927 d. 1930
GLOSSARY
Annihilation : Destroy.
Egalitation : Principle of equality population.

Under privileged : Not enjoying the same rights or standard of living
as majority of the population.
Eradication : Remove or destroy completely.

1. 1924
2. 1927
3. 1927
4. 1930
MODEL QUESTION
1. State the significance of Mahad satyagraha and Kalaram temple
entry.
2. Why did Ambedkar convert to Buddhism?

3. Explain the significance of Poona Pact.
4. State the approach to Caste by Gandhi and Ambedkar.
36
SUGGESTED READINGS
1. Ambedkar, B.R., 1987“Buddha or Karl Marx”, Babasaheb
Ambedkar: Writings and Speeches, New Delhi.
2. Dewey, John. 1916Democracy and Education: An introduction to
the Philosophy of Education. New York.
3. Ambedkar, B.R., 1979“Annihilation of Caste”, Babasaheb
4. Ambedkar, B.R., 1987“The Revolt of the Untouchables”,
Babasaheb Ambedkar: Writings and Speeches, Maharashtra.
37
Block II
DR. AMBEDKAR POLITICAL THOUGHT
Unit – 5 Introduction to political thought
Unit – 6 Ambedkar’s Political career
Unit – 7 Ambedkar views on Political Philosophy
Unit – 8 Dr. Ambedkar and Indian Constitution
38
UNIT - 5
INTRODUCTION TO POLITICAL THOUGHT
STRUCTURE
Overview
Learning Objectives
5.1 Introduction
5.2 Indian Political Philosophers: An Overview
5.3 Dr. B. R. Ambedkar’s Political Philosophy
5.3.1 Social Justice

5.3.2 One Person-One Value
5.3.3 Constitutional democracy
5.3.4 Fundamental Rights of the People

Let us sum up
Check Your Progress
Glossary
Model Questions
Suggested reading
OVERVIEW
In the previous chapters, we discussed about the early childhood
and impact of intellectualson Ambedkar. We also studied about the
Mahad satyagraha, burning of manusmriti, and temple entry agitation.
This unit tries to show light on political philosophies in India.The goal of
this unit is to understand the political philosophies and its role in shaping
the society, who and how the thinkers performed in their time to strive
and steadfast in their ideologies
LEARNING OBJECTIVES
After learning this unit, the students will be able to
 Know the importance of the Political Philosophy.
 Understand the thoughts of Indian Political Philosophers.
 Learn the contribution of Dr. B.R. Ambedkar to Indian Political
Philosophy.
39
5.1 INTRODUCTION
Philosophy means a love of knowledge. It helps to seek and
search for knowledge about individual himself and to know the universe
and the almighty God. It helps to deal with the problems of the society
and leads to knowledge of the truth and also to understand and
realisation of truth. In India there were many political thinkers
contributed for civilisation in India. Whether ancient, medieval or modern
philosophy all helped to perceive the path of knowledge.
5.2 INDIAN POLITICAL PHILOSOPHERS: AN OVERVIEW
For a successful revolution it is not enough that there is discontent.
What is required is a profound and thorough conviction of the justice,
necessity and importance of political and social rights
- Dr. B.R. Ambedkar

From Kautalya to Jayaprakash Narayan, there were many political
thinkers worked for the development of the society. Each thinker
contributed uniquely for the society some of them are Kautilya
(development of statehood), Manu (social laws), Zia Barani (Good
governance and ideal sultanate), Abdul Fazal (Good governance and
administration), Raja Rammohan Roy (civil lioberties and civil rights),
Jotirao Phule (social justice and equlity). Swami Vivekanand (Cultural
Nationalism) Aurobindo (Nationalism and Democracy), Ramabai
(Gender Justice and equal society), Gandhi (Rural development, Swaraj
and Ahimsa), Mohammed Ali Jinnah (Islam and value constitution),
Savarkar (Hindusim), M.S. Gowalkar (Hindutva), Ramaswamy Periyar
(social justice, reservation, non-brahmin movement, Gender justice),
Ram Manohar Lohia (Democratic state), M.N. Roy (communism), Nehru
(socialism and development), Jayaprakash Narayan (Marxism,
socialism) One prominent thinker among them is Dr. B.R. Ambedkar
who was otherwise well known as messiah of downtrodden,inhis forty
years of public life Ambedkar voiced through various stages
 First period: Establishing Himself as Scholar (1918 to 1928)

 Second period:Becoming Messiah of downtrodden by demanding
separate electorate for untouchables (1929 to 1936)
 Third period: fighting for the benefits of Proletariat by establishing

Independent Labour Party (1937 to 1946)
 Fourth Period: Responsibility of Chief Architect of Indian Constitution
1947 to 1955)
40
 Final Period: Professing Buddhism
In all of this period till his death on 6th December 1956 he municipally
and internationally was known as Economist, Professor, Political thinker,
Social reformist, leader of labour party, Cabinet Minister and follower of
Buddha. Let us see some of his political philosophies which helped to
shape the State as Modern India.
5.3 DR. B. R. AMBEDKAR’S POLITICAL PHILOSOPHY

Dr. Babasaheb R Ambedkar was a dynamic modern political
thinker his experience with the happenings during his daysmade him to
think the situation in theoretical and practical as well. His dynamic
personality and consistent hard work greatly influenced and impressed
the downtrodden especially economically weaker sections of the society.
The political philosophy of him is expressed by way of his statements,
public discourse, scholarly writings and his manuscript. His political
philosophies were enshrined in the preamble of Indian constitution
(objective resolution) as Justice, liberty, equality and Fraternity. Dr
Ambedkar as liberal political thinker much valued the liberal values of
the individual. His expertise in constitutional law made him to play an
appreciable role in making our constitution.
5.3.1 SOCIAL JUSTICE
The term ‘social justice’ consists of two words, one is social and
the second is justice. ‘social’ is concerned with all human beings who
live in society, while ‘justice’ is related to liberty, equality and rights.
Thus, social justice is concerned with ensuring liberty, providing equality
and maintaining individual rights for every human being in society. In
other words, securing the highest possible development of the
capabilities of all members of the society may be called social justice.
Ambedkar vision of social justice was to have egalitarian society

founded on liberty, equality, fraternity of all persons in the society. He
considered the caste system as greatest evil against the human being,
through his scholarly works he was much emphasised the need to
promoting egalitarian society where all individual treated as the same.
Therefore to achieve goal of social justice he concentrated on the
following things,
a. To remove economic inequalities
b. To protect the interests of the weaker sections of the society
c. To provide decent standard of living to the working class
41
Dr. Ambedkar was not only the main architect of Indian constitution
but also a visionary of social justice for the good of the downtrodden. Dr
Ambedkar was much influenced by the philosopher Rosseau for his
three golden words known as Equality, liberty and fraternity. He was
much emphasised these three golden words in whole of life towards the
man and women of all spheres of life. Through he is for political justice
he much concentrated on social justice. He stood for the religion which
is based on universal principles of morality and to all peoples and to all
races.
His model of social justice aimed to remove all kinds of inequalities

on power, caste, sex, status and the land. The social justice brings
equal distribution of the political, social and economic resources of the
community. Dr Ambedkar never accepted theories of social justice
propounded by the Plato view, Aristotle order, Gandhian Sarvodhaya,
Hindu varnas and not even the socialism of Mark. According to him
social justice and social democracy is the vision of having one man –
one value. He drafted following provisions in the Indian Constitution to
achieve the social justice. The provisions are as follows
The preamble of the Indian Constitution is the mirror of social

justice. It provides social, economic and political justice to the citizen of
sovereign, socialist, secular, democratic, republic of India.Part III of the
Constitution as fundamental rights is related to the social justice. The
fundamental rights inculcate the sense of reconstruction and foster
social revolution by generating equality amongst all, prohibiting
discrimination on the grounds of Caste, religion, sex, creed, place of
birth, abolishing untouchably and making its practice punishable by law,
banning trafficking in human beings and forced labour.
Moreover, the Indian Constitution has empowered the states to

make special provisions for the advancement of any socially,
educationally backward classes and also for the Scheduled Caste and
Scheduled Tribes.The important part of the Social justice is the part IV of
the Constitution as directive principles of state of policy. Although this
part of Constitution is not enforceable by any court.The directive
principles of state policy also express in categorical terms the ideas of
social justice article 38 of the Constitution requires the state inter-alia to
minimize the inequalities in income and endeavour to culminate in
equalities in status, facilities and opportunities, not amongst individual,
but also amongst group of people residing in different areas or engaged
in different vacations.
42
Article 39 of Constitution requires the state to make available to all
the citizens adequate means of livelihood, to distribute ownership and
control of material resources. The state is also required to provide equal
justice through the mechanism of free legal aid in order to ensure that
opportunities for securing justice are not denied to any citizen by reason
of economic or other disabilities.
To provide right to work, to education and public assistance in

cases of unemployment, old age, sickness and disablement and other
cases of undeserved want, to make provision for securing just and
humane conditions of work ensuring a decent standard of life and full
enjoyment of leisure and social and cultural opportunities, to secure the
participation of works in the management of under taking establishment
or other organizations engaged in industry, to secure for all the citizens
uniform civil code throughout the country, to provide free and
compulsory education for children below the age of 14 years, to promote
the educational and economic interests of the Scheduled Castes and
Scheduled Tribes and other weaker sections, to raise the level of
nutrition and standard of living and to improve the public health.
The contents of Ambedkar’s concept of social justice included

unity and equality of all human beings, equal worth of men and women,
respect for the weak and the lowly, regard for human rights,
benevolence, mutual love, sympathy, tolerance and charity towards
fellow being. Humane treatment in all cases dignity of all citizens,
abolition of Caste distinctions, education and property for all and good
will and gentleness, He emphasized more on fraternity and emotional
integration. His view on social justice was to remove man-made
inequalities of all shades through law, morality and public conscience, he
stood for justice for a sustainable society.
5.3.2 ONE PERSON-ONE VALUE
Article 14 of the Constitution of India speaks about the Right to
equality, the State shall not deny to any person equal before law or the
equal protection of the laws within the territory of India. According to him
equal opportunity should extended to everyone to develop their
personalities and develop in the society to compete with others. To
achieve one person one value he fought for the rights of the people.
The treatment given to untouchables angered him and made him to
attack Hindu society for that it had done to the untouchables
43
5.3.3 CONSTITUTIONAL DEMOCRACY
Dr Ambedkar`s constitutional democracy means a concept of
democracy subjective to constitution of India, that means majority should
submissive to principles enshrined in the constitution. He was hardcore
believer in the value of constitutional democracy having irrevocable
elements of social and economic democracies, in addition to political
democracy. Indeed, the notion of social democracy situated in the
framework of the constitutional democracy, appeared dearer to him than
political democracy, presumably because of the fact that it was the thing
he fought for throughout his life.
Quite evidently, to him, Social democracy means a way of life
which recognises liberty, equality and fraternity which are not to be
treated as separate items in a trinity. They form a union of trinity in the
sense that to divorce one from the other is to defeat the very purpose of
democracy. Liberty cannot be divorced from equality; equality cannot be
divorced from liberty. Nor can liberty and equality be divorced from
fraternity. His strong belief on constitutional democracy made every
authority to limit by legal and institutional means so that the rights of the
individuals and minorities are duly respected. Therefore his vision of
constitutional democracy is founded on the following things,
a. Popular sovereignty
b. Limited Government
c. Separation of powers
d. Procedure established by law
5.3.4 FUNDAMENTAL RIGHTS OF THE PEOPLE

While explaining his vision on his classic work annihilation of
caste he was much in favour of social order based on the ideal of
Liberty, equality and fraternity. In order to have spirt of right oriented
society so his works were based on natural theory of rights instead of
legal theory of rights. In order to widen the claim against the State he
included the term ‘other authorities’ in the definition of State, various
rights such right to equality, right to freedom, right against exploitation,
right to freedom of religion, educational and cultural rights and right to
constitutional remedies were enshrined in the constitution to have right
oriented society.
44
LET US SUM UP
This unit helps to understand the Indian Philosophy and various
philosophers who worked during ancient, medieval and modern period.
The unit went on to discuss certain philosophical foundations of Dr. B.R.
Ambedkar. In subsequent parts unit further discusses about the social
justice as initiatives taken to level playing field for all, one-person one-
value by that individual irrespective other caster, gender or wealth
should be treated equal, constitutional democracy as compared to
political democracy it makes the authority subjective to the procedure
enshrined in the constitution and finally it focused on the importance of
the fundamental rights of the people and importance of the right based
society.
CHECK YOUR PROGRESS

1. The concept ‘development of state hood’ was associated
with___________.
a. Kautilya b. Manu c. Remabai d. Jinnah
2. Right to equality is related to Article ____________.
a. 14 b. 17 c. 21 d. 32
3. The important part of the social justice is the part_______ of the
constitution.
a. IV b. III c. III d. I
4. The preamble of the Indian constitution is the mirror of_________.
a. Social justice b. Liberty c. Equality d. Right
GLOSSARY
Right :A Privilege conferred by law

Dignity :The quality of being worthy of esteem or respect;
a manner suggesting confidence in such esteem
Ideology :Set of opinion or beliefs of individual or groups

Equality : Ensuring every individual is same, having the
same status, dignity and respect

1. Kautilya
2. 14
3. IV
4. Social justice
45
MODEL QUESTION
1. Explain the concept of philosophy and Indian political philosophy.
2. Distinguish between political democracy and constitutional
democracy.
3. Explain Ambedkar’s Vision on Social Justice.
4. What is the need of defining the term State in Indian constitution?
SUGGESTED READINGS
1. Adash Singh and Silika Mohapatra, 2010 Indian Political Thought,
Routledge.
2. Himanshu Roy, M.P. Singh, 2007,Indian Political Thought,
Pearson, Second edition.
3. Dr. Ambedkar, Ambedkar’s India A collection of three works by
B.R. Ambedkar on caste and Constitution, Shristhi Publishers and
Distributors.
4. Prof. G. ManoherRao , 2009 Dr. Ambedkar and the Indian
Constitution,Asia Law House Hyderabad.
5. S.R. Bakshi, 2000 Political Ideology of B.R. Ambedkar, Deep and
Deep publication Ltd.
46
UNIT - 6
AMBEDKAR’S POLITICAL CAREER
STRUCTURE
Overview
Learning Objectives
6.1 Introduction
6.2 Dr. B. R. Ambedkar’s Political Career
6.3 Poona Pact
6.3.1 Salient Features of Poona Pact
6.3.2 Differences of opinion among Dr. B.R. Ambedkar

and Father of the Nation
6.4 Round Table Conferences
Let us sum up
Check Your Progress
Glossary
Model Questions
Suggested readings
OVERVIEW
Ambedkar and Gandhiji began social and political activities for
eradication of untouchability almost in same period in the early 1920.
Ambedkar firmly believed in social movement rather than political
movement. In the struggle for the freedom of the country, Gandhi had
support of the millions of Indians, but in the struggle for liberation of the
untouchables millions opposed him. Ambedkar was for the
establishment of absolute equality in all spheres of life. In the previous
units we discussed about the Ambedkar`s early life, various
influence’son Ambedkar and his social reform activities. This unit tries to
discuss about the political career of Ambedkar including Poona pact and
the deliberations in the round table conferences.
47
LEARNING OBJECTIVES
 Understand the importance of the political career of Dr. B.R.
Ambedkar.
 Know the need and importance of the Poona Pact.
 Analyze the Ambedkar and Gandhi views on Poona Pact.
 Study the three round table conferences and their consequences.
6.1 INTRODUCTION
Dr. B.R. Ambedkar political career occupies the most important
place in life. In his political field, he was much actively strived and
steadfast for the creation of egalitarian society. He was steadfast in his
faith among many oppositions and difficulties. He was committed
throughout his life to eradication of untouchably, annihilation of caste,
securing equality, fraternity and social justice political and economic to
one and all. All these qualities were bundled into one integrated
personality whose memory never fades from the minds of the suffering
masses.
6.2. DR. B. R. AMBEDKAR’S POLITICAL CAREER
Dr. B.R. Ambedkar in his life time was performed many roles
such as Economist, Scholar, Resolutioner, Founder, Statesman,
Crusader, Chief Architect, Emancipator and political leader.Though he
was contributed for all, he was/is well known for his contributions in his
political career. In 1936, Ambedkar founded the Independent labour
Party. In the 1937 elections to the Central Legislative Assembly, his
party won 15 seats. Ambedkar oversaw the transformation of his political
party into the All India Scheduled Castes Federation, although it
performed poorly in the elections held in 1946 for the Constituent
Assembly of India.
Ambedkar objected to the decision of the Congress and
Mahatma Gandhi to call the untouchable community as Harijans. He
would say that even the members of untouchable community are same
as the other members of the society. Ambedkar was appointed on the
Defence Advisory Committee and the Viceroy’s Executive Council as
Minister for Labour.His reputation as a scholar led to his appointment as
free India’s first Law Minister and chairman of the committee responsible
to draft a constitution for independent India.
48
Dr. Ambedkar was appointed as the chairman of the constitution
drafting committee on August 29, 1947. Ambedkar emphasized on the
construction of a virtual bridge between all classes of the society.
According to him, it would be difficult to maintain the unity of the country
if the difference among the classes were not met. He put particular
emphasis on religious, gender and caste equality. He was successful in
receiving support of the Assembly to introduce reservation for members
of the scheduled castes and scheduled tribes in education, government
jobs and civil services.
6.3 POONA PACT

The Poona Pact 1932 was an agreement between B.R.
Ambedkar and M.K. Gandhi on the political representation of
the Depressed Classes (a loose term that referred to
Dalits/Untouchables/Scheduled Castes). A little more than a month
earlier, Ramsay Macdonald, the British Prime Minister, announced the
Communal Award that gave Depressed Classes separate electorates for
central and provincial legislatures. Gandhi viewed this as a danger to the
Hindu community that would de-link untouchables from Hindus.
Ambedkar and other leaders of the Depressed Classes welcomed the
award.
On 20th September 1932, while in prison, Gandhi announced a
fast unto death till the time separate electorates were removed from the
Award. The British had have given the assurance that it would make
changes to the Award if these changes were the result of an agreement
between the communities concerned. Indian political leaders realised
that the best chance to get Gandhi to terminate his fast was to facilitate
an agreement between Gandhi and Ambedkar. Initially, Ambedkar was
not fazed by Gandhi’s fast. But later, he came around and agreed to
negotiate. In the end, Gandhi and Ambedkar came to an agreement -
the Poona Pact 1932 - that discarded separate electorates.
The Poona Pact is a very short document written a quasi-legal

style. It contained nine points, seven of which laid out the manner and
quantum of representation of the Depressed Classes at the central and
provincial legislatures. Separate electorates for Depressed Classes did
not feature in the document, instead, the Pact put forward a system of
the joint electorates with reserved seats. It reserved 148 seats from the
general electorate for Depressed Classes,78 more than what the Award
had proposed.
49
The Pact also called for the non-discrimination of Depressed
Classes in public services and urged for efforts towards the fair
representation of the community in public services. It also contained a
provision that proposed the earmarking of a portion of the state’s
educational grant for Depressed Classes.
The Pact was sent across to British authorities who then set
aside the sections dealing with untouchables. Promptly, Gandhi broke
his fast on 26th September 1932. The Pact influenced the Government of
India Act 1935; separate electorates were given to Muslims, Sikhs and
others, but not to the Depressed Classes.
The leaders of the Depressed Classes, including Ambedkar,
were not happy with the Poona Pact. Even though the numbers of seats
reserved was double than what the Award had offered, separate
electorates were viewed as a critical tool for political representation.
Also, as Ambedkar himself argued, the Award had given Depressed
Classes a double vote: they could use one vote for the separate
electorates and another for the general electorate. Ambedkar felt that
the second vote was ‘a political weapon was beyond reckoning’ for the
protection of Depressed Classes’ interests.
The Pact was a historic moment in India’s constitutional and
political history. It brought to bear the tensions between and the
Depressed Classes and the Hindus, one that would continue to haunt
the freedom movement and negotiations between Indians and the
British. To a large extent, the Pact further reinforced and augmented the
claim that Depressed Classes were a political minority whose interests
could not be ignored while drawing up the constitutional future of
India.(Agreed to by Leaders of Caste-Hindus and of Dalits, at Poona on
24-9-1932)
1. There shall be seats reserved for the Depressed Classes out of
general electorate seats in the provincial legislatures as follows: -Madras
30; Bombay with Sind 25; Punjab 8; Bihar and Orissa 18; Central
Provinces 20; Assam 7; Bengal 30; United Provinces 20. Total 148.
These figures are based on the Prime Minister's (British) decision.
2. Election to these seats shall be by joint electorate’s subject, however,

to the following procedure –
All members of the Depressed Classes registered in the general
electoral roll of a constituency will form an electoral college which will
elect a panel of tour candidates belonging to the Depressed Classes for
each of such reserved seats by the method of the single vote and four
50
persons getting the highest number of votes in such primary elections
shall be the candidates for election by the general electorate.
3. The representation of the Depressed Classes in the Central
Legislature shall likewise be on the principle of joint electorates and
reserved seats by the method of primary election in the manner provided
for in clause above for their representation in the provincial legislatures.
4. In the Central Legislature 18 per cent of the seats allotted to the

general electorate for British India in the said legislature shall he
reserved for the Depressed Classes.
5. The system of primary election to a panel of candidates for election to

the Central and Provincial Legislatures as i herein-before mentioned
shall come to an end after the first ten years, unless terminated sooner
by mutual agreement under the provision of clause 6 below.
6. The system of representation of Depressed Classes by reserved
seats in the Provincial and Central Legislatures as provided for in
clauses (1) and (4) shall continue until determined otherwise by mutual
agreement between the communities concerned in this settlement.
7. The Franchise for the Central and Provincial Legislatures of the
Depressed Classes shall be as indicated, in the Lothian Committee
Report.
8. There shall be no disabilities attached to any one on the ground of his
being a member of the Depressed Classes in regard to any election to
local bodies or appointment to the public services. Every endeavour
shall be made to secure a fair representation of the Depressed Classes
in these respects, subject to such educational qualifications as may be
laid down for appointment to the Public Services.
(Adult franchise but reservation has been provided for Dalits on
population basis, till 1960),
9. In every province out of the educational grant an adequate sum shall
be ear-marked for providing educational facilities to the members of
Depressed Classes,
6.3.1 Salient Features of Poona Pact
1. Representation of Depressed Classes: In a settlement negotiated
with Mahatma Gandhi, Ambedkar agreed for depressed class
candidates to be elected by a joint electorate.
51
2. Also, nearly twice as many seats (147) were reserved for the
depressed classes in the legislature than what had been allotted
under the Communal Award.
3. In addition, the Poona Pact assured a fair representation of the

depressed classes in the public services while earmarking a portion
of the educational grant for their uplift.
4. The Poona Pact was an emphatic acceptance by upper-class

Hindus that the depressed classes constituted the most
discriminated sections of Indian society.
5. It was also conceded that something concrete had to be done to

give depressed classes a political voice.
6. The pact made the entire country morally responsible for the uplift
of the depressed classes. As the concessions agreed to in the
Poona Pact were precursors to the world’s largest affirmative
programme (reservation in legislature, public services and
educational institutions) launched much later in independent India.
7. Most of the entire pact made the depressed classes a formidable
political force for the first time in Indian history.
6.3.2 Differences of opinion among Dr. B.R. Ambedkar and Father

of the Nation
Both the leaders were critical of ills pertaining to the caste system
and committed to the upliftment of depressed classes. However, both
differ in the approach.
1. Ambedkar was in favour of annihilation of the caste system as it
was beyond reforms.
2. Gandhi did not support the abolition of the caste system or
Varnashrama order. He was in favour of bringing behavioural
change in the society regarding the ills of the caste system.
3. According to Ambedkar, the caste question is a political issue and
wanted a political solution for upliftment of depressed
classes. Ambedkar insisted that a political democracy was
meaningless if the so-called depressed classes were not equal
participants in it.
4. According to Gandhi caste issue is a social one. He wanted to

reform it by changing the hearts and minds of people.
5. Ambedkar preferred a rights-based approach while Gandhi’s
approach was through faith and spirituality.
52
6. That's why Ambedkar's referred depressed classes as dalits (to
give them a political identity), on the other hand Gandhi called
depressed classes as Harijan (to sensitize upper caste for plight of
depressed classes by invoking spirituality).
6.4 ROUND TABLE CONFERENCES
In response to the inadequacy of the Simon Report, the Labour
Government, which had come to power under Ramsay MacDonald in
1929, decided to hold a series of Round Table Conferences in London.
1. The first Round Table Conference convened from 12 November
1930 to 19 January 1931. Prior to the Conference, M. K. Gandhi had
initiated the Civil Disobedience Movement on behalf of the Indian
National Congress. Consequently, since many of the Congress' leaders
were in jail, Congress did not participate in the first conference, but
representatives from all other Indian parties and a number of Princes
did. The outcomes of the first Round Table Conference were minimal:
India was to develop into a federation, safeguards regarding defence
and finance were agreed and other departments were to be transferred.
However, little was done to implement these recommendations and civil
disobedience continued in India.
The British Government realized that the Indian National
Congress needed to be part of deciding the future of constitutional
government in India. Lord Irwin, the Viceroy, met with Gandhi to reach a
compromise. On 5 March 1931 they agreed the following to pave the
way for the Congress' participation in the second Round Table
Conference: Congress would discontinue the Civil Disobedience
Movement, it would participate in the second Round Table Conference,
the Government would withdraw all ordinances issued to curb the
Congress, the Government would withdraw all prosecutions relating to
offenses not involving violence and the Government would release all
persons undergoing sentences of imprisonment for their activities in the
Civil Disobedience Movement.
2. The second Round Table Conference was held in London from 7
September 1931 to 1 December 1931 with the participation
of Gandhi and the Indian National Congress. Two weeks before the
Conference convened, the Labour government had been replaced by
the Conservatives. At the conference, Gandhi claimed to represent all
people of India. This view, however, was not shared by other delegates.
In fact, the division between the many attending groups was one of the
reasons why the outcomes of the second Round Table Conference were
again no substantial results regarding India's constitutional future.
53
Meanwhile, civil unrest had spread throughout India again, and upon
return to India Gandhi was arrested along with other Congress leaders.
A separate province of Sind was created and the interests of minorities
were safeguarded by MacDonald's Communal Award.
3. The third Round Table Conference (17 November 1932 - 24
December 1932) was not attended by the Indian National
Congress and Gandhi. Many other Indian leaders were also absent. Like
the two first conferences, little was achieved. The recommendations
were published in a White Paper in March 1933 and debated in
Parliament afterwards. A Joint Select Committee was formed to analyse
the recommendations and formulate a new Act for India. The Committee
produced a draft Bill in February 1935 which was enforced as the
Government of India Act of 1935 in July 1935.
LET US SUM UP
This unit deals with the political career of Dr. B.R. Ambedkar. It
started with the various positions and skills of him but much emphasized
on political career alone. These unit further deals on Poona pact, events
related to poona pact and aftermath, comparison between Gandhi and
Ambedkar on poona pact and text of Poona Pact also discussed.
Finally, this unit discussed about three round table conferences.
CHECK YOUR PROGRESS
1. Poona pact was signed between Gandhi and Ambedkar in the

year_________
a. 1931 b. 1930 c. 1932 d. 1934
2. Ambedkar founded the Independent Labour party in the
year_______
a. 1936 b. 1946 c. 1935 d. 1937
3. Ambedkar`s party in the 1937 elections to the central legislative
Assembly won _______________ seats
a. 15 b. 20 c. 50 d. 40
4. Communal award was given by ___________the British Prime
Minister
a. Clement Atlee b. Boris Johnson
c. Ramsay Macdonald d. Margarat Tharcher
54
GLOSSARY
Pact : A formal agreement between two or more
people, groups or countries
Annihilation : Complete destruction

Reservation : System of affirmative action in India to improve
the representation of disadvantaged groups
Dominion : Refers to one having control or ownership on the

other
Imperialism : A political system in which a rich and Powerful
Country puts other countries that is under its
control.
1. 1932
2. 1936
3. 15
4. Ramsay Macdonald
MODEL QUESTION
1. What are political activities performed by Dr. B. R. Ambedkar?
2. What is the need of Poona Pact?

3. Discuss the Gandhi and Ambedkar Political view on Poona Pact.
4. Explain the need of Round Table conferences?
SUGGESTED READINGS
1. Sheshrao Chavan, 2021, True Faces of Gandhi and Ambedkar,
Atlantic Publishers and Distributors Pvt.
2. Rajasekharaiah.A.M,1989, B.R. Ambedkar-The Quest for Social
Justice, Uppal Publishing House, New Delhi.
3. Mankar Vijay, 2010, Poona Pact: Historical Harms by Gandhi,
Gandhism and Congress- An Inquiry, Blue World Series, Nagapur.
55
UNIT - 7
AMBEDKAR VIEWS ON POLITICAL PHILOSOPHY
STRUCTURE
Overview
Learning Objectives
7.1 Introduction
7.2 Political Philosophy
7.3 Ambedkar's Political Queries
7.4 Social - Political Approaches

7.5 Crisis of Western Political Theory
Let Us Sum Up
Check Your Progress

Glossary
Model Questions
Suggested Readings
OVERVIEW
Existing studies on B R Ambedkar largely focus on his

substantive religious, sociological, political and constitutional concerns,
and not on the concepts he deployed for the purpose or modes of his
argumentation. His body of work demonstrates that he formulated a
number of concepts to take stock of the social reality that he confronted,
and/or reformulated existing concepts by critically engaging with the
body of scholarship available to him. With regard to the conception of
the political, he advanced a comprehensive and consistent design of
what it means to live as a public and how best to do so in a setting very
different from the West. In this unit we are going to discuss about the
Ambedkar’s views on Political Philosophy.
LEARNING OBJECTIVES

 Understand the concept of Political Philosophy.
 Know the various contributions made by Dr. B.R. Ambedkar to
Political Queries.
 Learn the Social - Political and western political theory approaches
56
7.1 INTRODUCTION
There is much in Bhimrao Ramji Ambedkar’s writings and social
practices to consider him a philosopher in the traditional sense. His
association with certain philosophers such as John Dewey is well known
and in his later years, he closely followed the teachings of the Buddha
and philosophical schools that claimed to be inheritors of Buddha’s
teachings. He was familiar with the debates around socialism,
particularly revolving around the critique of capitalism that informed the
Fabian school.
He followed the works of the British idealists very closely,

including their interface with German philosophy, and classical Greek
thought. He demonstrates critical readings of certain philosophical texts
of India, the major Upanishads and the six systems of philosophy,
particularly Samkhya and Badarayana’s Uttara Mimansha. He wrote a
small treatise on the Bhagavad Gita. Among his contemporaries, he
closely followed the work of M K Gandhi, Sakhya Buddhism (wrote an
introduction to the second edition of Narasu’s Essence of Buddhism),
the Theosophical School, and strands of Buddhist thought in Ceylon and
Burma. Further, his work is replete with familiarity with the major
currents of European enlightenment thought.
His philosophical interest revolved around
(i) Metaphysical questions such as the nature of the self and being
human; relationship of the self with the other; nature and
consciousness; causality; human telos; human action and its
consequences, etc;
(ii) Epistemological questions such as modes of and approaches to
knowledge; the problem of subject and object; inter-subjectivity
and communication; truth, interpretation and social practices;
the nature of scientific method; and
(iii) Ethical questions, particularly the relationship between morality
and regimes of rights on the one hand, and societal values and
human freedom on the other. Certain concerns of political
philosophy such as justice, liberty, equality, community,
democracy, authority, legitimacy and recognition were his
lifelong pursuits. While he approached and formulated the
above-mentioned metaphysical, epistemic and moral questions
in his own distinct way, the focus of this paper is limited to
highlighting certain central concerns of his political philosophy.
57
7.2 POLITICAL PHILOSOPHY
The term political philosophy has no single connotation; although
we do not call everyone who comments on public life a political
philosopher. We think that Plato was a political philosopher and in recent
years, John Rawls. In modern-day India, some of the thinkers who came
closest to being political philosophers were M K Gandhi (Parekh 1989;
Parel 2006), Aurobindo Ghose (Singh 2014), Rabindranath Tagore in his
work “Nationalism” (Tagore 1917: 1996) and The Religion of Man
(Tagore 1931: 1996), and Allama Iqbal in The Reconstruction of
Religious Thought in Islam (Iqbal 1930: 2003).
Gandhi advanced a foundational critique of modernity and
proposed a distinct conception of freedom as swaraj. There are some
methodological problems that we need to attend to while regarding
Ambedkar as a political philosopher: He is caught in far too many
concerns that a political philosopher would not be generally involved in.
Often his modes of presentation, disputation and argumentation

are not philosophical but sociological, legal, moral, public policy-driven
and even rhetorical. Further, in the national movement in India several
political philosophical questions, such as freedom, human equality and
representation, became issues of interrogation on a day-to-day basis
making it difficult to distinguish his contribution from those of others. At
the same time, it is important to emphasise that while Ambedkar did not
engage in a systematic pursuit of political philosophy his writings and
practices were informed by it.
The concepts that he employed and the relations that he

proposed across them demonstrated a remarkable consistency and
coherence. Further, while he shared many ideas in common with the
anti- colonial thinkers, there is much that distinguishes him from others.
While within the scope of this paper I cannot dwell on an analytical
scrutiny of all the themes and concepts that he engaged in, I will
deliberate only on two issues: (i) provide an outline of the major
concepts that he proposed, and (ii) test the mode of his argumentation
by dwelling on an aspect of his theory of social justice.
7.3 AMBEDKAR'S POLITICAL QUERIES

"A people and their religion must be judged by social standards based
on social ethics. No other standard would have any meaning if religion is
held to be necessary good for the well-being of the people."
- B. R. Ambedkar
58
Ambedkar has proposed or updated various principles and
associations concerning the conception that supports a strategy full and
coherent design of what life as a public entails, and what it means to do
in a somewhat different way from the west. What does it mean to be
human, and to be a person were the questions he asked? How did a
custom live? How will the modern public maintain its cohesion over time,
inter-generationally, if it is an independent sphere with free and equitable
members? Is faith a place in our public culture, and if so, what is its
nature? In cultures in which various types and degrees of injustice are
not based solely on exploitation but dynamic modes of domination, what
is the foundation of social cooperation? How does a shared public live
together having plurality centred on diverse principles of ultimate values
which are expressed in behaviours and individual institutions? How do
we communicate with a big enough community who claims to adopt their
different forms and philosophies of life? What are the function and
control limits? These issues are strongly related to some critical
democratic principles such as authority, representation, legitimacy,
individual, democracy, independence, equity, liberty and justice.
However, these concerns are raised by many or at least several

political theorists in particular metaphysical and social contexts as well.
Ambedkar achieved the same thing. The sense of his philosophy was
the context of illumination and his social atmosphere in the colonial
meeting, and postcolonial works were the Indian culture.
The narrow emphasis on Ambedkar as a social community
symbol also does not draw attention to the philosophical context that
justifies and prioritises his concerns. In Ambedkar, as a political
philosopher, there are specific philosophical questions we have to
address: he is overcome by so many issues that political philosopher
should not necessarily include him. His methods of presenting, disputing
and debating are mostly not metaphysical but sociological, law, moral,
political and sometimes rhetorical.
Furthermore, many political-philosophical problems in the
national revolution in India, such as democracy, human dignity and
representativeness, have become regular issues of interrogation,
rendering it hard to differentiate his participation from others. At the
same time, while Ambedkar did not consistently indulge in pursuit of
political theory, it is necessary to underline his writings and activities.
There were tremendous clarity and consistency in the principles and
relationships which he used. Furthermore, although he exchanged many
thoughts with the anti-colonial theorists, he is differentiated by many.
59
7.4 SOCIAL - POLITICAL APPROACHES
“Democracy is not merely a form of government. It is primarily a mode of
associated living, of conjoint communicated experience. It is essentially
an attitude of respect and reverence towards fellow men."
- B. R. Ambedkar
Ambedkar's thinking is very significant in tracking India's past
and development in the social sphere as evidenced in his writings and
lectures. The ideology of Ambedkar must recognise the fundamental
basis of the Dalit movement. In two of his remarks, the centre of
Ambedkar's political philosophy is reflected: interests are not secured by
legislation but by society's social and moral consciousness, and
democracy of government means a democratic society.
In essence, he had views on democracy as a type of community

or related mode of life, and the only protection of this freedom is social
consciousness. In civil ties, in terms of the lives of the individuals who
are cultured. According to him, the secret of freedom is social ties. In
spirit and reality, Ambedkar is a liberal democrat. The unique
contribution to democratic philosophy rests in its integrating rights, liberty
and fraternity with the idea of social democracy. He tells us even of the
boundaries of the regular life of liberal democracy.
"Political democracy cannot survive unless the basis of it resides
in social democracy," which is a way of life that accepts rights, equality
and solidarity as the values of life," categorically stated in the house by
him while addressing the Constituent Assembly (November 25, 1949). In
this context, it is described that the democratic framework as mode and
way of governing whereby transformative economic revolutions are a
fact. In many of Ambedkar's speeches and writings, the core subject is
social reformism. He also explored and tackled the subject of social
predominance over political problems. The government must be tied to
social matters inevitably.
Democracy itself is focused on the corresponding culture. With

the problem, he differs from the Congress and the socialists in giving
social priority over politics. In all his works, 'Caste's annihilation,' and
What the Congress and Gandhi did to untouchables' in particular, what
is well expressed. The established political and social philosophies had
a new significance since 'castes' became understood theoretically and
designated as the Indian social truth. Through his academic
conceptualisation of the caste institution and its operation in Indian
culture, Ambedkar became an influential thinker.
60
To transform the lives of the Dalit masses who are caste system
casualties, he interpreted the Indian social world. The condition calls for
a thorough evaluation of the political theory of Ambedkar in comparison
to other relevant political streams at the period. In the Marxian context,
Ambedkar is a genuine philosopher. To alter it, he has interpreted Indian
social truth.
7.5 CRISIS OF WESTERN POLITICAL THEORY

"For a successful revolution, it is not enough that there is discontent.
What is required is a profound and thorough conviction of the justice,
necessity and importance of political and social rights."
- B. R. Ambedkar
Let's has a glance at the core liberal philosophic traditions
before we move on to Ambedkar's political theory. Political theorists
attempted (often within a historical context) to analyse societal
phenomena and democratic behaviour, to explain complex ideas, to
assess current structures and advocate for social values. The critical
reflection of strategy and its practices are concerned with political theory.
It is a matter of a far more crucial comprehension of the values that
control a culture. It seeks to philosophise society's ideals, beliefs,
activities and structures.
Philosopher viewed the essence of public life and the values
guiding good cultures from various viewpoints. The moral importance of
culture and the way organisations work are a subject of political
philosophy. Socio-economic growth and the resulting societal tensions
are the foundation for new social and political ideas to arise. Political
theory tends to occur from both the thinker and his society's political
background. Political philosophy is essentially the systematisation of our
actions' spiritual and political decisions. Greek philosophy has
traditionally adopted the natural rule of Christianity.
In the west, the individualism of the 17th century weakened Christian
natural law. This individualism is the central aspect of the ensuing liberal
tradition. The notion of social initiative and social regulation gave way to
individual industry and control. Asstated, new environmental
circumstances gave rise to new social ties and new theory formed to
explain the contemporary society rationally. This latest ideology was
called populism. In multiple national organisations, liberalism developed
diverse flavours. The challenges of liberal philosophy lay in their
underlying origins of the individualism of the seventeenth century and
their own quality. There is a fundamental presumption that an individual
61
is free and makes his own identity as a human. This making the identity
of his own and the formation of human society are ultimately a series of
commercial ties. This concept was profoundly rooted in the foundations
of 17th century philosophy. Society inherent in the business is confusing
itself. The class differentiation is carried spontaneously by business
culture. The class having property requires the subordinate levels to
exercise control over them.
In pursuance of the decision of the business, the fact that
persons are no longer treated as equals. Thus, business structure
alternatives have arisen. A severe blow was offered to liberal politics by
the articulation of proletarian politics. Man and culture have entirely
different assumptions. The culture has substituted one with another.
Marxist philosophy attempts to transform culture and its interpersonal
ties dramatically. From a class point of view, human culture sees
humankind as a creator in the first place. His interactions are affected by
his role in social production. There is a conservative political philosophy
besides the Marxist notion which wants to see society from a community
point of view. For culture, faith, and ancient custom Conservatives
admire. One example of the conservative practice is Edmund Burke.
Burke treated policy with a sense of religiosity rather than any author in
the eighteenth century.
The traditional political perspective is regarded as conventional

politics. The B.R. Ambedkar and His Political Philosophy PJAEE, 17 (9)
(2020) 3306 state and culture, in general, must function concerning
practices and values. In this specific community, the interests of
individuals are respected. In the institutional structure of current
structures, conservative viewpoint operates within the constraints of the
order granted accepting modes of democratic action. Traditional
democratic philosophy is known as imperfection politics. They find the
limits of human beings and assume that by their random efforts,
individuals would not be able to establish a civilised order.
People are jealous and egotistical. There is a need for a state to
govern them. Might is stated. In conservative thinking, establishment
plays a critical role. It is an essential part of social order and authority
which guarantees social hierarchy. The intrinsic imperfections in human
existence need a solid-state according to conservative beliefs. It is
essential to regulate the individual's anti-social tendencies. According to
the conventional conservative opinion, the free play of human actions,
as liberals and Anarchists say, cannot and will never naturally create
social order.
62
Social stability must be upheld by the practical guidance of the
national representatives. It doesn't imply the sole organisation to
maintain civil order. Conservators highlight the significance of the long-
standing communities and organisations' culture, habit, and network,
which are both social necessities.
"My social philosophy may be said to be enshrined in three words:
liberty, equality and fraternity. Let no one, however, say that I have
borrowed by philosophy from the French Revolution. I have not. My
philosophy has roots in religion and not in political science. I have
derived them from the teachings of my Master, the Buddha."
-B. R. Ambedkar
In the late 1970s, the political scientist Fried R. Dallmayr echoed
Peter Laslett's argument, that the grand tradition of theoretical literature
stretching from Hobbes to Bosanquet had been broken and that for the
moment, anyway, political philosophy is dead." Western democratic
ideology was defined throughout the twentieth century by protecting
social democracy and the tradition of human liberties against
authoritarian or oppressive powers. In developed countries, business
policies and empirical reasoning in the west have multiple significances.
The culmination of western technology and business contributing to
exploitation in other areas of the planet in modern times contributes to
economic rivalry and conflict. This has prompted the west to focus on
and reformulate its central metaphysical principles and its idea of
"reason." At the same time, it is necessary to understand what
'subjectivity' and its cognitive activity constitutes critically. This dilemma
appears to have been correctly captured by Fred Dallmayr, 'In the realm
of political theory, the contemporary dilemma can be articulated in
general terms in terms of the relation between 'contract' and 'group.' The
society consists of collectives which establish a political community.
LET US SUM UP
Ambedkar has arisen as a major political philosopher with the

rise of dalit movement in contemporary times. He emerged on the Indian
socio-political area in early 1920s and remained in the head of all social,
economic, political and religious efforts for upliftment of the lowest layer
of the Indian society called untouchables. Babasaheb was a great
researcher who made exceptional contributions as an economist,
sociologist, legal luminary, educationalist, journalist, Parliamentarian and
as a social reformer and supporter of human rights.
63
CHECK YOUR PROGRESS
1. The drafting committee took _____ to complete its work.
a. 2 years,11months and 18 days b. 3 years, 14 days
c. 4years,11months and 18 days d. 5 years, 6 Months
2. According to Article ______ the untouchability is abolished.
a. 15 b. 16 c. 17 d. 21
3. The first backward classCommission was appointed in the
year_________
a. 1953 b. 1952 c. 1955 d. 1956
4. Poona pact was signed between Ambedkar and Gandhi on
________
a. 20, september1932 b. 24, September 1932
c. 26, September 1932 d. 24, September 1931
GLOSSARY
Constitution : A supreme law of the land promulgated to
exercise sovereignty
Arbitrary : Acting against one’s own will or pleasure, without
any good reason
Confederation : A union of states that are under less control from

the national Government than federal would be
Federalism : Through agreement many states joining and
representing asSingle unit with division of power
1. 3
2. 17
3. 1953
4. 24, September 1932
MODEL QUESTION
1. Explain the role of drafting committee.
2. What are the salient features of federal constitution?
3. How legislative powers are distributed in Indian constitution?

4. Discuss the concept of separation of powers.
5. Explain the contribution of Ambedkar in eradication of
untouchability.
64
SUGGESTED READINGS
1. Austin Granville , 1999, The Indian Constitution: Cornerstone of A
Nation (Classic Reissue), Oxford University Press,
2. ShibanikinkarChaube, 2002, Constituent Assembly of India:
Springboard of Revolution, Manohar Publishers and Distributors,
3. Udit Bhatia , 2017, The Indian Constituent Assembly, Taylor &
Francis,
4. AnjooBalhara Sharma, 2019, Voices in the Wilderness: Critiquing
Indian Constituent Assembly Debates, Bloomsbury India,
65
UNIT - 8
Dr. AMBEDKAR AND INDIAN CONSTITUTION
STRUCTURE
Overview
Learning Objectives
8.1 Introduction
8.2 Constitutionalism
8.3 Drafting Committee
8.4 Federal Structure

8.5 Separation of Power
8.6 Reservation
8.7 Justice
8.8 Social Democracy
8.9 Unity and Integration
8.10 Fundamental Rights and Remedies for Enforcement

Let Us Sum Up
Check Your Progress
Glossary
Answers To Check Your Progress
Model Questions
Suggested Readings
OVERVIEW
Ambedkar the leader of the depressed class and the chief
architect of the Indian constitution belonged to the Maher community in
the Maharashtra state. He experienced social humiliation by higher
caste people, during his childhood and even after getting many degrees.
In the previous units we discussed about his early life,his political career
and his views on political philosophy. This unit tries to show light on
Ambedkar`s vision and constitution of India.
66
LEARNING OBJECTIVES
After studying this unit, you will able to
 Understand the vision of Dr. Ambedkar in drafting the constitution
of India
 Learn the concept of constitution and constitutionalism.
 Know the concept of social democracy.
 Analyse the remedies for enforcement of the fundamental rights.
8.1 INTRODUCTION
Dr. Ambedkar wanted to give such a Constitution to India as
would help to establish a new social order based on the lofty principles
of social, economic and political justice. Whenever any question arose
about the weaker sections of the society, his heart would go out for them
and he would try to secure maximum political advantage and protection
for them. This was indeed natural for him because he had fought for the
uplift of these sections of society during his entire political career. He
never concealed this fact from anyone. In fact, he once acknowledged
that he had entered the Constituent Assembly solely to protect the
interests of the downtrodden people.
8.2 CONSTITUTIONALISM
Constitutionalism means a all subject to constitution.
Constitutionalism is structured on the ideals of limited government, rule
of law, regulations and democratic values. The idea of constitutionalism
was a major theme during the freedom movement which matured in the
thoughts of Nehru, Ambedkar and so many greats of the age but these
two giants were in a position to implement the pillars of constitutionalism
as both worked in different capacities in the Constituent Assembly and in
governance.
Ambedkar was unique in the sense that he developed his own

ideas about constitutionalism in legal-social terms. He was a
constitutional expert who looked at legislature, a law making body, as ‘a
product of its social conditions’ which could be limited by a federal order
in a diversity-filled country like India. Federalism divides the power in the
written Constitution and is a living structure. Ambedkar was a believer in
the evolutionary theory of the Constitution and studied the Government
of India Act 1935, which proposed a federal order, with penetrating eyes
and concluded that ‘in this Federation there is no provision for growth. It
is fixed. It cannot move. A change by evolution is not possible and where
it is possible it is not binding unless it is accepted.’
67
For him, the Constitution was an organic whole which must adapt
to the needs of the time. The amendment procedure in the Indian
Constitution is testimony to it where several Articles are amended but
are not deemed to be the amendment. In the Government of India Act
he did not discover the true federal spirit and felt that ‘the motive is to
use the Princes to support imperial interests and to curb the rising tide of
democracy in British India’
Constitutionalism demands restricted powers; extension of the
power of the state is anathema to constitutionalism. Ambedkar, while
discussing the taxation system in the Bombay legislature, explicitly
stated that ‘Government is a responsible body, is subject to public
opinion, is subject to the opinion of this House, and therefore can never
do the mischief which a private profiteer can do.’ Thus the state is
different from the private company as well, a significant postulate which
differentiates the public administration from the private one. The role of
public opinion is on effective preventive tool to limit the powers of the
government. Ambedkar subscribed to the ideal that the creation of public
opinion is a major component of the democratic political world. Therefore
the provisions of Constitution of India are drafted with certain limitations
on the government by observing rule of law.
8.3 DRAFTING COMMITTEE
Perhaps, the greatest achievement of India after the attainment

of independence was framing of the Constitution within a period of three
years from December 1946 and November 1949. Framing of the
Constitution was a stupendous and a challenging task considering the
size, diversity and complex problems of India. The credit for the above
achievement must go to the national leaders and their enlightened
leadership during that critical period.
The constituent Assembly was really fortunate to have many
distinguished statesmen, freedom-fighters, intellectuals and patriots
coming from several spheres of national life and representing India's
most of the regions, interests, social groups and political parties.One
such distinguished statesman and intellectual who was called upon to
play great role in the making of the India's Constitution was Dr.Bhim Rao
Ambedkar, who was persuaded by the leaders of the Indian National
Congress at the suggestion of Mahatma Gandhi to accept the
Chairmanship of the Drafting Committee of the Constituent Assembly.
The Constituent Assembly and its majority party - the Indian National
Congress could not have done honour to Dr. Ambedkar than assigning
this historic role.
68
Dr. Ambedkar not only accepted the responsibility of the
Chairmanship of the Drafting Committee, but also rose to the
expectations of the Constituent Assembly and the people of India.Dr.
Ambedkar was eminently qualified to occupy this position by virtue of his
academic distinction as a constitutional expert, his intimate knowledge of
the working of the Government of India Act, 1935 and his rich
experience in the political developments of India.
In several ways, Dr. Ambedkar participated in the crucial
constitutional developments since 1927, as a delegate to the Round
Table Conferences, as a member of the Viceroy's Executive Council, as
the first Law Minister of independent India under the Prime Ministership
of Pandit Jawaharlal Nehru. The proceeding and deliberations of the
Constituent Assembly shows Dr. Ambedkar's constructive role in
framing, piloting and defending the provisions of the Draft Constitution
against many criticisms. At the same time, his manner and methodology
were forceful and logical in clarifying issues as well as resolving many
controversies. Dr. Ambedkar has left his mark on the Constitution of
India. Rightly, Dr. Ambedkar deserves the title to be called as the chief
architect of India's Constitution. An attempt is made in this unit to
analyse Dr. B. R. Ambedkar's role and contribution to the shaping of the
Indian federation as an instrument of national integration.
8.4 FEDERAL STRUCTURE

Federal Structure Though the term federal is not used in the
Constitution; the Union of India has all the federal attributes similar to
other federations.
1. It is Union of States with 28 States and 8 Union Territory as its
Constituent Units;
2. There is dual polity consisting of the Union Government at the

national level and the State Governments at the regional level;
3. There is the written Constitution which is the fundamental law of the
land and which divides the powers between the Union and the States;
and which has also a separate procedure for amending the federal
provisions of the Constitution;
4. There is Division of legislative, administrative and financial powers

between the Union and the States under the three lists - Union List,
State List and Concurrent List of the Seventh Schedule of the
Constitution.
69
5. There is the Supreme Court as the highest court and guardian of the
Constitution and has the original jurisdiction to settle disputes
between the Union and the States.
6. The architects of the Constitution have taken care to provide a

federal system suited to the genus and circumstances of the people
for whom it is designed. However, the critics inside and outside the
Constituent Assembly have commented that the Indian Constitution is
neither federal nor unitary.
7. During the discussion in the Constituent Assembly on the above
subject, Dr.Ambedker defended the federal character of the
Constitution by observing that: It establishes a dual polity with the
Union at the Centre and the States at the periphery, each endowed
with sovereign powers to be exercised in the field assigned to them
respectively by the Constitution.
The Union is not a League of States, united in a loose relationship, nor
are the States the agencies of the Union deriving power from it. Both the
Union and the States are created by the Constitution; both derive their
respective authority from the Constitution. The one is not subordinate to
the other in its own field; and the authority of one is co-ordinate with that
of the other.
8.5 SEPERATION OF POWER
The theory of separation of powers signifies mainly three

formulations of Governmental powers;
1. The same person should not form part of more than one of the
three organs of the state.
2. One organ should not interfere with any other organ of the state.
3. One organ should not exercise the functions assigned to any
other organ.
Legislature: The Council of Minister is selected from the legislature
and this Council is responsible for the legislature. The legislature
exercising judicial powers in cases of breach of its privileges,
impeachment of the President under Article61 and removal of judges.
The legislative body has the punitive powers under Article-105(3). In
words of Gledhill, “constitution of India has not ceremoniously wedded
with Doctrine of Separation of Powers; however, it is whenever possible
followed the doctrine of separation of powers.”
70
Executive: The President of India who is the supreme executive
authority in India exercise law making power in the form of ordinance
making power under Article-123, also the Judicial powers under Article-
103(1) and Article-217(3), he has the consulting power to the Supreme
Court of India under Article-143 and also the pardoning power in Article-
72 of the Constitution. The executive also affecting functioning of the
judiciary by making appointments to the office of Chief Justice of India
and other judges.
Judiciary: Under Article-142 and Article-145 of our constitution, the
SC has the power to declare void the laws passed by legislature and
actions taken by the executive if they violate any provision of the
constitution or the law passed by the legislature in case of executive
actions. Even the power to amend the constitution by Parliament is
subject to the scrutiny of the Court. The Court can declare any
amendment void if it changes the basic structure of the constitution. In
many cases courts have issued directions for the Parliament to make
policies.
8.6 RESERVATION
Untouchability in India meant pollution by touch. From the

disgrace, discrimination and severe social handicap that Dr. Ambedkar
suffered right from his early life for being born to a so called untouchable
family, he came determined to liberate the depressed classes of the
Hindu society from this inhuman social system and unending saga of
misery till the last breath of his life. Ambedkar wanted to annihilate the
castes in order to equality of social status for his community. While
Gandhiji and others were taking a religious-political approach to the
problem and tried to bring about a change of heart by appeal and
persuasion among the so called upper caste members, Ambedkar
wanted specific legal protection and safeguards to make members
belonging to the untouchable community to get education, change the
hereditary occupations and raise their standard of living.
Dr.B.R.Ambedkar Contribution to Reservation The situation of
the depressed classes in India worsened day by day and the lack of their
representation in administration always put aside their dreams for the
future. They are always forced to hold the tail of their caste so that the
general communities can avoid them in all the spectrums of social
mobilisation. They lacked unity and strong and visionary leadership. The
role of Dr. B R Ambedkar was remarkable in this regard. He took this
situation as an opportunity to present the real situation of Indian
Depressed classes. This incident forced Mahatma Gandhi to sign Poona
71
Pact with Ambedkar on September 24, 1932 and the representation of
Indian Depressed classes in the political spectrum of India came into
forefront. This incident forced Mahatma Gandhi to work for “Harijan”
Cause. It also helped the Indian political leaders to look in to depressed
classes issues and Gandhi realises that untouchability was a social
reality and without addressing this social evil the fruit of independence
will bitter. So that Gandhi started “Anti Untouchability League”. The
culmination of this led to proper representation of depressed classes in
the constitutional making body of India. Dr. B R Ambedhkar was elected
as the chairman of the drafting committee.
Ms. DakshayaniVelayudhan, the first and only Dalit woman in the
Constituent Assembly out of total fifteen women. Constitutional
Provisions The constitutional Assembly of India clearly and elaborately
discuss the depressed class’s issues. Untouchability and need for
equality were major among them. As a result of this various articles were
added to cease this social evil. Article 16, 17 etc. were added in the
constitution in this regard. The constitution of India came in to effect in
26th January 1950. The constitution mention for reservation of Public
Services and also reservation for seats in schools and colleges for SC’s
& STs.
The Constitution of India states in article 15(4): "Nothing in
[article 15] or in clause (2) of article 29 shall prevent the State from
making any special provision for the advancement of any socially and
educationally backward classes of citizens of or for the Scheduled
Castes and the Scheduled Tribes. “Article 46 of the Constitution states
that "The State shall promote with special care the educational and
economic interests of the weaker sections of the people, and, in
particular, of the Scheduled Castes and the Scheduled Tribes, and shall
protect them from social injustice and all forms of exploitation.
Article 334 of the Constitution lays down that the provisions of
the Constitution relating to the reservation of seats for the Scheduled
Castes and the Scheduled Tribes and the representation of the Anglo-
Indian community by nomination in the House of the People and the
Legislative Assemblies of the States shall cease to have effect on the
expiration of the period of sixty years from the commencement of the
Constitution. The reservation history of India witnessed various
committees’ recommendations after independence and the governments
of independent India took serious measures for the protection and
welfare of Depressed Classes.
72
The commission under Kaka Kelkar was appointed in 1953 was
the first in independent India to study the issues of backward classes.
The commission identified 2399 backward castes and 837 most
backward castes. The commission recommended to government for
reservation of OBCs in government services in different classes of posts.
But unfortunately, the parliament did not consider the report.
8.7 JUSTICE
According to Ambedkar, his Justice is based on moral values and
self-respect. Justice situates through social, political and economic
justices which regulated by the Indian constitution. The social justice
twigs of justice which derivatives from concept of ethical morality. The
issues of social justice is affected various developmental policy as well
as whole development of social welfare programme. Kelson observed
social justice is that what does it really mean to say that a social order is
just? It means that this order regulated the behaviour of man in a way
satisfactory to all men so that all mean find their happiness in it. Social
justice is social happiness. It is happiness guaranteed by a just social
order. Just social system seeks to remove social disability by birth
resulting in social and economic inequality. Social justice means equal
social opportunities shall be available to everyone to develop their
personalities which is associated with equality and social rights.
8.8 SOCIAL DEMOCRACY

Dr. B.R. Ambedkar was one of the very important political
thinkers and social revolutionaries that modern India has produced. If we
try to look into Dr. Ambedkar s sociological approach to abolish
untouchability we find that he picked up the mahad water tank issue,
temple entry, opening of educational intuitions for Dalit and Backward
castes as entry points to attack Brahmanical hegemonic theory for
exploitation, control and manipulation of the Dalit masses in order to
annihilate caste.
First of all, he emphasized on an attitude of mind, an attitude of

respect and equality towards their fellows. Secondly, he maintained that
a social organization should be free from rigid social barriers.
Democracy is incompatible and inconsistent with isolation and
exclusiveness, resulting in the distinction between the privileged and
unprivileged. Dr. Ambedkar had highlighted the very character of the
Indian society in which politics was nothing but 'theology in action'.
Unless that was abandoned and the society was secularized,
representative government could not function at all.
73
Because he believed that by treating unequal equally, that would
automatically violate the principle of equality and thus the task of
democracy would remain unfinished. That is why there has been a need
to have special safe guards for the depressed classes. For a long period
of suppression, subordination and exploitation had seriously
handicapped the members of discriminated Dalit masses and placed
them or a disadvantage in at least three ways:
First of all, it had diminished their motivations and aspirations.
While children belonging to the dominant social groups could, from an
early age, aspire for the most prestigious social and economic positions,
children of the discriminated masses were not accustomed to think in
these ways. Socialization in a context of deprivation and discrimination
deprived them of the ability to even aspire for prestigious jobs.
Secondly, although jobs were formally open to all, the oppressed
and discriminated people were unable to compete successfully with the
members of the better-off-social groups. The latter lived in an
environment that provided access to better schools and other associated
benefits that come from wealth and higher social class. Therefore, they
had advantages against which the deprived people could not compete
and win.
Thirdly, in addition to the inequality of background conditions and
social position, it was found that children of the dominant social
committees perform better in standard examinations. Insofar as these
procedures were used to assess the ability of the individual, members of
the dominant community had an edge over others.
Guided by this understanding Dr. Ambedkar strongly advocated
the concept of positive discrimination, which he preferably called as
special safeguards, for the scheduled caste and the scheduled tribes to
overcome these disadvantages and to compensate for the unequal initial
advantages enjoyed by the privileged groups. But more significantly,
positive discrimination or preferential treatment in India is seen as a
means of ensuring equality by overcoming the effects of prolonged
subordination and disadvantage. Thus, according to Dr. Ambedkar the
aim of the Indian democracy would be to end poverty and squalor,
ignorance, inequality and wipe out tear from every eye. The objective of
democracy, he spelt out, would be to create a classless society with
economic justice and opportunity to all, a society organized on a planned
basis for raising of mankind to higher material and cultural level.
74
It is pertinent here to discuss very briefly the approaches used by
Dr. Ambedkar to grapple with the socio-political of economic problems of
the Indian people in general of the Dalit masses in particular. He applied
the sociological approach to understand the problem of untouchability
which he believed an indispensable outcome to casteism. Which
remained and was strengthened by the passage of time? He visualized
the problem of untouchability and casteism, which was against the
principles of equality and social justice, would become the greatest
enemy of democracy and the unity of the country. But as for as the
solutions of the above problems were concerned, Dr. Ambedkar
emphasized the use of constitutionalism. He believed that the
constitutional methods would facilitate the smooth functioning of Indian
democracy.
However, it has been a matter of a great debate whether the
constitutional method could able to fulfil the ideas of Dr. Ambedkar. But
the emphasis on constitutionalism is of course easily understandable in
a new nation, quite apart from the influence of conventional study of
institutions in the west. New state which got independence from colonial
rule generally imitated constitutional forms of metropolitan states; and it
was generally assumed that the constitutional form itself would provide
the consequences in the shape of political stability, democratic rule,
accountability of government, and the features remarkable in the politics
of western states. But it was only afterwards, as it appeared that actual
politics diverged often quite significantly from constitutional legal rules,
and understanding this required a different mode of analysis that political
scientists moved towards a more sociologically orientated questioning of
their fields. Dr. Ambedkar greatest contribution to the Indian political
thought has been his concept of social democracy. He has provided a
new insight to the Indian democracy by maintaining that a democratic
form of society is a precondition for a successful working of the
democratic form of government
8.9 UNITY AND INTEGRATION
The Constituent Assembly took a decision that India should be a
federation with a strong Centre. It is so structured as to establish the
supremacy of the Union, while assuring the autonomy of the States
limited to certain subjects. The scheme of distribution of legislative
power under the Seventh Schedule has been done in such a way as to
confer more powers on the Centre than the States. Also the residuary
power vested with the Centre, not the States.
75
In the administrative field, the power to appoint the Governor, the
exercise of the State's executive power in conformity with the executive
power of the Union, the power to issue directions to the States under
certain circumstances, have made the Union more powerful than the
States.
Even in the financial field, the Union is given more resources and
power than the States, The architects of the Indian Constitution were
convinced that "a strong Centre within the federal framework is a
necessity" to protect the security of the new nation, to check the
fissiparous and divisive forces, to ensure uniformity and stability of
administration, to facilitate faster socio-economic change through the
instrument of planning, and to enable to play greater role in international
affairs.
However, the distribution of functional responsibilities and
powers has led the critics in the Constituent Assembly to say that India
is federal in structure, but unitary in spirit, and the emphasis of the
Constitution is more on the paramountcy of the Union than the autonomy
of the States. Refuting the above criticism of a few members in the
Constituent Assembly, Dr. Ambedkar assorted that a strong Centre
should not make India less federal: It may be that the Constitution
assigns to the Centre a larger field for the operation of its legislative and
executive authority than it is to be found in any other federal
Constitution. It may be that the residuary powers given to the Centre and
not to the States. But these do not form the essence of federalism.
8.10 FUNDAMANTAL RIGHTS AND REMEDIES FOR

ENFORCEMENT
“If I was asked to name any particular article in this Constitution as the
most important — an article without which this Constitution would be a
nullity - I could not refer to any other article except this one (Article 32). It
is the very soul of the Constitution and the very heart of it.”
- Dr. B.R. Ambedkar

Dr. B.R. Ambedkar as Chairman of Drafting committee given
primacy to the right of the masses of the minorities and of the under-
privileged class as against the political and civil rights of few individuals,
entrenched interests and properties classes. He had taken genuine
effort to constitutionally guarantee equality to the disadvantaged section
of the population. These provisions in the fundamental rights made
republic India into right based society with reasonable restrictions.
76
The various types of fundamental rights are enshrined in Part
three of the constitution i.e., Article 12 to Article 35. Fundamental Rights
parts of the Indian Constitution divided in to seven parts (six parts as
drafted by Dr. B.R. Ambedkar) in General part definition of state and
validity of laws in consistent with fundamental rights were discussed in
further parts many things discussed such as Right to Equality, Right to
freedom,Right against exploitation, Right to freedom and religion,
cultural and educational rights,Right to constitutional remedies, finally by
way of 42nd Amendment, 1976 saving of certain laws also added. Among
all he was considered Ar.32. Remedies for enforcement of rights
conferred by fundamental rights part as most important article of the
constitution.
LET US SUM UP
This unit provided detailed discussion on the concept of
constitution, and the constitutionalism is the situation where all are
subjective to the constitution. The rule of is the important aspect of the
constitutionalism. Further it discusses about justice as equal treatment
in social, economic and political life. It explains the reason for Dr. B.R.
Ambedkar drafting constitution based on strong union Government.
Finally, about claiming rights against the State as fundamental rights and
enforceability in higher Courts.
CHECK YOUR PROGRESS

1. According to Article ______ of the constitution the constitutional
remedy is the very soul and heart of the constitution.
a. 32 b. 17 c. 14 d. 2
2. The various types of fundamental rights are enshrined in part____
of the Indianconstitution.
a. III b. IV c. II d. V
3. _______ is considered as the mirror of social justice
a. Preamble b. Fundamental rights
c. Directive principles of state policy d. Fundamental rights

4. Equal social opportunities shall be available to everyone is
_________ justice
a. social b. political c. economic d. legal
77
GLOSSARY
Exploitation : the act of treating someone or group unfairly in
order to benefit from their work
Abrogate : do away with

Constitutionalism : A practice or philosophy of adherence to
Constitutional Principles
Democracy : a system of government by and for the people.

Literally means ‘rule by people’
Untouchable : Defiling to the touch: especially used in
traditional Hindu belief to refer to the lowest caste
or castes.
1. 32
2. III
3. Preamble
4. Social
MODEL QUESTION
1. What is social justice?
2. Explain concept of positive discrimination

3. Why Dr. B.R. Ambedkar drafted Constitution of India with strong
Union Government?
4. Discuss various types of fundamental rights enshrined in the Indian

constitution.
SUGGESTED READINGS
1. Justice V.R. Krishna Iyer, 2002Fundamental Rights and Directive
Principles, Deep & Deep Publications,New Delhi.
2. Suresh Mani Tripathi, 2011Fundamental Rights and the Directive
Principles under the Indian Constitution Paperback, university book
house pvt ltd,New Delhi.
3. Professor B D Dua, 2003, Indian Federalism in the New Millennium,
Manohar Publishers and Distributors,New Delhi.
4. Aakash Singh Rathore, 2020, Ambedkar's Preamble: A Secret
History of the Constitution of India Kindle Edition, Vintage Books,
New Delhi.
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Block III
DR. AMBEDKAR ECONOMIC THOUGHT
Unit – 9 Introduction to Economic thought
Unit – 10 Ancient, Medieval and Modern economic thoughts
Unit – 11 Model of Economic Development and Criticism
Unit – 12 Views on economic problems
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UNIT - 9
INTRODUCTION TO ECONOMIC THOUGHT
STRUCTURE
Overview
Learning Objectives
9.1 Introduction
9.2 Meaning of Economics
9.3 Nature of Economics
9.4 Scope of Economics
9.5 Development of Economic Thoughts
9.5.1 Wealth Economics Definition
9.5.2 Welfare Economics Definition
9.5.3 Scarcity Theory Definition
9.5.4 Growth Theory Definition
9.6 Economic Philosophy in India
Let Us Sum Up
Check Your Progress
Glossary
Model Questions
Suggested readings
OVERVIEW
The fundamental questions of the economic science are those
which give a general theoretical explanation of the capitalist system or
the market economy. It is well known that there exist, roughly speaking,
four great schools of economic thought which gave the most solid
arguments: the Classical theory, the Neoclassical theory, the Marxist
theory and the Keynesian theory. One of the last effortsmay be the most
important in the explanation of the market economy has been given by
Neoclassical theory, in particular, through the demonstration of the
existence of a competitive equilibrium. Even though many critics to the
general equilibrium theory, this demonstration has allowed the
consolidation of the economy like a science of high social recognition
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LEARNING OBJECTIVES
 Understand the fundamental ideas on modern economic theory
and methodology.
 Know the historical and ideological context in which different
economic systems and policies works.
 Know the intellectual foundations on Economic ideas of

Dr.Ambedkar.
9.1 INTRODUCTION
The word ‘Economics’ was derived from two Greek words, oikos
(a house) and nemein (to manage) which would mean ‘managing an
household’ using the limited funds available, in the most satisfactory
manner possible. Economics is the science that deals with human wants
and their satisfaction. It studies about man’s efforts to make a living first,
and then a betterliving.
The central focus of economics is on scarcity of resources

andchoices among their alternative uses. The resources or inputs
available to produce goods are limitedor scarce.This scarcity induces
people to make choices among alternatives, and the knowledge of
economics is used to compare the alternatives for choosing the best
among them.
9.2 MEANING OF ECONOMICS

Economic study about human behaviuor and their satisfaction,
the man how to fulfill basic needs in the way of scarcity of resources.
Two major factors are responsible for the emergence of

economic problems. They are: i) the existence of unlimited human wants
and ii) the scarcity of available resources. The numerous human
wantsare to be satisfied through the scarce resources available in
nature. Economics deals with how the numerous human wants are to
be satisfied with limited resources. Thus, the science of economics
centre’s on want - effort -satisfaction.
9.3 NATURE OF ECONOMICS
Economics is both positive and normativescience.
Positive science: It only describes what it is and normative

science prescribes what it ought to be. Positive science does not
indicate what is good or what is bad to the society. It will simply provide
results of economic analysis of a problem.
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Normative science: It makes distinction between good and bad. It
prescribes what should be done to promote human welfare. A positive
statement is based on facts. A normative statement involves ethical
values.
9.4 SCOPE OF ECONOMICS
The study of economics divided into two.i.e., micro economics
and macro economics. Micro economics analyses the economic
behaviour of any particular decision making unit such as a household
or a firm. Micro economics studies the flow of economic resources or
factors of production from the households or resource owners to
business firms and flow of goods and services from business firms to
households. It studies the behaviour of individual decision making unit
with regard to fixation of priceandoutput and its reactions to the
changes in demand and supply conditions. Hence, microeconomics is
also called price theory.
Macro economics studies the behaviour of the economic system

as a whole or all the decision-making units put together. Macro
economics deals with the behaviour of aggregates like total employment,
gross national product (GNP), national income, general price level, etc.
So, macro economics is also known as income theory.
Microeconomics cannot give an idea of the functioning of the
economy as a whole. Similarly, macroeconomics ignores the individual’s
preference and welfare. What is true of a part or individual may
notbetrueofthewhole and what is true of the whole may not apply to the
parts or individual decision- making units. By studying about a single
small-farmer, generalization cannot be made about all small farmers,
say in Tamil Nadu state.Similarly, the general natureofall small farmers
in the state need not be true in case of a particular small farmer.
Hence, the studyof both micro and macroeconomics is essential to
understand the whole system of economic activities
9.5 DEVELOPMENT OF ECONOMIC THOUGHTS

9.5.1 WEALTH ECONOMICS DEFINITION
Adam smith (1723 - 1790), in his book “An Inquiry into Nature
and Causes of Wealth of Nations” (1776) defined economics as the
science of wealth. He explained how a nation’s wealth is created. He
considered that the individual in the society wants to promote only his
own gain and in this, he is led by an“invisible hand” to promote the
interests of the society though he has no real intention to promote the
society’s interests.
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Criticism: Smith defined economics only in terms of wealth and not
in terms of human welfare. Ruskin and Carlyle condemned economics
as a ‘dismal science’, as it taught selfishness which was against ethics.
However, now, wealth is considered only to be a mean to end, the end
being the human welfare. Hence, wealth definition was rejected and
the emphasis was shifted from ‘wealth’ to ‘welfare’.
9.5.2 WELFARE ECONOMICS DEFINITION

Alfred Marshall (1842 - 1924) wrote a book “Principles of
Economics” (1890) in which he defined “Political Economy” or
Economics is a study of mankind in the ordinary business of life; it
examines that part of individual and social action which is most
closely connected with the attainment and with the use of the material
requisites of well being”.
The important features of Marshall’s definition are asfollows:
According to Marshall, economics is a study of mankind in the ordinary
business of life,i.e.,economic aspect of human life. Economics studies
both individual and social actions aimed at promoting economic welfare
of people. Marshall makes a distinction between two types of things, viz.
material things and immaterial things. Material things are those that can
be seen, felt and touched, (E.g.) book,rice etc.
Immaterial things are those that cannot be seen, felt and touched. (E.g.)
skill in the operation of a thrasher, a tractor etc., cultivation of hybrid
cotton variety and so on. In his definition, Marshall considered only the
material things that are capable of promoting welfare of people.
Criticism: a) Marshall considered only material things. But immaterial

things, such as the services of a doctor, a teacher and so on, also
promote welfare of the people. Marshall makes a distinction between (i)
those things that are capable of promoting welfare of people and (ii)
those things that are not capable of promoting welfare of people. But
anything, (E.g.) liquor, that is not capable of promoting welfare but
commands a price, comes under the purview ofeconomics.
Marshall’s definition is based on the concept of welfare. But there
is no clear-cut definition of welfare. The meaning of welfare varies from
person to person, country to country and one period to another.
However, generally, welfare means happiness or comfortable living
conditions of an individual or group of people. The welfare of an
individual or nation is dependent not only on the stock of wealth
possessed but also on political, social and cultural activities of the
nation.
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9.5.3 SCARCITY THEORY DEFINITION
Lionel Robbins published a book “An Essay on the Nature and
Significance of Economic Science” in 1932. According to him,
“economics is a science which studies human behaviour as a
relationship between ends and scarce means which have alternative
uses”. The major features of Robbins’ definition are as follows: Ends
refer to human wants. Human beings have unlimited number of wants.
Resources or means, on the other hand, are limited or scarce in supply.
There is scarcity of a commodity, if its demand is greater than its supply.
The scarce means are capable of having alternative uses. Hence,
anyone will choose the resource that will satisfy his particular want.
Thus, economics, according to Robbins, is a science ofchoice.
Criticism: a) Robbins does not make any distinction between goods

conducive to human welfare and goods that are not conducive to human
welfare. In the production of rice and alcoholic drink, scarce resources
are used. But the production of rice promotes human welfare while
production of alcoholic drinks is not conducive to human welfare.
However, Robbins concludes that economics is neutral between ends.
In economics, we not only study the micro economic aspects like how
resources are allocated and how price is determined, but we also study
the macro economic aspect like how national income is generated. But,
Robbins has reduced economics merely to theory of resource allocation.
Robbins definition does not cover the theory of economic growth and
development.
9.5.4 GROWTH THEORY DEFINITION

Prof. Paul Samuelson defined economics as “the study of how
men and society choose, with or without the use of money, to employ
scarce productive resources which could have alternative uses, to
produce various commodities over time, and distribute them for
consumption, now and in the future among various people and groups
of society”. The major implications of this definition are as follows:
Samuelson has made his definition dynamic by including the element
of time in it. Therefore, it covers the theory of economic growth.
Samuelson stressed the problem of scarcity of means in relation to
unlimited ends. Not only the means are scarce, but they could also be
put to alternative uses.
The definition covers various aspects like production, distribution and

consumption. Of all the definitions discussed above, the ‘growth’
definition stated by Samuelson appears to be the most satisfactory.
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However, in modern economics, the subject matter of economics is
divided into main parts, viz., i) Micro Economics and ii) Macro
Economics. Economics is, therefore, rightly considered as the study of
allocation of scarce resources (in relation to unlimited ends) and of
determinants of income, output, employment and economic growth.
9.6 ECONOMIC PHILOSOPHY IN INDIA
The history of economic thoughts begins with paying tributes to

4th century BCE Greek philosophers Plato and Aristotle.The pre-
classical economic thoughts that appeared in the Vedas dating a
millennium prior to the Greek writings culminated in their comprehensive
coverage in the treatise Arthashastra by Kautilya in the 4th century BCE.
Though the outwardly thoughts of Indian philosophy were translated and
were available to the entire world after the British came, the economic
thoughts somehow remain hidden, it says. "The history of economic
thoughts begins with salutations to Greek writings of Aristotle and Plato.
The fourth century BCE Greek writings are considered to be the fount of
modern economic thought that emerged in Europe starting 18th century
CE," the paper says. The Indian ancient economic thoughts has its
origins in the Vedic age, it adds. "The history of Indian economic
thoughts goes back to Vedas which were first composed at least three
millennia ago. The expressions of early economic thoughts were
grounded in the socio-cultural and material environment that existed
then,"
The treatise on political economy, Arthashastra, written by
Kautaliya in fourth century BCE, came out of the crucible of the Vedic
and other secular texts, The continuity of thoughts, however, was lost
probably after the Golden Age of the Gupta dynasty in the sixth century
CE , and further escaped into oblivion from the times of external
invasions and colonial rule, Discovery of many of the ancient texts, their
translations into English and their exposure, both to domestic and
foreign researchers, began only in the early twentieth century.
In fact, the Arthashastra was discovered only in the early part of
the 20th century, in the possession of a pundit from Tanjavur, Tamil
Nadu, a region that was left mostly unharmed by the Muslim conquests.
It was transcribed and published in English in 1915 by Dr. R.
Shamasastri of the Mysore Oriental Library, and, it took several more
decades before it became known to rest of the world, However, the
colonial preconceptions about backwardness' of Indian society resulted
in focus of academic research mainly on the otherworldly nature of the
Indian tradition. The hangover continued after Independence, where
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economist such as R J Krishna, pejoratively referred to India's slow GDP
growth rate as the 'Hindu Rate of Growth'.
In fact, having copied the command-and-control model of the
Soviet Union, the slow growth rate was the Socialist Rate of Growth. A
corollary of these developments was that only scant attention was paid
to the history of economic thought that emerged in the Indian
subcontinent, If the Sanskrit grammarian Panini came up with
nomenclature for compound interest circa 700 BCE, it was Kautilya who
understood the relation between interest rates and risk and uncertainty,
It clearly shows, the division of people among four varnas -- Brahmin,
Kshatriya, Vaishaya, and Shudra i.e . knowledge seeker, warrior,
tradesman, and artisan/cultivator was based on guna-karma (aptitude
driven vocation) and not birth.
LET US SUM UP
Economics seeks to solve the problem of scarcity, which is when
human wants for goods and services exceed the available supply. A
modern economy displays a division of labor, in which people earn
income by specializing in what they produce and then use that income to
purchase the products they need or want. The division of labor allows
individuals and firms to specialize and to produce more for several
reasons: a) It allows the agents to focus on areas of advantage due to
natural factors and skill levels; b) It encourages the agents to learn and
invent; c) It allows agents to take advantage of economies of scale.
Division and specialization of labor only work when individuals can
purchase what they do not produce in markets. Learning about
economics helps you understand the major problems facing the world
today, prepares you to be a good citizen, and helps you become a well-
rounded thinker.
CHECK YOUR PROGRESS
1. The Author of the book “An inquiring in to nature and causes of
wealth of Nation” is_________
a. Adam Smith b. Alfred Marshall
c. Ruskin d. Robbins
2. _______ definition is based on the concept of welfare state
a. Marshall b. Robbins
c. Paul Samuelson d. Adam Smith
3. The history of economic thoughts begin with salutations to Greek
writings of _______
a. Cicero b. Thomas Aquinas
c. Aristotle and Plato d. Augustine
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4. The Indian ancient economic thoughts has its origin in the ________
a. Vedic age b. Middle age
c. Golden age of Gupta d. Modern age
GLOSSARY
Division of Labour : the way in which the work required to
produce a good or service is divided into
tasks performed by different workers
Economics : the study of how humans make choices
under conditions of scarcity
Economies of Scale : when the average cost of producing each

individual unit declines as total output
increases
Scarcity : when human wants for goods and

services exceed the available supply.
1. Adam Smith
2. Marshall
3. Aristotle and Plato
4. Vedic age
MODEL QUESTION
1. What is scarcity? Can you think of two causes of scarcity?
2. What are the Subject matter of Economics?

3. Explain Choice Theory?
4. Explain the relationship between production and division of labor.
5. Evaluate the significance of scarcity.

SUGGESTED READINGS
1. Narendra Jadhev, 1993, “Dr. Ambedkar’s Economic Thoughts and
Philosophy”,New Delhi
2. Dr. Babasahab 1989 Amedkar Writings and Speeches, New Delhi.
3. Jaffrelot, Christophe, 2005, Dr. Ambedkar and untouchability:
Analysing and fighting caste. New Delhi: Permanent Black, New
Delhi.
4. Shahare, M.L. 2010. Dr. Bhimrao Ambedkar: His life and work.
New Delhi: National Council of Education Research and Training,
New Delhi.
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UNIT - 10
ANCIENT, MEDIEVAL AND MODERN
ECONOMIC THOUGHTS
STRUCTURE
Overview
Learning Objectives
10.1 Introduction
10.2 Central elements of Ambedkar’s Economics Ideas
10.3 Ancient, Medieval and Modern Economic Thoughts
Let Us Sum Up
Check Your Progress
Glossary
Model Questions
Suggested readings
OVERVIEW
Ambedkar was an expert in many subjects in the field of economics. He
was the first indian to write comprehensively on National Dividend for
India. He made significant contribution in the filed of public finance and
monetery economics. In the previous units we studied about the
meaning, nature and development of economic thought.This unit discuss
about the economic thought in ancient, medieval and modern period.
LEARNING OBJECTIVES
 Understand the central elements of Ambedkar`s economic ideas.
 Know the Economic thoughts in ancient, medieval and modern
period.
 Learn the Ambedkar memorandum given to the Hieton young
commission in 1925.
10.1 INTRODUCTION
Ambedkar economic philosophy focuses on liberty, equality and
fraternity and thereby aims at giving life to those who are downtrodden,
uplifting those who are suppressed, and enabling those who are
downtrodden, and granting liberty, equality and justice to all, irrespective
of their castes and creeds.
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Baba saheb Ambedkar was the first Indian to write
comprehensive economic study on National Dividend for India. In fact,
he made a significant contribution in the field of public finance and
monetary economics. His ideas regarding administration, provincial
autonomy and problems of Indian people, poverty, unemployment and
inequalities, stagnant agriculture, distorted industrialisation,
nationalisation of insurance and privatisation were outstanding. Let us
synthesis the economic ideas of Ambedkar which provide an insight into
his thinking on the various economic issues.
10.2 CENTRAL ELEMENTS OF AMBEDKAR’S ECONOMICS

IDEAS
1. A social frame works with parliamentary democracy particularly
in Agriculture and basic and key industries (leaving rest of
economic to the private sector).
2. Efficient and productive working of public sector undertakings.
3. Planned economic development.

4. Strong participation and an active role of the government in
economic governance.
5. Emphasis on industrialisation to induce the productive

development of agricultural sector.
6. Capital investment in agricultural sector improves the
productivity.
7. Focus on the planning on the labour, poor and the social
downtrodden.
8. Provision of protest against the economic and social

discrimination in the forms of reservation policy in favour of
downtrodden and
9. General belief in the scientific development and modern

technology
10.3 ANCIENT, MEDIEVAL AND MODERN ECONOMIC
THOUGHTS
Ambedkar achieved great things in life, especially in the national-
political arena, it is a matter of regret that he did not pursue economics
which was his main interest during his early career. Ambedkar was
among the first set of Indians who were trained in economics
systematically and practised it professionally.
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India has had a hoary tradition of economic studies in ancient
times as classics like Arthasastra, Sukraniti, and Tirukkural will attest.
However the study of economics untainted by these texts and receiving
its inspiration from the largely western (Judeo-Grecian-enlightenment)
tradition for analytic study began in the middle of the 19th century.
Ambedkar’s commitment was internal stability, and he was
convinced that only an automatic system based on gold standard with
gold currency could achieve this desirable end. Like every economist of
his generation, he was a believer in the quantity theory of money and
was afraid that governments will tend to artificially increase money in
circulation. In his memorandum given to the Hilton Young Commission in
1925 he pointed out: “a managed currency is to be altogether avoided
when the management is to be in the hands of the government”. While
there is less risk with monetary management by a private bank because
“the penalty for imprudent issue or mismanagement is visited by disaster
directly upon the property of the issuer”. In the case of the government
“the chance of mismanagement is greater” because the issue of money
“is authorized and conducted by men who are never under any present
responsibility for private loss in case of bad judgment or
mismanagement”.
Even if one assumes for a moment that the second explanation
is valid, it would only explain the ignorance of the common man
regarding the role of Ambedkar as an economist, and not that of
scholars and the economic historians surely these professionals
dedicated to the very task of recounting the eVolution of Indian
economic though would not miss Ambedkar’s contributions. Surprisingly,
even the so-called expert studies on the eVolution of Indian economic
thought are unaware of Ambedkar’s economic thoughts and philosophy.
LET US SUM UP
In this unit we have studied about the central elements of
Ambedkar`s economic ideas. The ancient classics like Arthashastra,
sukraniti and Tirukkural have given their economic ideas. Ambedkar has
made signification contribution in the field of public finance and monetary
economics. Ambedkar was convicted that only an automatic system
based on gold standard with gold currency could achieve this desired
end.
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CHECK YOUR PROGRESS
1. Economic study on “National Dividend for India “was written
by_______.
a. Ambedkar b. Amartya Sen

c. Adam Smith d. Alfred Marshall
2. Ambedkar submitted his memorandum to the Hilton young
commission in________.
a. 1925 b. 1930 c. 1935 d. 1940
3. The study of economics untainted by these texts and receiving its
inspiration from the largely western tradition for analytic study
began in the middleof the _______th century.
a. 15 b. 16 c. 17 d. 19
GLOSSARY
Classics : Highest quality
Downtrodden : Suppressed or badly treated by the people in power.

1. Ambedkar
2. 1925
3. 19
MODEL QUESTION
1. Discuss the Ambedkar`s economic ideas.
2. Bring out the main points put forward by Ambedkar to the Hilton
young commission in 1925.
SUGGESTED READINGS
3. Rao, K. Raghavendra. 1993 Babasaheb Ambedkar. New Delhi:
Sahitya Akademi.
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UNIT - 11
MODEL OF ECONOMIC DEVELOPMENT
AND CRITICISM
STRUCTURE
Overview
Learning Objectives
11.1 Introduction
11.2 Gandhian Economic Thought
11.3 Marxian Economic Thoughts: Capital as a Social
Relation of Production
11.4 Socialist Economy
Let Us Sum Up
Check Your Progress

Glossary
ModelQuestions
Suggested readings
OVERVIEW
In the previous units we have discussed about the economic

ideas of Ambedkar. Ambedkar has given his view on national dividend
for India and he has contributed in the field of public finance and
monetary economics. We also discussed about the ancient, medieval
and economic thoughts in the previous units. This unit tries to discuss
about the Gandhian, Marxist and socialistic economic ideas.
LEARNING OBJECTIVES
 Understand the Gandhi an economic ideas.
 Know the Marxian economic thoughts.
 Discuss the socialist economic ideas.
11.1 INTRODUCTION
Bharat Ratna Dr. B. R. Ambedkar was dynamic person in Indian
history. He was contributed as an economist, sociologist, legal luminary,
educationalist, journalist, Parliamentarian, editor, social revolutionist,
height of the human rights etc. He was a first highly educated scholar
within untouchable community in India. He wrote three scholarly books
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and many papers on economics. Indian economy is mixed economy and
has impact of changes in social, political and economical changes
before and after independence. He represented problem of physical and
economical exploitation of rural poor through his movements. Dr.
Ambedkar has given new socio and political view to Indian economics.
Dr. Ambedkar decided to “changeover from economics to law and
politics” He argued for fixed gold standard for exchange rate. He told
that low exchange rate increases exports and boosts internal prices. In
the age of global market vision 20-20 mostly contain his economical
thoughts.
The economically use of public funds and its proper utilisation for
planned objectives can be growth the economy of nation. Democratic
people must to enlightened each other for his canon and judicial
provisions regarding public funds and its uses. It is solution for positive
impact on elected representatives. He proceeds to say that, if agriculture
is to be treated as an economic enterprise, then, by itself, there could be
no such thing as a large or small holding. He also suggested
‘Industrilisation’ as a helpful and effective solution for both agriculture
and Indian economy. In his early life he scholarly contributed Indian
Economy with his writings. Within middle of 20th century he devoted his
life for upliftment of backward classes with constitutional efforts. He was
a scholar modern economist and his thoughts background of current
scenario. Now the days need to upliftment of real economical backwards
to build economically powerful nation.
11.2 GANDHIAN ECONOMIC THOUGHTS

Gandhi's economic theory was actually a part of his philosophy of
life covering all of its aspects and this philosophy was based on the two
guiding principles of truth and non-violence. In this context, the level of
living to be enjoyed by an individual played a vital role in formulating
Gandhian prescriptions of determining the course of economic
development of India in particular and developing countries in general.
Under Gandhian economic constitution, no one should suffer from want
of basic necessities and for this the necessary means of production
should be socially controlled. This socialistic trend of thought was
dependent on limiting human wants and also economic progress not
being measured materially.
Thus maximization of utility by the consumer in terms of his acquisition

of economic goods as his sole target cannot be consistent with
Gandhian economic theory. But the present' Indian planning is based on
this principle, emphasizing the maximization of the rate of growth of the
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GNP. The imitative industrialization of the Western type in a different
economic situation led to the unsatisfactory results of economic targets
set in the Indian five-year plans.
The neglect of limiting the level of living between tolerable limits

has generated consumption dualism or even pluralism between various
expenditure classes. Without adequate redistributive measures, this is
becoming more and more acute every day and leads to the generation
and propagation of black money. It ultimately threatens the whole
planning process itself by influencing the technological policies to be
adopted to suit the consumption requirements of the few and neglected
the production of items of mass consumption.
In Gandhian economics, there is no place for class struggle or
violence. There will be a fairly even level of living by material standards
for everybody and the economic orders will strive for providing a simple
life, minimum state control decentralization and necessary
mechanization. Gandhian principles are now increasingly applied in
practice in different corners of the world. Economists also are rethinking
for the economics where industrialization is still young, about recasting
the development policies along the Gandhian path of economic
development for human beings in a more or less egalitarian set up.
Like Marxian thought in the nineteenth century, Gandhi's ideas
also concentrated in the twentieth century on the possible ways of
uplifting the levels of living of the downtrodden. Neither of them had an
economic theory in the narrow sense but both had a philosophy of life
covering all of its aspects. In the ultimate analysis, both depended
chiefly on the development of the inner traits of human life to achieve
their ideals, which are really ideals to be dreamt of while pressing
towards the mark. Of course they followed completely opposite paths to
achieve their ends but we are not here to trace the age-old path of
debate between these two great thinkers of two centuries but to analyse
how the level of living constitutes the key tone of the Gandhian
economic theory and on its key role in determining the course of India's
economic development, which was the focus of Gandhi's life-long
struggle and sacrifice for which he came to be known in India as "Father
of the Nation".
It is well known that the two life principles, viz. truth and non-
violence govern all Gandhian thoughts. He could not support anything
which did not satisfy the test of these two principles. His economic ideas
also have been formulated by the careful application of these criteria. Of
course the economic writings of Gandhi are unsystematically scattered
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over his vast contributions on various related topics and his innumerable
speeches. One has to decipher meticulously to obtain an idea of his
economic views. It is also well known that in Gandhi's view, man is a
social being and the fundamental economic activities of production,
consumption and exchange concern not the individual in isolation but
create social relations of which the individual is simultaneously the
constituent element and the leading agent.
Hence, as wealth cannot be produced individually, it is causal in
character. Therefore this socially produced economic wealth must be
distributed among all equitably, if not equally. According to Gandhi, the
economic constitution for India, and for that matter of the world, should
be such that no one under it should suffer from want of food and
clothing. Everybody should be able to get sufficient work to enable him
to make the two ends meet. This ideal can be universally realized only if
the means of production of elementary necessaries of life remain in the
control the masses. They should be freely available to all as God's air
and water are or ought to be.
This socialistic pattern of Gandhian thought was built on his idea
for limiting human wants within certain boundaries and not allowing them
to increase indefinitely. The present craze for possession of more and
more material goods in the name of economic growth, when it goes
beyond the natural limit of one's requirements, works for the individual's
enslavement and unhappiness by deadening the inner life of the human
being while it was expected to usher in freedom and happiness for the
common man. Gandhi agreed if by economic advance we mean
everyone having enough of the basic necessities like food, clothing,
shelter and education but he would not like to consume more than he
could digest or to possess materials more than he could use.
To him the economic truth of highest value is that we cannot
serve both God and Mammon. And his attempt was to find beauty in
voluntary simplicity, poverty and slowness. It cannot be denied that our
mind is a restless bird and the more it gets, the more it wants and still
remains unsatisfied. Happiness is largely a function of mental states and
not of material possessions alone. A person is not necessarily happy
because he is rich or unhappy because he is poor. In any society where
income inequality is not removed by violence, the majority will always
remain poor. Considering this, the traditional Indian sages always
preached the principle of plain living and high thinking.
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11.3 MARXIAN ECONOMIC THOUGHTS: CAPITAL AS A SOCIAL
RELATION OF PRODUCTION
According to Marx, the capitalist social relation may be defined
as the historical situation where the ‘objective’ conditions of production
(i.e., the means of production, including original resources other than
labor) are privately owned by one section of society, the capitalist class,
to the exclusion of the other, the working class. Separated from the
material conditions of labor and hence unable independently to produce
their own means of subsistence, workers are compelled to sell to
capitalist firms the only thing they own, the ‘subjective’ condition of
production (i.e., their labor power), against a money wage to be spent in
buying wage goods. Labor power is the capacity for labor: it is the
mental and physical capabilities set in motion to do useful work,
producing use values of any kind, and it is inseparable from the living
body of human beings. The labor contract between the capitalists and
the wage workers presupposes that the latter are juridicially free
subjects (unlike slaves or serfs), and hence that they put their labor
power at the disposal of the former only for a limited period of time.
The owners of the means of production, the ‘industrial

capitalists,’ need an initial finance from the owners of money, the ‘money
capitalists,’ not only to buy the means of production among themselves
(which, from the point of view of the capitalist class as a whole, amounts
to a purely ‘internal’ transaction), but also and primarily to buy workers'
labor power (which, from the same point of view, is its only ‘external’
purchase). The commodity output belongs to the industrial capitalists,
who sell it to ‘merchant-capitalists’ who, in turn, realize it on the market.
Marx assumes that industrial capitalists initially have at their
disposal the money they need, and that they sell the output on the
market without intermediation (for a classic survey of Marxian
economics, see Sweezy 1970; for more recent perspectives, Harvey
1999, Foley 1986). The capitalist process in a given production period
may be summarized in the following terms. The first purchase on the so-
called labor market is the opening act, and it enables capitalist
entrepreneurs to set production going. Firms look forward to selling the
commodity product on the output market against money. The receipts
must at least cover the initial advance, thereby closing the circuit. Two
kinds of monetary circulation are involved here. Wage workers sell
commodities, C (which, in this case, cannot but be their own labor
power) against money, M, in order to obtain different commodities, C′
(which, in this case, cannot but be the commodity basket needed to
96
reproduce the workers, arising out from prior production processes and
owned by capitalists). Thus, wage earners are trapped in what Marx
calls ‘simple commodity circulation,’ or C–M–C′.
11.4 SOCIALIST ECONOMY

Karl Marx wrote about Communism 75 years after Adam Smith
put forward his theories. He had observed capitalist industries in Europe
and had concluded that they promoted a great deal of inequality. It was
the person who owned the pin factory (to take Adam Smith's example)
who gained from the increase of efficiency, not the people who actually
made the pins, and Marx felt that this was no better than the unfair
feudal system of landlords and serfs that capitalism was supposed to
have replaced. Marx believed that if all property were owned in common,
and each member of society had an equal share, that it would prevent
the division of society into two classes: those who produce and those
who gain from the sale of those products.Because he knew that the rich
would be unwilling to give up their privileges and their power, Marx
theorized that a transition from a capitalist economy to a communist
economy where there would be no private ownership might necessitate
a violent revolution. His idea was that if the workers (the proletariat)
organized they would be able to overthrow those in power and then they
could set up a provisional government that would facilitate a gradual
move to communism.Both Adam Smith and Karl Marx believed that the
purpose of the economy is to provide for the material needs of society
and they both assumed that for the most part humans acted in their own
self interest. Adam Smith's system protected an individual's freedom,
and said that the common good could be attained by all individuals
seeking their personal interest. Karl Marx's system provided
for equality among individuals and relied on a strong central government
to provide for the common good, at least during the transition to the ideal
communist society.
LET US SUM UP
In this unit we have discussed about Gandhi economic ideas,
Marxian economic ideas and the socialist economic ideas. Under
Gandhian economic ideas,No one shouted suffer form want of
basicnecessities and for this the necessary means of production should
be socially controlled. Marx assumes that in classical Capitalist, initially
have at their disposal the money they need and they sell the output on
the market without intermediation. Marx theorised that a transition from a
capitalist economy to a communist economy where there wendbe no
private ownership might necessitate a violent revolution.
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CHECK YOUR PROGRESS
1. The two guiding principles of truth and non-violenceis associated
with ___________ thoughts.
a. Gandhian b. Marxiam
c. Communist d. Socialist
2. In _______ Economics, there is no place for class struggle
orviolence
a. Socialist b. Communist
c. Marxian d. Gandhian
3. Like Marixan thought in the nineteenth century, Gandhi`s ideas
also concentrated in the ________ century.
a. Eighteenth b. Seventeenth
c. Tweentith d. Sixteenth
GLOSSARY
Non-violence : Peaceful way
Capitalist : Person who invest money for business

Labour : Person who works in a company or in a factory.
Wage : a sum of the amount given to the workerfor doing
a particular work.
1. Gandhian
2. Gandhian
3. Twentieth
MODEL QUESTION
1. Discuss Gandhian economic ideas.

2. Bring out Marxian ideas on Economics.
3. Explain the socialist economic ideas.
SUGGESTED READINGS
1. Moon, Vasant. (Ed.), 1991, Dr. Babasaheb Ambedkar Writings and
Speeches, Volume-9, Education Department, Government of
Maharashtra.
2. M. Mahmood., 2006 An Encyclopedic Dictionary of Politics, Anmol
Publications Pvt. Ltd. New Delhi, First Published.
3. Lewis, J.R., 1966 Democracy the theory and practice, Allman and
Sons, London.
98
UNIT - 12
VIEWS ON ECONOMIC PROBLEMS
STRUCTURE
Overview
Learning Objectives
12.1 Introduction
12.2 Ambedkar Views on Small Holdings
12.3 Dr. Ambedkar’s Vision on Industrialisation
12.4 Ambedkar Views on Division of Labour
12.5 Ambedkar Views on Water Management
Let Us Sum Up
Check Your Progress
Glossary
Model Questions
Suggested readings
OVERVIEW
Ambedkar was a versatile personality having wide knowledge in

many subjects including Economics, Political, and Sociology,
Anthropology, law and Sanskrit. He acquired all these knowledge by dint
of his hard work. In the previous units we discussed about the ancient.
Medieval and modern economic thought and model of economic
development in this unit weare going to discuss about ambedkar`s views
on economic problems.
LEARNING OBJECTIVES
 Learn the Ambedkar`s views on Small Holdings.

 Understand the Ambedkar`s views on Division of labour.
 Explain the Ambedkar`s views on Water Management.
 Know the Ambedkar`s Contribution to India`s Water Policy.
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12.1 INTRODUCTION
Known largely as the father of the Indian Constitution and a leader of
Dalits, Ambedkar began his career as an economist, making important
contributions to the major economic debates of the day. He was, in fact,
among the best educated economists of his generation in India, having
earned a doctorate in economics from Columbia University in the US
and another from the London School of Economics. Ambedkar’s London
doctoral thesis, later published as a book, was on the management of
the rupee. At that time, there was a big debate on the relative merits of
the gold standard vis-à-vis the gold exchange standard.
The gold standard refers to a convertible currency in which gold
coins are issued, and may be complemented with paper money, which is
pledged to be fully redeemable in gold. In contrast, under the gold
exchange standard, only paper money is issued, which is kept
exchangeable at fixed rates with gold and authorities back it up with
foreign currency reserves of such countries as are on the gold standard.
Ambedkar argued in favour of a gold standard as opposed to the
suggestion by John Maynard Keynes that India should embrace a gold
exchange standard. He argued that a gold exchange standard allowed
the issuer greater freedom to manipulate the supply of money,
jeopardizing the stability of the monetary unit.
Ambedkar’s Columbia dissertation was on the state-centre

financial relations under the guidance of Edwin Seligman, one of the
foremost authorities on public finance in the world. Ambedkar argued
that under a sound administrative system, each political unit should be
able to finance its expenditure by raising its own resources, without
having to depend too heavily on another.
Ambedkar’s views on the rupee and on public finance were

responses to the raging economic problems of the day and not all of his
analysis may be relevant today. But some of the principles he
enunciated such as that of price stability and of fiscal responsibility
remain relevant even today. Of all his academic publications, the one
that has aged best and has great relevance for contemporary economic
debates is a 1918 essay on farming and farm holdings published in the
journal of the Indian Economic Society.
In that essay, Ambedkar considered the problem of small
landholdings in India and their fragmentation. After examining various
proposals to consolidate and enlarge such landholdings that were being
debated in those days, Ambedkar came to the conclusion that such
proposals were fundamentally flawed.
100
12.2 AMBEDKAR VIEWS ON SMALL HOLDINGS
Dr. Ambekdar published his essay on “Small Holdings in India
and their Remedies” in 1918. In this he has provided his seminal
thoughts to the theme of our nation’s agrarian issues. After that the
Central and State Governments have taken many efforts through Land
Reforms,Green Revolution, etc. However, the problems could not be
solved which were identified by him in his essay.
In the Indian agriculture, the basic problem was not only that the
small holdings but that they were also scattered here and there in the
entire village. He has shown through tables the variation of the average
size of holdings in our nation But Dr. Ambedkar was not opposed to
scheme of consolidation and enlargement. However, he has admitted
that there are difficulties in the existence of small farms. He did not
admit that small farms are necessarily unprofitable or uneconomic. He
argued that whether the farm is economic or uneconomic does not
necessarily depend upon the size of the farm. It depends on and in fact,
varies with what he call in economic other factors of production. It varies
with labour. It varies with capital. In our country we have a plethora of
capital and that we had large agricultural equipment for a highly efficient
sort of production. If they had shown that was the case, then we could
have agreed with them that the small farms made production
uneconomic in so far as they prevented the utilization of the equipment
we had to the best advantage.
He has strongly emphasized that whether a particular farm is
economic or uneconomic depends not upon the size of the farm but
upon whether it is commensurate with the capital which the famer
possesses. He has suggested that under present circumstances it is
better to further reduce the farms. He has also stated that the salvation
lies not in the increased size farmers, but in having intensive cultivation,
employing more capital and labour on the farms such as we have.
Next he has advocated the control of partition of the immovable

property and the sale of consolidated holdings. He has pointed out that
although the Hindu law is very defective in many ways, yet the Hindu law
of inheritance has been one great savior of the people.Therefore, has
has totally opposed to the abrogation of that just and equitable system of
inheritance. Instead of consolidation and enlargement of holdings, he
has emphasized that the need for the co-operative method of agriculture
for standard areas and to compile the owners of small strips included
therein to join in cultivation without destroying private ownership.
101
Then he has critized in that concept of “ideal economic holdings”
which was given by prof. Jevons, Baroda Committee, and Mr. Keatings.
It is plain that these definitions, including that of Professor Jevon’s view
on economic holdings, is from the stand-point of consumption rather
than production. In this lies their error, for consumption is not the correct
standard by which to judge the economic character of a holding. There
can be no true economic relation between the family of the entrepreneur
and the total out-turn of his farm or industry. True economic relation can
subsist only between the total out-turn and the investment.
From the above arguments, Dr. Ambedkar proved himself he

was not only a practical economist but also the protector of small
farmers and crusader of social and economic cause of the downtrodden.
12.3 DR. AMBEDKAR’S VISION ON INDUSTRIALISATION

Dr. Ambedkar advocated a rapid industrialisation as a sound
remedy for the agricultural problems of India. He held that the industries
which were key industries shall be owned and run by the State and
those industries which were not key industries but which were basic
industries shall be owned by the state. One can perceive in this basic
spirit and approach of our Industrial Policies of 1948 and 1956 that came
up later. Also one can understand that Dr. Ambedkar was nthe
forerunner of Nehru and Mahalanobis strategy of industrialization.Dr.
Ambedkar expected that industrialisation and its consequent
urbanisation with fully basic infrastructure would eradicate social and
economic inequalities.
12.4 AMBEDKAR VIEWS ON DIVISION OF LABOUR

Dr. Ambedkar was totally committed to annihilation of the caste
system. According to him, caste system is not merely a division of labour
but a division of labourers. It is a hierarchy in which the division of
labourers is graded one above other. This division of labour is based on
neither natural aptitude nor choice of the individual concerned. It is,
therefore, harmful in as much as it involves the subordination of man’s
natural powers and inclinations to the exigencies of social rules.
Ambedkar reiterated : The caste system prevents common activity and
by preventing it, it has prevented the Hindus from becoming a society
with unified life and a consciousness of its own being.
The institution of caste was created after the Aryan invasion. The
Aryan who waged a war on native agricultural and producers violently
suppressed them and forced them to surrender all their rights. Ambedkar
was the first thinker to realize that these was a close relationship
102
between the Hindu religion and the suppression of human rights of
SC’s., OBCs. and Tribals (Dalit bahujans). In his famous book
Annihilation of Caste Ambedkar analyses how through various methods
the caste system destroyed the very basis of human rights. He held,
“Caste system is not merely division of labour, it is also a division of
labourers.”These castes division created a social system of graded
inequality and denied their human rights, which, in essence, stand for
self-respect and dignity.
12.5 AMBEDKAR VIEW’S ON WATER MANAGEMENT
i) Ambedkar's Pre-Independence Contribution to India's

WaterPolicy: Dr. Ambedkar was the Member of the Viceroy's Executive
Council from 1942-46 and had power like a cabinet minister. He was a
member of Reconstruction Committee of the Council (RCC), President
of the Policy Committee on Irrigation and Electric Power and with his
close association with the Official Committee in the Labour Department.
It was during these years (1942-46) that, for the first time, the Labour
Department formulated a policy for planned development of irrigation
and electric power resources in the country on a comprehensive all india
scale and against an all- India background as a part of its post-war plan
of economic development (Ambiraj, 1999). On both fronts namely,
irrigation and electric power, the achievements realised in the short time
of four years (1942-46) were truly remarkable.
Dr. Ambedkar thus laid the foundation of what Jawaharlal Nehru
later described as "temples of modern India"(Thorat, 1998). As a
member of Reconstruction Committee of the Council (RCC), President
of the Policy Committee on Irrigation and Electric Power and with his
close association with the Official Committee in the Labour Department,
Ambedkar contributed in a significant measure to the making of policy on
water resources and power, on which the policy of present day India is
based (Thorat, S.K., 1998).
A significant achievement of Ambedkar and his team in the

Labour Department was the constitution of the Central Waterways,
Irrigation and Navigation Commission (CWINC) and the Central
Technical Power Board, which were precursors respectively of the
present-day Central Water Commission and the Central Electricity
Authority. CWINC was set up on April 5,1945 to act as a strong technical
organisation to secure planned utilisation of water resources of the
country. It was to be a central fact finding, planning and coordinating
organisation with authority to undertake construction work.
103
As an apex engineering organisation in the field of water
resource development during the past five decades, CWC has
developed considerable expertise in planning, Investigation, design and
management of various aspects of water resource development such as
irrigation, hydropower generation, flood control and water management.
It goes to the credit of Ambedkar and his Department that they not only
mooted the concept and argued for the necessity of having such a
technical body at the Centre but also laid down its objective,
organisational structure and programme.
ii) Ambedkar's Post-Independence Contribution to India's

WaterPolicy: When the draft Constitution was submitted onFebruary 21,
1948 it was obvious that it hadbenefitted from the influence of
Ambedkar, who was Chairman of its Drafting Committee, especially
asregards independent India's water policy. The draftConstitution
included articles 239- 242corresponding closely to Sections 130-134 of
theGovernment of India Act, 1935, as adapted in 1947.These articles
used the earlier phrase "water fromany natural source of supply." List 1
of the SeventhSchedule (viz. Union List) to the draft
Constitution,however, made a major departure from the 1935 Actand
placed the development of "inter-Statewaterways" under the Union List,
the relevant itembeing: "
The development of inter-State waterwaysfor purposes of flood

control, irrigation, navigationand hydro-electric power.” On September 1,
1949, Ambedkar moved an amendment to Entry 74 in the Constituent
Assemblyas follows: The regulation and development of inter-staterivers
and river-valleys to the extent to which suchregulation or development
under the control of theUnion is declared by Parliament by law to be
expedientin the public interest.
On September 9, 1949, Ambedkar moved another amendment to
insert draft article 242 A as follows, in place of draft articles 239-242:
"Adjudication of disputes relating to waters of inter - State rivers or river
valleys". 242 A (1) Parliament may by law provide for the adjudication of
any dispute or complaint with respect to the use, distribution or control of
the water of, or in any inter-State river or river valley. In proposing this
amendment, he referred to various Corporations being created (like the
Damodar Valley Corporation set up by Act No. XIV of 1948) and the
need, therefore of a body to deal with such disputes as might arise from
the activities of such corporations.
He said that "the original draft or proposal was too hide-bound or
too stereotyped to allow any elastic action that may be necessary
104
Consequently I am now proposing this new article which leaves it to
Parliament to make laws for the settlement of these disputes."This draft
article came to be adopted as Article 262. In accordance with this
provision, Parliament enacted the Inter-State Water Disputes Act, 1956
and the River Boards Act, 1956.
LET US SUM UP
Ambedkar in his essay on Small Holdings in India and their

remedies has provided his seminal thoughts to the theme of our nation`s
agrarian issues. He advocated rapid industrialisation as a sound remedy
for the agricultural problem and totally committed to annihilation of the
caste system. Ambedkar contributed in a significant measure to the
making of policy on water resources and power, on which the policy of
present day India is based.
CHECK YOUR PROGRESS
1. Ambedkar published his essay on “small holdings in India and their
remedies” in___________
a. 1920 b. 1919 c. 1918 d. 1917
2. Ambedkar was the Member of the viceroy`s executive council
from__________
a. 1942-1946 b. 1940-1944 c. 1941-1947 d. 1950-1956
3. Central water ways, irrigation,Navigation and commission was set
up on________
a. March 30,1944 b. April 5,1945
c. September 2,1952 d. August 14,1947
4. Parliament enacted the inter-state water disputes act in _________
a. 1952 b. 1955 c. 1954 d. 1956
GLOSSARY
Remedies : Eliminating something undesirable
Agrarian : Relating to agriculture

Salvation : Deliverance from sin and its Consequences
1. 1918
2. 1942-1946
3. April 5, 1945
4. 1956
105
MODEL QUESTION
1. Write about Ambedkar`s views on Small Holding.
2. Explain Ambedkar`s views on industrialisation.
3. Bring out ambedkar views on Division of labour.
4. Discuss Ambedkar`s views on water management.
SUGGESTED READINGS
1. B.N. Ganguli, 1997 Indian Economic Thought, New Delhi: Tata Mc
Graw Hill.
2. B.K. Madan, 1966 Economic Thinking in India, New Delhi: S.
Chand & co.
3. Narendra Jadhev, 1993 “Dr. Ambedkar’s Economic Thoughts and
Philosophy”.
4. 1989 Dr. Babasahab Amedkar Writings and Speeches, Vol.6,
P.13.
106
Block IV
DR. AMBEDKAR SOCIAL THOUGHT
Unit – 13 Introduction to Social thought
Unit – 14 Social change and revolution
Unit – 15 Caste, Religion and untouchability
Unit – 16 Social problems & Women rights
107
Unit – 13
INTRODUCTION TO SOCIAL THOUGHT
STRUCTURE
Overview
Learning Objectives
13.1 Introduction
13.2 Social Philosophy of Ambedkar
13.3 Dr. B.R. Ambedkar as a historian
13.4 Ambedkar’s Ideas on Social Justice
13.5 Dr. B.R. Ambedkar as a Journalist
Let us sum up
Check your Progress
Glossary
Answer to check your progress
Model Questions
Suggested readings
OVERVIEW
Thoughts are immortal. Reformatory thought can bring about
revolution in society. Thought of discrimination propagated by
ethnocentric class in religious text in India had ruined the life of
depressed classes which resulted into social degeneration, economic
impoverishment, political suppression and total exclusion from
mainstream life of society. Thought of Dr. B.R. Ambedkar had laid the
theoretical foundations of Human rights Movement.
LEARNING OBJECTIVES
After studying this Unit, we will be able to
 Understand the views of Ambedkar on Social Philosophy.
 Study the role of Ambedkar as Journalist and Historian.
 Learn the Social justice concept of Ambedkar.
108
13.1 INTRODUCTION
Bhimrao Ramji Ambedkar was an Indian jurist, economist,
politician and social reformer who inspired the Modern Buddhist
Movement and campaigned against social discrimination against
Untouchables, while also supporting the rights of women and labour. Dr.
Bhimrao Ramji Ambedkar belongs from the untouchable caste that
future creates an inclusive path for development of voiceless peoples in
the country. In his own words "a great man must be motivated by the
dynamics of social purpose and must act as a scourge and scavenger of
the society."
When we are discussing on the development of modern India,
we will find that by the early 19th century, with liberalism gaining ground,
Orientalisthistories were questioned from within the fold of imperial
thought.In India and other ‘dark continents', as the liberals saw it, this
transition never took place. India hadremained unchanged, constrained
by the social institutions that defined it, caste, village community,and
Oriental autocracy. During this period Dr. Babasaheb Ambedkar had
done a criticalinterpretation of history troughs his writings. The modern
approaches to justice are broadly Liberaland Marxist approaches. The
Liberal argument is that the individual’s rights and liberty arenecessary
for a just society, while the Marxist approach relies upon equality for a
just society.
13.2 SOCIAL PHILOSOPHY OF AMBEDKAR
Due to Ambedkar’s seminal role in the framing of the Indian
constitution, Ambedkar is popularly known all over India as the chief
architect of the Indian Constitution. His efforts to eradicate social evils
were remarkable and that is why he is called ‘Messiah’ of the dalits and
downtrodden in India. Dr.Ambedkar was appointed the Chairman of the
Constitution Drafting Committee. The text prepared by ambedkar
provided constitutional guarantees and protections for a wide range of
civil liberties for individual citizens, including freedom of religion, the
abolition of untouchability and outlawing all forms of discrimination.
Ambedkar argued for extensive economic and social rights for
women, and also won the constituent assembly’s supply for introducing
a system of reservations of jobs for members of the SC and ST.
Ambedkar kept the clauses of the constitution flexible so that
amendments could be made as and when the situation demanded. He
provided an inspiring Preamble to the constitution ensuring justice,
social, economic and political, liberty, equality and fraternity. The
109
creation of an egalitarian social order, however, remains an unfulfilled
wishful thinking to this day.
Dr. Ambedkar was not only a learned scholar and a revolutionary
who fought against social evils like untouchability and caste restrictions.
Throughout his life, he battled social discrimination while upholding the
rights of the dalits and other socially backward classes. He was not only
a great national leader but also a distinguished scholar of international
dispute. He not only led various social movements for the upliftment of
the depressed sections of the Indian society but also contributed to the
understanding of the socio-economic and political problems of India
through his scholarly works on caste, religion, culture, constitutional law
and economic development. As a matter of fact, he was an economist
and his various scholarly works and speeches indicate his deep
understanding of the problems faced by the Indian society. He was
appointed as the nation’s first Law Minister and was posthumously
awarded the Bharat Ratna in 1990-91.
13.3 DR. B.R. AMBEDKAR AS A HISTORIAN
Dr. Ambedkar was a versatile personality who left an undeniable
impression on many subjectsincluding history. Ambedkar’s notion of
history could be looked into on two basic premises:
1) To look at Ambedkar’s view of History and in that course to detect his
methodology and hisinclinations.
2) To narrate the history as understood by him.Dr. Ambedkar has his
own views towards the interpretation of history keeping human at the
center.
In the words of Ambedkar;
"I claim that in my research I have been guided by the best tradition of
the historian whotreats all literature as vulgar- I am using the word in its
original sense of belonging to the people – to be examined and tested by
accepted rules of evidence without recognizing any distinction
betweenthe sacred and profane and with the sole object of finding the
truth."
According to Ambedkar, the only way to disprove the

unreasonable assertions of the Brahmins and the so called scholars
aligned with them was to raise questions and answer them by
developing a"new way of looking at old things". Admittedly, his own
answers to the questions raised by untouchability in India were a result
of the historical research.
110
13.4 AMBEDKAR’S IDEAS ON SOCIAL JUSTICE
Justice is a very complex concept, as it has a number of sources
and dimensions. It has beenexamined by different people from different
viewpoints within the limits of the time, place andcircumstances they
lived in. Social justice is one of the dimensions of the concept of justice
thatstands for organization of society based on the principles of equality,
liberty and fraternity. Itsgreater emphasis is on the principle of equality,
both social and economic, and fraternity with a viewto create such
human social conditions that ensure free and fair development of all
human beings.
Assuch, the concept of social justice sometimes require unequal
or preferential treatment for certainsections of the population, which has
been deprived of certain values for ages, with a view to bringthem on an
equal footing with other sections of the population. Ambedkar’s concept
of social justice stands for the liberty, equality and fraternity of all human
beings. He stood for a social system that is based on right relations
between man and man in allspheres of his life.
As a rationalist and humanist, he did not approve of any type of

hypocrisy,injustice and exploitation of man by man in the name of
religion. He stood for a religion that is based on universal principles of
morality and is applicable to all times, to all countries and to all races. It
must be in accord with reason and must be based on the basic tenets of
liberty, equality and fraternity. Ambedkar stood for a social system in
which man’s status is based on his merit and achievements and where
no one is noble or untouchable because of his/her birth. He advocated
the policy of preferential treatment for the socially oppressed and
economically exploited people of the country.
The Constitution of India, which was drafted under his
chairmanship, contains a number of provisions that enjoins the state to
secure to all its citizens, justice, social, economic and political, along
with liberty, equality and fraternity. It also contains a number of
provisions that guarantee a preferential treatment to the downtrodden
people in various sectors. Article 17 of the Indian Constitution declares
untouchability as abolished. Ambedkar, in his speech before the
Constituent Assembly for the passage of the Constitution, said “I have
completed my work; I wish there should be a sunrise even tomorrow.
The new Bharat has got political freedom, but it is yet to raise the sun of
social and economic liberty.”
111
13.5 DR. B.R. AMBEDKAR AS A JOURNALIST
As part of his struggle spanning over 4 decades, Dr. Ambedkar
always used print media of his own as one of the instruments to achieve
his goal of emancipating the untouchables. Even in 1920 when he had
just begun his struggle, he launched a Marathi fortnightly, “Mooknayak,
(the leader of the dumb)”. Dr. Ambedkar had written editorials for this
magazine. This magazine survived just for about a year and half. The
magazine could be started with the financial assistance from Chhatraapti
Shahu Maharaj of Kolhapur.
In April 1927, Dr. Ambedkar started the magazine called
“Bahishkrit Bharat (The Ostracized India)”. This time he was more
organized. He had bought over a printing press through public
donations. The press was named as “Bharat Bhushan Printing press”.
During the publication of B.B, Dr. Ambedkar personally took lot of care to
see that every issue has very high standard of writing. This magazine
was published for about 2 years. In 1930, Dr. Ambedkar started a new
journal named, “Janata (The People)”. This magazine lived for 26 years.
After that the magazine’s name was changed to “Prabuddha

Bharat (Enlightened India)”. The names of the magazine which Dr.
Ambedkar published had the reflection and the emphasis of the direction
of his movement at a particular time. He changed the name of
Janata to Prabuddha Bharat when he was in the process of
launching the massive historic conversion to Buddhism. Dr.
Ambedkar, in spite of his busy schedule with the political activities
and his various assignments as the member of Viceroy’s Council, or as
the Chairman of the Indian Constitution Drafting Committee, found time
to write for his magazines. He even used to send editorials while he
was overseas during the Round Table Conferences and during other
tours outside India.
The standard of the writing was of utmost importance to him. He

used to prepare editorials by writing all through the nights; but never
compromised on the quality of writing. A good deal of writing and
research has been done on the journalistic aspect of Dr. Ambedkar. Two
PhDs have so far been awarded on the topic “Dr. Ambedkar and
journalism”.One to Dr.Gangadhar Pantawane of Dr. Babasaheb
Ambedkar Marathwada University Aurangabad University in the late
1960s and the second to Dr.Shoraj Singh Bechain of JNU, New Delhi.
Dr. Bechain’s research topic was “Effect of Dr. Ambedkar‟s Journalism
on Dalit Literature”.
112
Numerous books e.g. “Patrakar Ambedkar” by Dr. Gangadhar
Pantawane, “Lokpatraka rAmbedkar” by Sukhram Hiwrale have been
published. Dr. Ambedkar’s editorials of B.B. have also been published in
Marathi by Ratnakar Ganvir; so also the small articles (“sputhlekh” in
Marathi). Dr. Ambedkar has done his writing through “Mooknayak”,
Bahishkrit Bharat, Janata and Prabuddha Bharat. Today Mulnivasi
journalism/literature has grown considerably. The whole of it has
originated from the writings of Dr. Ambedkar. Dr. Ambedkar is the sole
originator of Mulnivasi journalism and Mulnivasi literature.
LET US SUM UP
The core of Ambedkar’s philosophy of life happened to be the
basics tenets of liberty, equality and fraternity. To him, a great man must
be motivated by the dynamics of a social purpose and must act as the
scourge and the scavenger of society. These are the elements which
distinguish an eminent individual from a great man and constitute his
title-deeds to respect and reverence. Indeed, he himself fulfilled all the
conditions of being a great man. His title to this dignity rests upon the
social purposes he served and in the way he served them. His life is a
saga of great struggles and achievements.
CHECK YOUR PROGRESS
1. Dr. Ambedkar was appointed as the ___________ of the
Constitution Drafting Committee.
a. Member b. Chairman
c. Deputy Chairman d. Whip
2. The text prepared by ambedkar provided constitutional
guarantees and protections for a wide range of ________ for
individual citizens.
a. Economic Liberties b. Political Liberties
c. Civil Liberties d. Social Liberties
3. Ambedkar was appointed as the nation’s first Law Minister and
was posthumously awarded the _______________ in 1990-91.
a. Padmashri b. Padma Bhushan
c. Bharat Ratna d. Padma Vibushan
4. Ambedkar’s concept of _____________ stands for the liberty,
equality and fraternity of all human beings.
a. Social Justice b. Political Justice
c. Economic Justice d. None of these
113
GLOSSARY
Scourge : A person or thing that causes great trouble or
suffering.
Orientalist : People who have scholarly knowledge of the

culture and languages of Asia.
Imperial : Relating to an empire
Downtrodden : Oppressed or treated badly by people in power.

ANSWERS TO CHECK YOUR PROGRESS
1. Chairman
2. Civil Liberties
3. Bharat Ratna
4. Social Justice
MODEL QUESTIONS
1. Comment on Dr. B.R. Ambedkar as an Historian.
2. Explain the Ambedkar views on Social Justice.
3. Write an essay on Ambedkar and his social philosophy.
SUGGESTED READINGS
Mission. New Delhi: Popular Prakashan,.
3. Rajasekharaiah.A.M, 1989 B.R. Ambedkar-The Quest for Social
4. Jaffrelot, Christophe. 2005. Dr. Ambedkar and Untouchability:
Delhi.
114
Unit – 14
SOCIAL CHANGE AND REVOLUTION
STRUCTURE
Overview
Learning Objectives
14.1 Introduction
14.2 Ambedkar and Human Rights
14.3 A Socialist for Underprivileged
14.4 A Sociologist for Social Reform

14.5 A Critic of Majority and Minority
Let us sum up
Check your Progress

Glossary
Model Questions
Suggested readings
OVERVIEW
Restoration of the dignity of man and his right to equality was

Ambedkar’s consuming passion. His mission was rejected all that
opposed to his social goal of restoring the dignity of man andaccepted
what was conducive to the attainment of this social ideal. When he
started hismarch towards this ideal he found that Hindu religion with its
social traditions which werehighly orthodox hence he embraced
Buddhism. In this unit, we will discuss on the social change and
revolution of Ambedkar.
LEARNING OBJECTIVES
After studying this Unit, you will be able to

 Understand the views of Ambedkar and his works on Human
Rights.
 Know the role of Ambedkar as sociologist for the
Underpriviledge.
 Explain the critical analysis of Majority and Minority concept.
115
14.1 INTRODUCTION
Among the galaxy of social reformers and philosophers in India,
Bharat Ratna Dr. Bhimrao Ramji Ambedkar, reverentially and most
affectionately called ‘Babasaheb Ambedkar’ occupies a prominent place
in the annals of India’s social history. He is the multi-dimensional
personality blessed with historical vision. He is worshipped as the darling
of depressed masses andthe touchable god of untouchables. He
victoriously championed the cause of dalit emancipation and emanated
as the dedicated protagonist of weaker sections. His bitter experience as
a bornuntouchable, progressive western liberal education, extensive
reading and research, wide masscontacts provided him with the required
perspective, theoretical frame and the depth anddimension for
understanding and subjecting to a critical analysis any problemis it
social,political or economic.
Ambedkar was a rare blend of a scholar, thinker, writer, legal
luminary,constitutional expert, champion of the down trodden, a great
emancipator and above all acommitted humanist. He became the driving
force of prosperity, perennial fountain of inspiration and a heaven of
hope for the untouchables. He is the tallest and foremost among the
modern Indianleaders who stood relentlessly and steadfastly against
casteism.
As an active politician and serious minded social reformer,

Dr.Ambedkar knowing his limitations and fully aware of social hazards
and more particularly helplessness of historically oppressed and
suppressed sections of Indian society, vigorously worked hard to uplift
these masses. He should for human unity, freedom, simplicity, integrity,
liberty, equality, social and economic justice. In fact, to emancipate the
downtrodden, who had been subjected under economic exploitation,
social subjugation and political bondage by tiny but most powerful social
groups it certainly wasn’t an easy task.
Still as an intellectual giant Dr.Ambedkar is in more pragmatic

manner attempted although not fundamentally challenging the existing
exploitative system, with in the parliamentary frame, to ameliorate this
deprived sections and provide them just place in the society. While
drafting the Indian constitution, Dr.Ambedkar used his pen, incorporating
philosophical tenets in the preamble and various other provisions in the
Indian Constitution to remove the social injustice. For example, Art. 38
were incorporated to remove the economic inequality, Art. 45 were
inserted to destroy the curse of illiteracy and ignorance, Art. 38 and 39
were to eliminate exploitation of man by man, Art.31 (A) was intended to
116
abolish feudal over lordship; and Art. 17 were added to abolish
untouchability which was the curse in the Indian society.
14.2 AMBEDKAR AND HUMAN RIGHTS
Dr.Ambedkar fought for the cause of human rights for the wellbeing
of all in the society. He conceived the state as an organization the aim of
which was:
 To maintain the right of every subject to life, liberty and pursuit of

happiness and to free speech and free exercise of religion.
 To remove social, political and economic inequality by providing
better opportunities to the submerged classes.
 To make it possible for every subject to enjoy freedom from fear.
 To his certain political rights alone he did not constitute the basis
of democracy.
Sociability and morality were the important elements of his concept of
democracy. Liberty, equality, fraternity, region, human experience, the
rule of law, natural rights and an emphasis on the individual in social
relationships formed the fundamental elements of his concept of
democracy. His faith in individual liberty and dignity laid him to the rule of
law.
14.3 A SOCIALIST FOR UNDERPRIVILEGED
Dr. B. R. Ambedkar supported the progressive steps of
socialism. He thought that its practical application would facilitate the
solution of the problem of the underprivileged. His burning desire for
securing social, economic and political justice to the underprivileged
class is quite evident in his brainwork of Indian constitution. He made the
Indian constitution itself a socialistic. When K.T. Shah tabled an
amendment to the first article of the constitution, read ‘India shall be a
secular, federal, socialist union of states’ Ambedkar said that the
amendment is superfluous. ‘If these Directive Principles are not
socialistic in their direction and in their content, I fail to understand what
more socialism can be’. These socialistic principles are already
embodied in our constitution. According to him, caste consciousness
hampers all economic growth. It creates conditions which are harmful for
collective efforts in agriculture and other activities.
Rural development in the presence of caste relations would be
against the principles of socialism. Therefore, the great feudal estates
based on casteism must be broken up and the land be distributed to the
people who till it and who can collectively produce things for the rapid
progress of both cities and villages.
117
14.4 A SOCIOLOGIST FOR SOCIAL REFORM
Dr. B. R. Ambedkar being hailed as an economist, socialist and
political critic is also a good sociologist and a social reformer. He
contributed much to the discussions of various social problems. His first
writing on caste appeared in a paper which he read before the
Anthropology seminar (May 9, 1920) of Dr. A. A. Goldenseiser,
Columbia University, New York. He wrote on ‘caste in India’ their
mechanism, Genesis and Development’ published in Indian Antiquary.
He wrote two books about ‘Sudras and untouchables’.
Besides these books he wrote one booklet, Annihilation of caste,

with a reply to Mahatma Gandhi’ (undelivered address before the annual
conference of Jat – Pat – Todakmandal, Lahore, 1936.) In his analysis of
social problems Ambedkar characterized caste system as irrational and
tyrannical. He said that the Hindu scripture which prescribed the
untouchables were almost entirely the creation of the Brahmins, whose
sole object was to sustain their superiority and privileges and hence
these sastras must be prescribed.
14.5 A CRITIC OF MAJORITY AND MINORITY
Dr. B. R. Ambedkar bitterly criticized the supremacy of the

communal majority over caste minority. In India, the majority is a
communal majority. Writing about this quandary he says, ‘no matter
what social and political programme it may have, the majority will retain
its character of being communal majority. The British type of executive
will make the minority community a subject race. Such a state of affairs
cannot be called democracy. It will have to be called as the imperialism.
Ambedkar asked; ‘what would be swaraj to the untouchables? In
addition to the hostile administration, there would be an indifferent
legislature and a callous executive. So, under swaraj the untouchables
would have no way to escape from the destiny of degradation which
Hindus and Hinduism had fixed for them. The form of executive
suggested by Ambedkar to liberate the caste minority is,
1) To prevent the majority from forming the government without giving
the opportunity to the minority to have a say in the matter.
2) To prevent the majority from having exclusive control over
administration and thereby make the tyranny of the majority over
the minority.
3) To prevent the inclusion of the majority party in the executive of the
representatives of the minorities who have no confidence of the
minorities; and
118
4) To provide a stable executive necessary for good and efficient
administration.
Finally, he suggested the appointment of an officer to be called
Superintendent of minority affairs. Ambedkar while commenting on class
structure stated that the recognition of the class structure of society an
‘undemocratic and unrealistic’. He denounced the sanctity of the class
structure of the society. He remarked, ‘the isolation and exclusiveness
following upon the class structure creates in the privileged classes the
anti-social spirit of a gang’. Under these affairs Ambedkar considered it
to be the mission of his life to promote a social movement which would
transform the entire social structure and liberate the depressed masses
in India.
The character of his social movement as an instrument of social

change took the form of challenge, protest confrontation, aggression and
revolt. Ambedkar, unlike others, structured his movement upon a critical,
historical and scientific study of the problems of the depressed classes.
He was not only a visionary but also a revolutionary of his age.
Restoration of the dignity of man and his right to equality was his
consuming passion. He in his mission rejected all that opposed to his
social goal of restoring the dignity of man and accepted what was
conducive to the attainment of this social ideal.
LET US SUM UP
While examining the role of Dr. B.R. Ambedkar in the making of the
Indian constitution, one has to take onto account his toe distinct and
different capacities i.e. as champion of the untouchables and as a
constitutional expert and chairman of the Drafting committee. His
entering into the Constituent Assembly opened up new vistas for putting
his talents at the disposal of the nation. He strove his utmost to
incorporate into the constitution such provisions as would help establish
a new social order based on the lofty principle of political, social and
economic justice for not only the depressed classes but to one and all.
Specifically, whenever a question of untouchables and the downtrodden
come up, his heart would flow out for them in full measure.
CHECK YOUR PROGRESS
1. Art. 38 were incorporated to remove the ___________ inequality.
a. Political b. Economic c. Social
d. None of these
2. Sociability and ___________ were the important elements of his
concept of democracy.
a. Law b. Justice c. Morality d. Liberty
119
3. ________________ in the presence of caste relations would be
against the principles of socialism.
a. Economic Development b. Rural Development
c. Urban Development d. Social Development
4. Ambedkar while commenting on class structure stated that the
recognition of the class structure of society a
‘_______________’.
a. Democratic and Realistic b. Undemocratic and Unrealistic
c. Social Democratic d. Political Democratic
GLOSSARY
Liberal education : Liberal education is an approach to
promotes integration of learning across the
curriculum and co-curriculum
Multi-dimensional : Involving several dimensions
Emancipation : Process of being set free from legal,
social, or political restrictions
Federal : Relating to a system of government in
which several states form a unity but
remain independent in internal affairs.
1. Economic
2. Morality
3. Rural development
4. Undemocratic and Unrealistic
MODEL QUESTIONS
1. Write an essay on Ambedkar and Human Rights.
2. Critically analyse the role of Ambedkar for social reforms.
3. Explain his views on underprivileged, majority and minority.
SUGGESTED READINGS
1. Moon, Vasant. 1991 Dr. BabasahebAmbedkar. New Delhi:
2. Keer, Dhananjay. 2016 Dr. BabasahebAmbedkar: Life and
4. Jaffrelot, Christophe. 2005. Dr. Ambedkar and untouchability:
Delhi.
120
Unit – 15
CASTE, RELIGION AND UNTOUCHABILITY
STRUCTURE
Overview
Learning Objectives
15.1 Introduction
15.2 Origins of Caste and Untouchability
15.3 Removal of Untouchables
15.4 Self-Respect among Untouchability

15.5 Education
15.6 Economic Progress
Let us sum up
Check your Progress
Glossary

Model Questions
Suggested readings
OVERVIEW
Throughout his life Ambedkar made efforts to reform the
philosophical basis of caste and religion. So, he searched for an
alternative to Hinduism. After careful consideration, he adopted
Buddhism and asked his followers to do the same.Therefore, at the
social level, education at the material level, new means of livelihood at
the political level, political organization and at the spiritual level, self-
assertion and conversion constituted Ambedkar's overall programme of
the removal of untouchability.
LEARNING OBJECTIVES
After learning this unit, you will be able to
 Learn about the origin of castes and untouchability.
 Know about the education and economic process to improve
untouchables.
121
15.1 INTRODUCTION
Ambedkar's main battle was against the caste system. Caste had
made Hindu society stagnant. Due to the caste system, Hindu society is
unable to accommodate outsiders. This drawback poses permanent
problems for integration. Even internally, the Hindu society fails to satisfy
the test of a homogeneous society. It is only a conglomerate of different
castes. Caste is an obstacle in the growth of national spirit. Most
importantly, caste system perpetrates injustice on the lower castes. It
does not allow progress of the lower castes.
Lower castes receive nothing but contempt. This has resulted in

moral degradation and demoralisation of the lower castes. The
untouchables, in particular, the constant object of injustice. They are
denied education, good livelihood and human dignity. The caste system
has dehumanized them thoroughly. The very idea that the mere touch of
one human being pollutes another shows the gross level of inequality
and brutality to which the caste system had sunk. Therefore, the battle
for the removal of untouchability becomes the battle for human rights
and justice.
15.2 ORIGINS OF CASTE AND UNTOUCHABILITY

The caste hierarchy and the practice of untouchabilityfind
justification in religious scriptures. The Hindus widely believed that
persons belonging to the untouchable community were originally from
non-Aryan races that they were of lowly origin, they have no capabilities,
etc. Ambedkar wanted to refute these misunderstandings and create
self-respect among the untouchables. For this purpose, he made
extensive study of Hindu scriptures and the ancient Hindu society. In his
books 'Who Were the Shudras?' and 'The Untouchables', he I dispelled
many misconceptions about untouchability.
Through research and interpretation, he made scholarly attempts
to prove the origins of untouchability. He argued that originally only three
Varnas existed: Brahmins, Kshatriyas and Vaishyas. The Shudras were
a powerful tribe belonging to the Kshatriya Varna. Conflict between the
Shudras and the Brahmins resulted in the Shudras' degradation from
Kshatriya status because the Brahmins denied them the .rights
qfUpnayana, sacrifice and kingdom. Thus, the Shudras became the
fourth Varna below the other three.
He shows how the religious and ritual power of Brahmins caused

the downfall of the Shudras. This indicates the overall supremacy of the
Brahmin Varna in the ancient society. Untouchability was also partly a
122
result of this Brahmin supremacy. Untouchability resulted from the
conflict between Brahminism and Buddhism. Ambedkar denies that
untouchables were originally non-Aryans. In fact, he argues that in the
Indian society, we find a mixture of various races.
Therefore, the idea that the untouchables belonged to some
inferior or defeated race was untenable. He provides a sociological
answer. Originally there existed a number of unsettled tribes. They came
into conflict with other wandering tribes. These, wandering tribes were
defeated and their members scattered. These scatteredpeople finally
became attached to various settled tribes. However, their status onthe
Tribal Societies remained subordinate to the settled tribes. Thus, the
wanderers stabilized as outsiders. The next round of conflict between
these outsiders and the settled tribes took place on the issue of religion
and subsequently beef eating.
Ambedkar argues that to meet the challenge of Buddhism,
Brahminism adopted complete non-violence, total renunciation of meat-
eating and deification of the cow. The outsiders, who were followers of
Buddhism, traditionally ate meat of dead animals including cow. Since
they did not suspend the practice of beef-eating, they were ex-
communicated by the settled tribes under the influence of Brahmins.
This ex-communication was later justified by incorporating it in religious
scriptures.
Thus, untouchability became a permanent and sacred part of
religion. Although some of Ambedkar's interpretations have been
debatable, nobody denies that untouchability first came into existence
and then became part of religion. Moreover, the most important task that
Ambedkar's research has fulfilled is to create self-respect among the
lower castes and untouchables. He convinced them that there is nothing
shameful in their past, nothing inferior or inglorious in their heritage. He
convinced them that their low status was not due to any disability on
their part, but it was a result of social mechanism under the influence of
Brahminism. His interpretations, above all, convinced everyone that a
scrutiny of the religious foundations of Hinduism was necessary.
15.3 REMOVAL OF UNTOUCHABLES

Untouchability is the indication of slavery of the entire Hindu
society. If the untouchables find themselves chained by the caste and
they live under the slavery of religious scriptures. Therefore,
emancipation of the untouchables automatically involved emancipation
of the Hindu society as a whole. Ambedkar warns that nothing
worthwhile can be created on the basis of caste. We can build neither a
123
nation nor morality on this basis. Therefore, a casteless society must be
created. Inter-caste marriages can effectively destroy the caste but the
difficulty is that people will not be prepared to marry outside their caste
so long as casteism dominates their thinking.
Ambedkar describes such methods as inter-caste dining or
marriage as 'forced feeding'. What is required is a more drastic change:
liberating people from the clutches of religious scriptures and traditions.
Every Hindu is a slave of the Vedas and Shastras. He must be told that
these scriptures perpetrate wrong and therefore need to be discarded.
Abolition of castes is dependent upon destroying the glory of the
scriptures. Till the scriptures dominate the Hindus, they will not be force
to act according to their conscience. In place of the unjust principle of
hereditary hierarchy, we must establish the principles of equality, liberty
and fraternity. These should be the foundations of any religion.
15.4 SELF-RESPECT AMONG UNTOUCHABLES
However, Ambedkar knew that all this involved a total change in

Hinduism which would take a very long time. Therefore, along with this
suggestion for basic change, he also insisted on many other ways for
the uplift of the untouchables. Under the influence of tradition the
untouchables had completely surrendered to the domination of the upper
castes. They had lost all spirit to fight and assert themselves. The myth
of inherent pollution also considerably influenced the minds of
untouchables. Therefore, it was necessary to arouse their self-respect.
Untouchables should realize that they are the equals of caste Hindus.
They must throw away their bondage.
15.5 EDUCATION
Ambedkar believed that education would greatly contribute to the
improvement of the untouchables. He always exhorted his followers to
reach excellence in the field of knowledge. Knowledge is a liberating
force. Education makes man enlightened, makes him aware of this self-
respect and also helps him to lead a better life materially. One of the
causes of the degradation of the untouchables was that they were
denied the right to education. Ambedkar criticized the British policy on
education for not adequately encouraging education among the lower
castes. He felt that even under the British rule education continued
mainly to be an upper caste monopoly.
Therefore, he mobilized the lower castes and the untouchables

and funded various centres of learning. While a labour member in the
executive council of the Governor-general, he was instrumental in
124
extending scholarships for education abroad to the untouchable
students. Ambedkar wanted the untouchables to undergo both liberal
education and technical education. He was particularly opposed to
education under religious auspices. He warned that only secular
education could instil the values of liberty and equality among the
students.
15.6 ECONOMIC PROGRESS

Another very important remedy which Ambedkar upheld was that
the untouchables should free themselves of the village community and
its economic bondage. In the traditional set up, the untouchables were
bound to specific occupations. They were dependent upon the caste
Hindus for their sustenance. Even for meagre returns they had to submit
themselves to the domination of caste Hindus. Ambedkar was aware of
the economic dimension of their servitude. Therefore, he always insisted
that the untouchables should stop doing their traditional work. Instead,
they should acquire new skills and start new professions.
Education would enable them to get employment. There was no
point in remaining dependent upon the village economy. With growing
industrialization, there were greater opportunities in the cities.
Untouchables should quit villages, if necessary and find new jobs or
engage themselves in new professions. Once their dependence on
caste Hindus is over, they can easily throw away the psychological
burden of being untouchables. In a realistic evaluation of the villages,
Ambedkar graphically describes them as 'a sink of localism, a den of
ignorance, narrow-mindedness and communalism'. Therefore, the earlier
the untouchables become free of village bondage, the better.
Even if the untouchables had to live in the villages, they should
stop doing their traditional work and seek new means of livelihood. This
would ensure their economic emancipation to a considerable extent.
'The mainstay of Ambedkar's argument was that the oppressed classes
must generate self-respect among themselves. The best policy for their
uplift was the policy of self-help. Only by working hard and casting off
mental servitude, they can attain an equal status with the remaining
Hindu society. He did not believe in social reform on the basis of
humanitarianism, sympathy, philanthropy etc. Equal status and just
treatment was a matter of right and not pity. The downtrodden should
assert and win their rights through conflict.
125
LET US SUM UP
As a step in this direction, Ambedkar attaches much importance to
political participation of the oppressed classes. He repeatedly
emphasized that in the context of colonialism, it had become imperative
that the untouchables gain political rights by organizing themselves
politically. He claimed that by attaining political power, untouchables
would be able to protect safeguards and a sizeable share in power, so
that they can force certain policies on the legislature. This was so
because during the last phase of British rule, negotiations had already
begun for the settlement of the question of transfer of power. Ambedkar
wanted the untouchables to assert their political rights and get an
adequate share in power. Therefore, he formed political organizations of
untouchables.
CHECK YOUR PROGRESS
1. Ambedkar's research has fulfilled is to create _________ among
the lower castes and untouchables.
a. Respect b. Self-Respect c. Dignity d. ill-treatment
2. Abolition of castes is dependent upon destroying the glory of
the________________.
a. Ithikasa b. Sastras c. Scriptures d. Puranas
3. In place of the unjust principle of ______________ hierarchy, we
must establish the principles of equality, liberty and fraternity.
a. Nomination b. Election
c. Hereditary d. None of these
4. Ambedkar wanted the untouchables to undergo both
______________ and ___________ education.
a. Technical b. Liberal c. Liberal and Technical
d. Non-technical
5. The best policy for theupliftment of untouchables was the policy
of ______________.
a. Self-help b. Eradication c. Government
d. Change of Mind
GLOSSARY
Homogeneous : A process involving substances in the same

phase
Supremacy : The state or condition of being superior to all
others in authority, power, or status.
Foundations : An underlying basis or principle.
126
1. Self-respect
2. Scriptures
3. Hereditary
4. Liberal and technical
5. Self-help
MODEL QUESTIONS
1. Critically examine Ambedkar's views on the caste system.
2. Discuss the efforts made by Ambedkar to help remove
untouchability.
SUGGESTED READINGS
1. Moon, Vasant. 1991 Dr. BabasahebAmbedkar. New Delhi:
2. Keer, Dhananjay. 2016 Dr. BabasahebAmbedkar: Life and
Mission. New Delhi: Popular Prakashan,.
4. Jaffrelot, Christophe. 2005. Dr. Ambedkar and untouchability:
Delhi.
127
Unit – 16
SOCIAL PROBLEMS & WOMEN RIGHTS
STRUCTURE
Overview
Learning Objectives
16.1 Introduction
16.2 Ambedkar Views on Women Rights
16.3 Status of Women in Vedic Period
16.4 Status of Women in Later Vedic Period

16.5 Social Reformers
16.6 Ambedkar and Justice to Women
16.7 Constitutional Rights and Women

16.8 Ambedkar for Social Change
Let us sum up
Check your Progress

Glossary
Model Questions
Suggested readings
OVERVIEW
Ambedkar is one of the greatest personalities of 20th century

India. His life was a great saga of suffering, sacrifice and struggle. His
birth as an untouchable gave him a bitter taste of caste tyranny,
oppression and unbearable agony. He was a fighter for the dignity of
man and deprived people. His life was a struggle of a champion of
human rights. So obviously he was a great thinker of woman and their
rights. Being a pioneer of social justice, he always worked for the woman
emancipation. To secure and fulfill his dreams he thought everybody
should be equal irrespective of caste, creed, gender and religion. For
that reason he started work for the upliftment of woman and their rights.
In this context, this unit intends and tries to narrate the rights and
upliftment of woman in the view of Ambedkar.
128
LEARNING OBJECTIVES
 Understand the views of Ambedkar on women’s rights.
 Learn the status of women in Vedic and later Vedic period.
 Explain the role of Ambedkar for social change.
16.1 INTRODUCTION
Dr.Ambedkar, the great fighter and a deep thinker has made

significant efforts on the path of liberty. He was the first Indian reformer
who roots out the barriers in the way of advancement of Indian society in
general and of women in particular. Above all he was a pioneer of social
justice. To secure all these goals he laid down the foundation of social
justice by incorporating many factors or issues into Indian constitution
through its various articles for the Hindus and other sections of the
society; specially for backward communities and for under privileged
classes. He started his movement in 1920. He raised his voice against
the Hindu social order and social system through his renowned journal
Mook Nayak in 1920 and Bahiskrit Bharat in 1927.
Almost through its all issues he spoke on the gender equality,
women education and exposed the problems related to women and
other depressed class. He was also a strong advocate of family planning
measures for women in Bombay Legislative Assembly. Ambedkar was
an example of inspiration of many classes of society. He spent his whole
life for the betterment of Indian society as well as women and other
under privileged sections. He was also involved to root out the evil
practices like prostitutions. He worked for the welfare of the people for
his whole life. He builds up awareness among poor, illiterate women and
inspired them to fight against the unjust and social practices like child
marriages and devdasi system.
As a result of that finally he added and incorporated many rights
of women in the constitution of India. It is to be noted here that
Ambedkar was not only the father of Indian constitution, he was a
freedom fighter, political leader, philosopher, thinker, economist, editor,
social reformer, revivalist of Buddhism and above all he was the pioneer
of backward classes. He stated women of Indian society should be given
equal opportunity and equal share with their male counterpart.
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16.2 AMBEDKAR VIEWS ON WOMEN RIGHTS
Although later on, Ambedkar supported his views on the ground
that woman’s right to property was accepted by Brihaspati Smriti and
divorce by Parashara Smriti (T.Bharati). To understand the contribution
rendered by Ambedkar to liberate women from the cruel command of
men, we have to trace out the status of women from the Vedic period to
British raj. In the initial stage of human history, the families were
matriarchal. In those days of matriarchal families, it is a well known fact
that women were physically stronger than men. During menstruation,
pregnancy and child birth, she had to depend upon men for food and her
protection which subsequently enslaved her and society took the form of
„Patriarchal‟. In this way the matriarchal families have been changed to
patriarchal families. Still women continued to enjoy authority and respect
in the family. This was continued to Vedic period.
16.3 STATUS OF WOMEN IN VEDIC PERIOD
In the Vedic period, women enjoyed all the necessary rights

which are common for a human being. The women had access to all
branches of learning. In Brahadaranika Upanishad (III, 6-8) we are told
that in the king Janaka’s Court, the maiden scholar Gargi was examined
in her knowledge by Yaghavalkya (Tikoo,P.N.). The women enjoyed
equal position on par with men. Even in a religious ceremony, women
played an important role. No religious ceremony by men was complete
without participation of his wife. For instance, Rama had to get statue of
Sita made to carry on with ceremonies for Ashawmegh Yagna. In that
period, the girls were free to choose their husband in open “Sayambars”.
16.4 STATUS OF WOMEN IN LATER VEDIC PERIOD
The status of women in later Vedic period had been down
grading and enslaving through sexual discrimination. The socio-
economic status of the women was decreasing day by day. Many
orthodox principles were imposed upon them and they had been
deprived of basic human rights and opportunities. They were treated as
slaves. They had no choices or freedom. They had been discriminated
by men and orthodoxy structure of the society; even the minority
suffered at the hands of majority. They were considered as one of the
three ‘W’s - the wine, women and wealth (T.Bharathi). The women were
expected to show their obedience to men. They had no property rights
but they were treated as the property of men.
130
Consequently the women in later Vedic period had thrown in
complete darkness. According to Manu, in his book ‘Manu Smriti’, it is
the very nature of women to corrupt men verse 2(213); woman has no
right to acquire property verse 8 (416); Rules like serving husbands
faithfully even, if he is devoid of any good qualities verse 154 (5); a girl,
a young woman or even an old woman should not do anything
independently, even in her own house, verse 147 (5). A widow should be
long suffering until death, self-restrained and chaste (Abstain re-marring)
verse 158 (5). She should obey her husband while he is alive and not
violate her vow to him when he is dead 151 (5).
The Arthashastra stated that the principle aim of woman is to get
married and bear children. Bhishma and Yudhistira believed that the
woman is the root cause of the evil. Swamy Sankaracharya (9th century
A.D.) of Kerala proclaimed that a woman is a gate to hell and she is
poison in the disguise of nector. Katha Upanishad (2-5) strictly warns
men not to follow women for “they strut about within the periphery of
ignorance. They lead us as blind men lead the blind” (Tikoo, P.N.). The
so called golden Age of Guptas had been the Dark Age for women due
to some evil practices performed by the women. They had been bound
to perform those practices. They advocated early marriages-even the
pre-puberty marriages. Some brahminical rules and dogmas were
imposed upon women.
The system started for keeping unmarried girls/women in
temples “Dev-Dassies” for the service including sexual abuse by the
priest in the name of God. Polygamy, child marriage, illiteracy for women
and discrimination on sex, besides caste, creed became order of the
day. This is not the end, in the medieval period, Muslims invaded India
and introduced strict rules for women to remain in Parda (Veil). It cannot
be completed without mentioning the view of Tulsi Das about women.
In his “Ramchariter Manas” he said, “Nobody can be as vile as a
woman, who for a moment enjoyment, does not understand the pains of
hundreds of births” (Sloka-9). In Sloka 5 he furthered said, “A woman is
impure from her birth”. In Balkanda (Sloka-57-A) Tulsi wrote that a
woman is silly and stupid by nature. In recent past a writer summed up
the plight of women in his song “Aurat Ne Janam Diya Mardonko,
Mardon Ne use Bazar Diya’. (Woman gives birth to man, but man puts
her in prostitution centre.).
131
16.5 SOCIAL REFORMERS
After the era of such suffering, oppression and the outlook of
many thinker regarding women and their rights, it would be quite
inspiring and interesting to mention women position in the society in later
periods. In the reign of British Raj in India, a new hope dawned in the
mind of women for their emancipation. In most of the part, the western
education system attracted and enlightened many Indians to work for the
eradication of all evil practices that had been prevailed in Indian society.
They started work to purify Hindu society from its old age tradition.
In this context, we can make some illustrations such as

according to Swami Vivekananda, “Women will work out their destinies
much better than men can do for them”. Raja Rammohan Roy worked
hard for the abolition of sati system. Jyotiba Phule sacrificed his life for
the education of girls. There were many social workers who had
sacrificed and laid down their lives for the rights of women.
16.6 AMBEDKAR AND JUSTICE TO WOMEN

Dr. B. R. Ambedkar’s approach to women’s right is exclusively
different from other social reformers like Jyotiba Phule, Raja Ram
Mohan Roy, Ishwar Chandra Vidyasagar and Mahatma Gandhi who
tried to reform the Hindu society of certain outdated customs and
practices without questioning the hierarchical social order. But
Ambedkar made his own view for the women rights and that has been
reflected in Indian constitution. His goal was to make a society based on
social justice. To secure this goal, Ambedkar has given equal status to
women on par with men by providing many provisions in the Indian
constitution.
To him, sexual discrimination should be root out from the society
and everybody should get equal opportunity in the society. The
Preamble of Indian constitution guarantees social and economic justice
to women and that is because of Ambedkar contribution.
In the preamble it is mentioned:

i) social, economic and political justice,
ii) freedom of thought, expression, belief, faith and worship,
iii) equality of status and opportunity and
iv) fraternity assuring dignity of the individual and national unity to
all the citizens of India without any discrimination of caste,
creed or sex.
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16.7 CONSTITUTIONAL RIGHTS AND WOMEN
In Indian Constitution, there are few articles exist that help the
women of Indian society to improve their position and to compete with
their male counterparts. For example Article14 – All are equal in the
eyes of law and equally protected by the law. It means equal rights and
opportunities in political, economic and social spheres. Article 15
prohibits discrimination on the ground of sex. Article 15(3) enables
positive discrimination in favour of women. Article 16 mentions there
shall be equality of opportunity for all citizens in matters relating to
employment or appointment to any office without any discrimination on
the basis of religion, caste, creed and sex.
Article 24 prohibits the employment of children below the age of
14 years in factories, mines or in any other hazardous employment.
Article 39 and 39(d) state Equal means of livelihood and equal pay for
equal work. As per article 41 the state shall guarantee within its
economic limits to all the citizens, the right to work, to education and
public assistance in certain cases. Article 42 the state makes provision
for Human conditions of work and maternity relief.
Under article 44, the state provides a uniform Civil Code to all the
citizens throughout the territory of India. Article 46 – The state to
promote with special care, the educational and economic interests of
weaker section of people and to protect them from social injustice and all
forms of exploitation. Article 47 – The state to raise the level of nutrition
and standard of living of its people and the improvement of public health
and so on. Article 51 (A) (C) – Fundamental duties to renounce
practices, derogatory to the dignity of women. Article 243D (3), 243T (3)
& 243R (4) provides for allocation of seats in the Panchayati Raj
System.
16.8 AMBEDKAR FOR SOCIAL CHANGE
It may undoubtedly be mentioned here that B.R. Ambedkar was
a path-maker of all the women irrespective of religion, caste, creed,
gender etc. He brought a new trend for uprising the women through his
thoughts and beliefs. Not only women all the people of India should
thankful to him because of his tremendous and everlasting steps of
developmental works. He also talked about the Muslim women about
wearing veil, their religious traditions and marriages.
Keeping in mind the importance of Ambedkar‟s views towards

Indian society, the then prime minister of India Pandit Jawaharlal Nehru
said, “Dr.Babasaheb Ambedkar was a symbol of revolt against all
133
oppressive features of Hindu society”. In present day context, Ambedkar
and his thoughts on society based on equality are yet to be realized for
reconstructing Indian society and making the life of women better. B.R.
Ambedkar was a fighter for women emancipation. He fought against all
kinds of discrimination against women throughout his whole life. But still
discrimination against women in Indian society is overlooked.
So it is our duty to fulfil the dreams of Ambedkar for a better life

world of women. It may also be mentioned here that the term “Social
Justice” will not be exercized properly if the people of India should not
change their attitudes especially towards women, SCs, STs and other
weaker section of the society. In the era of globalisation many MNCs are
searching for merit for the smooth running of the functions of their
companies. In that context, to prevail social justice in the society, the
companies should work within the constitutional framework and the
concerned state government or central government should make rules,
regulation for the engagement and involvement of people from different
categories so as to ensure social justice. So that society would be based
on equality and equal opportunity.
LET US SUM UP
In this way the dreams of Ambedkar would be fulfilled. It is also to be
narrated here that, at present the Indian women have progressed a lot in
various parts of their life although they are still suffering from various
social evils like dowry, eve teasing, rape etc. It is a fact that in the
glorious development of Indian society, the Indian women have march
forward to the developmental process and somewhere treated equally
with their male counterparts but it is yet to be realized by the people of
India that women should have given the equal rights and opportunity
with men so as to establish a shining India where women can live freely
and equally irrespective of religion, caste, creed, gender etc.
CHECK YOUR PROGRESS
1. Ambedkar raised his voice against the Hindu social order and
social system through his renowned journal ____________ in
1920.
a. Janata b. Mook Nayak c. Bahishkrit Bharat
d. Prabuddha Bharat
2. In the _____________ , women enjoyed all the necessary rights
which are common for a Human being.
a. Vedic Period b. Modern Period
c. Middle ages d. Ancient Period
134
3. _____________________ worked hard for the abolition of sati
system.
a. Raja Ram mohan roy b. Dadabhai Naoraoji
c. Ishwar Chandra Vidhyasagar d. Swami Vivekananda
4. The golden Age of Guptas had been the ________________ due
to some evil practices performed by the women.
a. Golden age b. Dark age for women
c. Enlightened age d. None of these
GLOSSARY
Polygamy : The custom of having more than one wife at the

same time.
Fraternity : A group of people who share the same work or
interests.
Discrimination : Treating one person or group worse than others.
1. Mook Nayak
2. Vedic Period
3. Raja Rammohan Roy
4. Dark Age for women
MODEL QUESTIONS
1. Explain the status of women in Vedic and later Vedic period.
2. Describe the role of Ambedkar for social change.
3. Analyse the women rights in Indian Constitution.
SUGGESTED READINGS
1. Singariya, Dr. M.R., (2014), Dr B R Ambedkar and Women
Empowerment in India, Quest Journals Journal of Research in
Humanities and Social Science.
2. Barnwal, Bijay K., (2014), Dr. B. R.Ambedkar’s - Quest for Gender
Equality It’s Relevance in Contemporary Feminist Discourse,
Online International Interdisciplinary Research Journal.
3. More, Dr. Vijay G., (2011), Dr. B. R. Ambedkar‟s Contribution for
Women’s Rights, Variorum, Multi- Disciplinary e-Research Journal.
4. Dhanvijay, Ms. Vaishali, (2012), DR. Babasaheb Ambedkar’s
efforts for women empowerment and present status of women in
society, Electronic International Interdisciplinary Research Journal
(EIIRJ).
135
Block V
AMBEDKAR PHILOSOPHY
Unit – 17 Philosophical Approach
Unit – 18 Ambedkar and Society
Unit – 19 State and Government
Unit – 20 Ambedkar views on Humanistic attitude
136
UNIT - 17
PHILOSOPHICAL APPROACH
STRUCTURE
Overview
Learning Objectives
17.1 Introduction
17.2 Philosophical Approach
17.3 Attitudes towards God and Men
17.4 Human Action towards Religion

17.5 Opposition to Super Naturalism
Let Us Sum Up
Check Your Progress

Glossary
Model Questions
Suggested readings
OVERVIEW
The philosophical approach towards religion does not mean

either theology or religion. Quoting extensively from the Manusmriti,
Ambedkar showed that social and religious inequality were deep-rooted
in Hinduism. He propounding of an ideal scheme of divine governance
the aim and objective of which is to make the social order in which man
live a moral order. This unit gives an overall idea on Ambedkar’s
Philosophical Approach towards Religion, Men and God.
LEARNING OBJECTIVES
 Understand the Ambedkar’s Philosophical Approach.

 Discuss the Supernaturalism.
 Study the Attitude towards God and Man.
137
17.1 INTRODUCTION
Philosophy of religion is not an appendage to any religion. It is an
evaluation of religious life of a particular community in view of the
existing conditions of man and Ambedkar interpreted the basic tenets of
religions from the dalit viewpoint of the prevailing socio-cultural situation
in India. He saw religion not as a means to spiritual salvation of
individual souls, but as a ‘social doctrine’ for establishing the righteous
relations between man and man. His philosophy of religion does not
mean either theology or religion.
17.2 PHILOSOPHICAL APPROACH

As far as Hinduism is concerned his whole discussion is a
diatribe against its denial of the concepts of individual dignity and justice.
Quoting extensively from the Manusmriti, Ambedkar showed that social
and religious inequality were deep-rooted in Hinduism. Manu did not
stop at a nonrecognition of individual human worth, he advocated a
debasement of it. This, Ambedkar said, was clear from Manu’s
explanation of the origin of various castes and his condemnation of even
the innocent practice of a low-caste child being given high-sounding
names. Hinduism, he said, did not recognize human liberty, since there
could be no liberty without social equality, economic security or access
to knowledge, all of which Hinduism was opposed to.
Hinduism did not even recognize fraternity though it said that the
divine spirit dwelt in all human beings because fraternity could only be
born of fellow-feeling and Hinduism with its unending process of splitting
social life into smaller and smaller community-based fragments and its
emphasis on a secular as well as religious hierarchy, discouraged the
emergence of fellow-feeling. Caste and Hindu religion Caste are an
essential feature if Hindu religion. According to Ambedkar, the Hindu
religion, as contained in the Vedas and the Smritis, is nothing but a
mass of sacrificial, social, political and sanitary rules and regulations, all
mixed up. What is called religion by Hindus is nothing but a multitude of
commands and prohibitions.
17.3 ATTITUDES TOWARDS GOD AND MEN
“Religion broadly as man’s attitude towards the unseen and

whatever consequences he conducts or on his relations to fellow men”
Ambedkar propounding of an ideal scheme of divine governance the aim
and objective of which is to make the social order in which man live a
moral order”. It is evident that although a certain and universal definite
Religion is impossible, it may be said, man’s faith in some sort of ‘divine
138
power’ omnipresent and omniscient, is the basis of Religion and this
divine power instills in man is a feeling of devotion towards the supreme
authority. proper sense of trust or spiritual conviction, religion faith or
intuition. Philosophy is based on any field of knowledge, whereas
religion is based on faith and involves devotion towards the
supernatural, the divine power (NK Singh, 2003)
Philosophy of religion may be asserted that philosophy of religion

is neither philosophy nor is it religion or theology. The philosophy of
religion is something different from them. It involves the language which
is related to religious discussion, religious thinking, which may also be
anti-religion is not a religious experience, nor is it connected with any
faith, worship and ritualism. It is an examination of what religion or
theology stands for like the belief in the existence of God, life beyond the
ceremonies emerged in the long process of social development, divine
authority over moral standards, infallibility of sacred book, immortality of
soul and its transmigration.
The Conversion Event of 1956 spearheaded by Babasaheb Dr.
B. R. Ambedkar, the turn of events and debates that preceded it as well
as the various ways in which scholars have looked at the Neo-Buddhist
movement in India, can be seen as constituting a 'critical event' not only
in the biography of those who identify themselves as Buddhists : the
ideas of Dr. B.R. Ambedkar took religion to mean “The propounding of
an ideal scheme of divine governance the aim and objective of which is
to make the social order in which It is evident that although a certain and
universal definition of it may be said, man’s faith in some sort
omnipresent and omniscient, is the basis of Religion and this divine
power instills in man is a feeling of devotion towards the supreme
authority.
If you take faith in the trust or spiritual conviction, religion faith or
Philosophy is based on any field of religion is based on faith and
involves devotion towards the supernatural, the divine power (NK It may
be asserted that philosophy of religion is neither philosophy nor is it
religion or theology. The philosophy of religion is something different
from them. It involves the language which is related to religious
discussion, religious also be anti-religion. Philosophy of religion is not a
religious experience, nor is it connected with any faith, worship and
ritualism. It is an examination of what religion or theology stands for like
the belief in the existence empirical world, rituals and ceremonies
emerged in the long process of social development, divine authority over
139
moral standards, infallibility of sacred book, immortality of soul and its
transmigration.
Philosophy of religion is not an appendage to religion. It is an
evaluation of religious life of a particular community in view of the
existing conditions of man and Research Article This is an open access
article distributed under the Creative Commons Attribution License,
which permits unrestricted use, distribution, and reproduction in any
medium, provided the original work is properly cited. International
Journal of Philosophy of religion, in fact, involves a ‘critical reason’ with
regard to the presuppositions, ideals and practices, rituals and
behaviour-patterns of the existing religions. While evaluating them, it
sees human interest at large.
The main subject of philosophy of religion is an examination of

the relevance of a particular religions’ social and moral norms.
Ambedkar’s views on philosophy of religion Philosophy of religion are
not a religious experience, nor is connected with any faith, worship and
ritualism it has no link with dogmatism, authoritarianism, scholasticism or
with any kind of revelation and divine power. It is not embedded in
reverence towards the great religion of the world like Hinduism, Islam
Christianity, Jainism, Buddhism, Sikhism, Judaism. It has its own
method to look at this religion which may be infallible to most of the
protagonist of religious faith.
The main object of the philosophy of religion is to examine the
relevance of particular religion social and moral norms, and thus, to save
mankind from dogmatic beliefs and harmful practices. Dr. Ambedkar
took the word philosophy “in its two folded sense that is“It means
teachings as he did when people spoke of the philosophy of Socrates or
the philosophy of Plato”, and in other sense” it is meant critical reason
used in passing judgements upon things and events” and he also says
that study of philosophy of religion involves the determination of three
dimensions, first is religion to mean theology, both of which deal the
highest metaphysical abstractions and divine reservation (BR Ambedkar,
1987). It is the philosophy of religion is to know the ideal scheme for
which religion stands and justifies it is to adopt the criteria for judging the
value of the ideal scheme for which religion stands and justifies it. To
adopt the criteria for judging the value of the ideal scheme of divine
governance for which a given religion stands. Philosophy of religion is to
study the Revolutions which religion has undergone.
140
According to Ambedkar, the philosophy of religion involves the
determination of three dimensions, the first being religion to mean
theology, both of which deal with the highest metaphysical abstractions
and divine revelations. The second dimension of the philosophy of
religion is to know the ideal scheme for which a religion stands and
justifies it. The third dimension of the philosophy of religion is to adopt
the criterion for judging the value of the ideal scheme of divine
governance. From time to time, a religion must be put on its trial. “By
what criterion shall it be judged?” (BR Ambedkar 1967). The criterion, for
him, was some sort of revolution which took place in the field of science,
philosophy of religion.
In fact, a revolution could change the authority and contents of a
relation. The revolutions of scientific nature during the Middle Ages
diminished the divinity of religion and the authority of church. There was
a time when religion had covered almost the entire field of knowledge
such as Biology, Psychology, Geology and Medicine. Religion claimed
infallibility over whatever it taught. But bit by bit, the vast empire of
religion was destroyed because of religious revolution that had taken
place in the history of some religions. For examples, the Copernicas
Revolution freed Astronomy from the domination of religions and the
Darwinian Revolution freed Biology and Geology from the trammels of
religion.
Religion necessary in Hindu society, the role of religion has
pervaded all aspects of man’s life it is essential for man. To Dr
Ambedkar religion was a necessity in life and he did not agree with
those especially the Marxist thinkers who rejected it. Then there arises a
question of does Dr Ambedkar subscribe to the view that religion is
reactionary and there is no necessity of it in human life? Not at all as he
said some people think that religion is not essential to society. I do not
hold this view. I considered the foundation of religion to be essential to
the life and practice of society.
17.4 HUMAN ACTION TOWARDS RELIGION
Dr Ambedkar did not agree with Karl Marx and other Marxist
thinkers that religion had no importance in human life. He observed man
cannot live by bread alone. He has a mind which needs food for thought.
Religion instils hope in man and drives him to activity. It is a different
matter that he criticized and rejected Hinduism as a religion but religion
had a role to play in human life which can hardly be over looked by
mankind. Dr Ambedkar was well convinced that religion not only
141
develops a good character, but also moulded the structural aspects of
human society.
Why did Dr Ambedkar consider religion to be a necessary part of
human life? Because religion is primarily a valuing attitude,
universalizing the will and the emotions, rather than the ideas of man.
Ambedkar did not agree with those who believe that religion arose in
magic. Ambedkar emphasized on the necessity of religion has a social
base, in the absence of social life there is no need of any religion, and
religion has to play social life.A religion is social in the sense that is
primarily concerned with society, and not with the individual (Meena B
2009).
Ambedkar’s interpretation of Hindu philosophy of religion In Ambedkar’s
interpretation, Hindu philosophy served neither social utility nor justice
for the individual. But he began his critique of Hinduism saying that the
Hindu was not prepared to face inquiry. ‘He either argues that religion is
no importance or he takes shelter behind the view fostered by the study
of comparative religionthat all religions are good.’ Ambedkar said, both
these views were mistaken and untenable. Firstly, religion was a social
force. Those who denied the importance of religion failed to realise how
great was the potency and sanction that lay behind a religious ideal, as
compared with a purely secular ideal. A religious ideal had a hold on
mankind which transcended considerations of earthly gain. This could
not be said of a purely secular ideal.
Therefore, to ignore religion was to ignore a live wire. Secondly, to argue
that all religions were good was, according to Ambedkar, a false notion.
Everything depended upon what social ideal a given religion held out as
a divine scheme of governance.
17.5 OPPOSITION TO SUPER NATURALISM

Dr. B.R. Ambedkar saw religion not as a means to spiritual
salvation of individual ‘social doctrine’ for establishing the righteous
relations between man and man. His philosophy of religion does not
mean either theology or religion. The Conversion Event of 1956
spearheaded by Babasaheb Dr. B. R. Ambedkar, the turn of preceded it
as well as the various ways in which scholars have looked at the Neo
movement in India, can be seen as constituting a 'critical event' not only
in the biography of the Indian Nation but also in the biographies of those
who identify themselves as Buddhists in India today. “man’s faith in a
power beyond God”. The basic and decisive nature feature of religion
believes in the Supernatural.
142
LET US SUM UP
Religion in the sense of spiritual principles, truly universal,
applicable to all races, to all countries, to all times, is not to be found in
them; and if it is, it does not form the governing part of a Hindu’s life.
What the Hindus call religion is really Law, or at best legalized class-
ethics. The first evil of such a code of ordinances, misrepresented to the
people as religion, is that it tends to deprive moral life of freedom and
spontaneity, and to reduce it to a more or less anxious and servile
conformity to externally imposed rules.
CHECK YOUR PROGRESS

1. According to Ambedkar, the philosophy of religion involves the
determination of _______ dimensions.
a. One b. Two c. Three d. Four

2. __________for establishing the righteous relations between man
and man.
a. Social Doctrine b. Political Doctrine

c. Economic Doctrine d. None of these
3. The philosophical approach towards religion does not mean
either___________ or ___________
a. Law and Morality b. Liberty and Equality
c.Theology or Religion d. None of these
GLOSSARY
Theology : Divinity
Supernaturalism : Magic
Darwinism : Theory of Biological Evolution

Secular : Freedom to follow any religion of their own.
1. Three
2. Social Doctrine
3. Theology or Religion
MODEL QUESTION
1. Discuss the Philosophical Approach of Ambedkar.
2. Explain Ambedkar`s views of Human Actions towards God.
3. Write about Ambedkar opposition to Supernaturalism.
143
SUGGESTED READINGS
1. Ambedkar, B.R., 1987 “Buddha or Karl Marx”, Babasaheb
2. Dewey, John. 1916 Democracy and Education: An introduction to
the Philosophy of Education. New York.
3. Ambedkar, B.R., 1979 “Annihilation of Caste”, Babasaheb
144
UNIT - 18
AMBEDKAR AND SOCIETY
STRUCTURE
Overview
Learning Objectives
18.1 Introduction
18.2 Political Career
18.3 Round Table Conference
18.4 Poona Pact
Let us sum up
Check your progress
Glossary
Model Questions
Suggested readings
OVERVIEW
The political career of Dr. Ambedkar played a vital role in Indian

political history. He participated in the round table conference and
insisted to provide separate electorate for the depressed class and same
was agreed by the British Government. They passed Communal Award
to implement the separate electorate. But same was withdrawn due to
Gandhi’s fast unto till the death. Later, the Poona Pact agreement was
entered between Gandhi and Ambedkar which provide reserved seats
for the depressed class. This unit deals about the political career of
Ambedkar, Poona Pact and Round Table Conference.
LEARNING OBJECTIVES
 Understand Ambedkar’s Role in Round table Conferences

 Discuss the Political Career of Ambedkar
 Study about the Poona Pact.
145
18.1 INTRODUCTION
Dr. B.R. Ambedkar contribution towards the politics in India plays
an important role in the upliftment of depressed class and weaker
section in the society. He argued about the untouchables in the Round
Table Conference and explained that the Depressed class people are
not treated in the same footing of others in India. This unit explains
about the role of Ambedkar in the upliftment of weaker section in the
society.
18.2 POLITICAL CAREER
In 1936, Babasaheb Ambedkar founded the Independent Labour

Party, which contested the 1937 Bombay election to the Central
Legislative Assembly for the 13 reserved and 4 general seats, securing
11 and 3 seats respectively. He served on the Defence Advisory
Committee and the Viceroy's Executive Council as minister for Labour
during this period.This is also the period when Babasaheb wrote
extensively on the condition of Dalits and the caste system in Hindu
society. During this period, Babasaheb renamed his party as the
Scheduled Castes Federation which later evolved into the Republican
Party of India. He was initially elected to the Constituent Assembly from
Bengal but his seat went to Pakistan following the Partition of India.
He was subsequently elected from the Bombay Presidency in
place of a senior jurist Jaykar, ahead of Shri GV Mavalankar.India
became an independent nation on 15 August, 1947 and Babasaheb
Ambedkar was appointed as the Union Law Minister and Chairman of
the Constitution Drafting Committee, which was given the responsibility
to write India's new Constitution.Babasaheb Ambedkar’s text provided
constitutional guarantees and protections for a wide range of civil
liberties for individual citizens, including freedom of religion, the abolition
of untouchability and the outlawing of all forms of discrimination.
Granville Austin described the Indian Constitution as 'first and foremost a
social document'. He argued for equality and also won wide support for
introducing a system of reservations of jobs for members of scheduled
castes and scheduled tribes in the civil services, schools and colleges.
This was aimed at providing a voice to people who had suffered grave
injustices through centuries.
The Constituent Assembly formally approved the draft
Constitution on 26 November 1949 and Babasaheb’s greatest work, the
Indian Constitution, became our way of life on 26 January 1950.Struggle
was a part of Babasaheb’s life as he had to work hard for everything he
achieved.
146
While he is remembered for his relentless crusade for a new
social order, the Indian nation shall always remain indebted to him for
giving us a Constitution that defines our core values as a nation.He was
the man who made us a nation of equals.
18.3 ROUND TABLE CONFERENCE
The main purpose of the round table conference was the step
towards the solution of the Indian Problem. First, the delegates agreed
that India’s 43,000,000 untouchables should have political equality with
other castes in the India’s New Constitution, second, the province of
Burma with 13,000,000 inhabitants was to be separated from India.
Third, the conference began drafting of a federal constitution for India.
18.4 POONA PACT
The British Prime Minister Ramsay Macdonald announced

communal award which gave separate electorate for the depressed
class in the central and provincial legislatures. Dr. B.R. Ambedkar
argued that the award had given Depressed Classes a double vote: they
could use one vote for the separate electorate and another for the
general electorate. Ambedkar stated that the second vote was a political
weapon beyond reckoning for the protection of Depressed Classes’
interests. So, this award was welcomed by Dr. B.R.Ambedkar and other
Depressed class leaders.
But M.K. Gandhi refused accept the award and announced a fast
unto death till the time separate electorates were removed from the
Award. Initially, Dr. B.R. Ambedkar was fazed by Gandhi’s fast. But later,
he came around and agreed to negotiate. At the end, Gandhi and
Ambedkar came to an agreement called as Poona Pact, 1932 which
discarded the separate electorate. The pact paved a way for the joint
electorate with reserved seats. It reserved 148 seats for the Depressed
classes in general electorate.
Finally, Gandhi broke his fast on 26th September, 1932. The pact
influenced the Government of India Act, 1935 which provided separate
electorates for Muslims, Sikhs and others, but not to the depressed
classes. Hence, the leaders of depressed class and Dr. B.R. Ambedkar
were not happy with poona pact, even though the numbers of seats
reserved was double than the communal award.
147
LET US SUMUP
In Ambedkar’s Political Career, he struggled to get special
treatment for the depressed class and weaker section in the society. He
went to England to participate in the Round Table Conference and he
raised Depressed Class issue in the conference. He mentioned the
problems faced by the depressed class. Later, the British Government
agreed for Separate electorate. But same was not implemented due to
agreement entered between Gandhi and Ambedkar.
CHECK YOUR PROGRESS
1. Ambedkar was appointed __________ Minister.

a. Labour b. Education c. Law d. Home
2. Ambedkar founded independent labour Party in ________.
a. 1935 b. 1936 c. 1947 d. 1956

3. Poona Pact agreement entered between _________.
a. Ambedkar and Gandhi b. Ambedkar and Nehru
c. Ambedkar and Patel d. Ambedkar and Rajaji

GLOSSARY
Communal Award : Separate Electorate for Depressed Class.
Poona Pact : An Agreement entered between Gandhi and

Ambedkar to reserve seats for depressed class.
Federalism : Many states joining and representing as single
unit with division of power.
1. Law
2. 1936
3. Ambedkar and Gandhi
MODEL QUESTIONS
1. Discuss the Political Career of Ambedkar.

2. Explain the Role of Ambedkar in Round Table Conferences.
3. Write about the Poona Pact Agreement.
148
SUGGESTED READINGS
1. Austin Granville , 1999 The Indian Constitution: Cornerstone of A
Nation (Classic Reissue), Oxford University Press,
2. ShibanikinkarChaube , 2002Constituent Assembly of India:
Springboard of Revolution, Manohar Publishers and Distributors,
3. Udit Bhatia , 2017 The Indian Constituent Assembly, Taylor &
Francis,
4. AnjooBalhara Sharma, 2019, Voices in the Wilderness: Critiquing
Indian Constituent Assembly Debates, Bloomsbury India,
149
UNIT - 19
STATE AND GOVERNMENT
STRUCTURE
Overview
Learning Objectives
19.1 Introduction
19.2 Drafting Constitution
19.3 Social Democracy
19.4 Separation of Power
19.5 Human Rights
19.6 Reservation
Let Us Sum Up
Check Your Progress
Glossary
Model Questions
Suggested readings
OVERVIEW
Dr. B.R. Ambedkar participated in the constitutional debates and
represented on many issues for depressed class and weaker section.
He believed that the principle of equality and fraternity helps to remove
the inequalities in the society. These principles were incorporated in the
Indian Constitution. He also insisted to adopt the federal system in India
and it should be combination of British and American system. He
contributed for the drafting of constitution through various principles like
social democracy and separation of powers.
LEARNING OBJECTIVES
 Understand Ambedkar’s contribution for the Indian Constitution

 Discuss the Ambedkar role on Reservation
 Study about the safeguards to protect the reservation
150
19.1 INTRODUCTION
The basic principle of Dr. Ambedkar is liberty, equality and
fraternity. He conceived these ideas from the great historical
philosophers and pragmatists like Buddha, Kabir and Mahatma Jotirao
Phule whom he considered as his Guru and Teacher. These principles
were incorporated in the constitution. This unit deals about the role of
Ambedkar in drafting of Indian Constitution.
19.2 DRAFTING CONSTITUTION
The British Government issued a white paper in 1933 outlining
their proposals for the constitutional reforms in India and later it was
incorporated in Government of India Act, 1935. At Swaraj Party
conference which was held on 03rd May 1934, the white paper proposal
was rejected and for first time they demanded for convening the
constituent assembly to draft a constitution for India.The Constituent
Assembly met for the first time on 09th December, 1946 and moved
objective resolution on 13th December, 1946, debated on at length and
finally adopted by the Assembly on 22nd January, 1947. The various
committees were constituted like Rules Committee, Steering Committee,
States Committee, Drafting Committee, Advisory Committee, Union
Powers Committee, Union Subjects Committee, Union Constitution
Committee, Provincial Constitution Committee, Order of Business
Committee, Ad hoc Committee on Supreme Court, Citizenship Clause
and National Flag, Fundamental Rights Sub Committee of the Advisory
Committee and Minorities Sub-Committee of the Advisory Committee.
The Role of Dr. B R Ambedkar is inevitable in the drafting of the
constitution.
Appointment of the Drafting Committee: The Order of the Business
Committee recommended to constitute the committee to scrutinise the
draft of the constitution. Accordingly, on 29th August, 1947, Mr.
Satynarayan Sinha moved a Resolution to appoint a 7-member
Committee viz., Shri Alladi Krishnaswamy Ayyar, Shri N. Gopalaswami
Ayyangar, Dr. B.R. Ambedkar, Shri K M Munshi, Saiyid Mohd. Saadulla,
Sri B.L. Mitter and Shri D.P. Khaitan to scrutinise the draft constitution.
Later, on the resignation of Sri B.L. Mitter and the death of Shri D.P.
Khaitan, Shri Madhav Rao and T.T. Krishnamachari were appointed to
the committee respectively. Subsequently, Dr. B.R.Ambedkar was
appointed as Chairman of the Drafting Committee.
The Role of Dr. B.R. Ambedkar: Dr. B.R. Ambedkar is regarded as the
Father of Indian Constitution. He was included in the constituent
assembly due to his formidable reputation as constitutional expert and a
151
barrister and also his activism and advocacy for the Scheduled Castes.
As a member he focussed to protect the interests of the class of people
he represented. But his role changed once he appointed as chairman of
Drafting Committee, the primary duty shifted to ensure the wellbeing of
the people of India at large by drafting a constitution. The concerns of
various sections of the people in India had to be addressed and
safeguard the protection of their rights should be secured. A strong
foundation for the governance and administration of the country as a
whole had to be laid. As the Chairman of the Drafting Committee, he
played the pivotal role in the functioning of the committee, even though
he had men of eminence as his colleagues.At the completion of the task
of finalising the constitution, he was showered with tributes. Finally, the
drafting Committee submitted draft constitution contains 395 articles and
8 schedules.
19.3 SOCIAL DEMOCRACY
According to Dr. B.R. Ambedkar, social democracy means an

away of life which recognises liberty, equality and fraternity as principles
of life. The formal framework of the democracy does not have any value
without social democracy. He further claimed that the social and
Economic democracy are the tissues and fiber of political democracy.
He strongly believed that the democratic form of government is a
democratic form of society. He further visualized the problem of
untouchability and casteism was against the principles of equality and
social justice, would become the greatest enemy of democracy and the
unity of the nation. To preserve the social democracy, we should remove
the contradictions in the society and it can be achieved through the
concept fraternity and equality in all spheres of life.
19.4 SEPARATION OF POWERS

In constituent assembly, Dr. B.R. Ambedkar, very clearly told that
we have to choose between the British system and the American
system, and said that the American system gives more security and the
British system more responsibility, yet we had decided here to choose
more responsibility.
He further stated, it was at my instance that it was sought to incorporate

in the Directive Principles an item relating to the separation of the
executive and the judiciary.
Separation of Executive from the Legislature: The separation of the

executive from the legislature, it is true that such a separation does exist
in the Constitution of the United States; the criticisms of that particular
152
provision of the Constitution of the United States, many Americans
themselves were quite dissatisfied with the rigid separation embodied in
the American Constitution between the executive and the legislature.
One of the proposals which has been made by many students of

the American Constitution is to obviate and to do away with the
separation between the executive and the judiciary completely so as to
bring the position in America on the same level with the position as it
exists, for instance, in the U. K. there is no differentiation or separation
between the executive and the legislature. It is advocated that a
provision ought to be made in the Constitution of the United States
whereby the members of the Executive shall be entitled to sit in the
House of Representatives or the Senate, if not for all the purposes of the
legislature such as taking part in the voting, at least to sit there and to
answer questions and to take part in the legal proceedings of debate
and discussion of any particular measure that may be before the House.
In view of that, it will be realised that the Americans themselves

have begun to feel a great deal of doubt with regard to the advantage of
a complete separation between the Executive and the legislature. There
is not the slightest doubt in my mind and in the minds of many students
of political science, that the work of Parliament is so complicated, so
vast that unless and until the Members of the Legislature receive direct
guidance and initiative from the members of the Executive, sitting in
Parliament, it would be very difficult for Members of Parliament to carry
on the work of the Legislature.
The functioning of the members of the Executive along with

Members of Parliament in a debate on legislative measures has
undoubtedly this advantage, that the Members of the Legislature can
receive the necessary guidance on complicated matters and I personally
therefore, do not think that there is any very great loss that is likely to
occur if we do not adopt the American method of separating the
Executive from the Legislature.
Separating the Executive from the Judiciary: The question of
separating the Executive from the Judiciary, as Dr. B.R. Ambedkar said,
there is no difference of opinion and that proposition, in his judgment,
does not depend at all on the question whether we have a presidential
form of government or a Parliamentary form of government, because
even under the Parliamentary form of Government the separation of the
judiciary from the Executive is an accepted proposition, to which we
ourselves are committed.
153
19.5 HUMAN RIGHTS
The concept of the Human Right is derived from the Natural
rights based on natural laws. Its origin found in the teaching of Greeks
and Roman thinkers. Cicero, a Roman political thinker laid the
foundation for the natural rights. In 1215 first written document called
Magna Carta made between King John and barons which guaranteed
few rights to man in the history of Human Rights. The Petition of Rights
and Bill of rights were other 2 important documents which gave some
human rights to the people of England.Later in the year of 1945, the
United Nations came with Universal Declaration of Human Rights to
uphold the human rights for the people. Based upon these instruments
the fundamental rights have been incorporated in our Indian Constitution
which are considered as human rights.
The basic principle of Dr. Ambedkar is liberty, equality and fraternity. He
conceived these ideas from the great historical philosophers and
pragmatists like Buddha, Kabir and Mahatma Jotirao Phule whom he
considered as his Guru and Teacher.Many people portrait Dr. B.R.
Ambedkar as Dalit Leader though his ultimate goal as per objective of
the first conference on depressed class held in 1927 were to achieve the
manhood or universal humanity and brotherhood. The principles of
human right embodied in the works of Dr. B.R. Ambedkar through the
fundamental rights, social economic rights in the form of Directive
Principles of State Policy and special safeguards to the weaker sections
of the society.
19.6 RESERVATION
The Hindu society has been divided into four varnas. In the caste
hierarchy the Brahmins at the top, followed by kshatriyas, vaisyas and at
the bottom are the shudras. Finally, the untouchables who falls outside
of this caste system. The untouchables are called as avarnas. The caste
hierarchy has been created based upon the occupation.This caste
system created inequality in the society.Dr. B.R. Ambedkar believed that
the social democracy would be the solution to bring the equality in the
society. He raised the issue of depressed class in the round table
conference and insisted the Britain to provide dual electorate for the
depressed class. It was accepted by the Britain and communal award.
Hestated that the award had given Depressed Classes a double vote:
they could use one vote for the separate electorate and another for the
general electorate. Ambedkar stated that the second vote was a political
weapon beyond reckoning for the protection of Depressed Classes’
interests.
154
But later, Dr. B.R. Ambedkar was forced to accept the Poona
Pact agreement which reserved seats for the depressed class instead of
separate electorate.He believed that the special protection would uplift
the depressed class in the society. Finally, the reservation for the
Depressed class in the electorates has been incorporated in the
Government of India Act, 1935. In the Constituent Assembly the
reservation for the scheduled caste and scheduled tribes in the
electorates granted for 10 years. But Dr. B.R. Ambedkar insisted for the
larger time, because the scheduled caste is not treated on the same
footings of the other minorities.But it was not accepted in the constituent
Assembly. He remarked in the words of Edmund Burke “Large Empires
and small minds go ill together”. Accordingly, under Articles 330 and 332
reservations to Lok Sabha and legislative Assemblies were given to the
Scheduled Caste and Scheduled Tribes for 10 years. But it was
extended upto 80 years i.e., till 2030 through various constitutional
amendments.
Protective Discrimination: Article 14 constitutes the genus while the
species are found in Article 15. Likewise, Article 16 guarantees equality
of opportunity for all citizens in matters relating to employment under the
state by prohibiting discrimination on the grounds of only religion, race,
caste, sex, descent, place of birth, residence or any of them.
The word backward was inserted in Article 16 of the constitution after

much deliberations in the constituent Assembly. Dr. B.R. Ambedkar in
his speech before the constituent Assembly gave the object and purpose
of inserting original draft Article 10 (3) now Article 16 (4) and also gave
elaborate reasons for inserting the word ‘backward’ in the said article. To
quote Dr. B.R. Ambedkar in his words:
“If honourable Members understanding this position that we have to

safeguard two things, viz., the principle of equality of opportunity and at
the same satisfy the demand of communities which have not had so far
representation in the State, then, I am sure they will agree unless you
use some such qualifying phrase ‘backward’ the exception made in
favour of reservation will ultimately eat up the rule altogether. Nothing of
the rule will remain. That I think, if I may say so, is the justification why
the Draft Committee undertook on its own shoulders the responsibility of
introducing the word ‘backward’.”
To achieve the above objectives, the Government have enacted social

welfare legislations and geared up social reformative measures for
uplifting the social and economic development of the disadvantaged of
the disadvantaged section of people.
155
LET US SUM UP
Ambedkar rendered yeoman service in framing the constitution of
India. He has put his view on social democracy. He was firm in giving
separation of powers to the three organs of government. Heinsisted his
views in giving various rights to the humans. For the development of
depressed classes he was in favour of giving reservation to these people
in all walks of life.
CHECK YOUR PROGRESS
1. The Constituent Assembly met for the first time on___________.
a. 6th December, 1946 b. 5th December, 1946
c. 9th December, 1946 d. 4th December, 1946
2. Dr. B.R. Ambedkar was appointed as ____________of the Drafting
Committee.
a. Chairman b. Deputy Chairman c. Member
d. Whip
3. Original Constitution contains ______ articles and _____ schedules.
a. 394 articles and 7 Schedules b. 395 articles and 7 Schedules
c. 404 articles and 9 Schedules d. 390 articles and 6 Schedules
GLOSSARY
Democracy : Government by the people
Secular : Not connected with religious or spiritual matter.
Sovereignty : Supreme political power
1. 09th December, 1946
2. Chairman
3. 395 Articles and 8 Schedules
MODEL QUESTIONS
1. Discuss the Role of Ambedkar in Drafting of Constitution.
2. Explain about the Reservation.
3. Write about the Protective Discrimination.
SUGGESTED READINGS
1. Dewey, John. 1958 Democracy and Education: An introduction to
the Philosophy of Education. New York: Mc Millan, New Delhi.
2. Ambedkar, B.R., 1979 “Annihilation of Caste”, Babasaheb
Ambedkar: Writings and Speeches,. Education Department,
Mission. New Delhi: Popular Prakashan, New Delhi.
156
UNIT - 20
AMBEDKAR VIEWS ON HUMANISTIC ATTITUDE
STRUCTURE
Overview
Learning Objectives
20.1 Introduction
20.2 Humanistic Attitude - Democracy
Let Us Sum Up
Check Your Progress

Glossary
Model Questions
Suggested readings
OVERVIEW
Dr. Ambedkar’s views for building Democratic India Dr.

Ambedkar propagated the Social Democracy in India to remove the
disabilities of Depressed and Suppressed Classes of India, in order to
create a new social order based on humanity. Dr. Ambedkar’s concept
of Social Democracy is based on the principle of humanism. The Hindu
Chaturvarnya system is based on inhuman principles. Dr. Ambedkar
strongly opposed Chaturvarnya system in order to establish society
based on humanism. For him Democracy is a way to establish human
conditions for Depressed and Suppressed Classes. For, in India, Bhakti
or what may be called the path of devotion or hero-worship, plays a part
in its politics unequalled in magnitude by the part it plays in the politics of
any other country in the world. Bhakti in religion may be a road to the
salvation of the soul. But in politics, Bhakti or hero-worship is a sure road
to degradation and eventual dictatorship.”
LEARNING OBJECTIVES

 Understand Humanistic Attitude and Democracy
 Know the real test for democracy of bringing social changes in
human face.
 Learn the main things inherent in parliamentary government.
157
20.1 INTRODUCTION
Dr. Ambedkar’s contribution to the Democracy in India is of
immense importance. Since it gave a new dimension of Social and
Economic Democracy to the Political Democracy. “A democratic system
can endure only when citizens as a whole hold fast to Constitutional
methods for achieving their social and economic objectives. Now that
Constitutional methods are open and available, they must abandon the
bloody or coercive methods of revolution, of civil disobedience, of non-
cooperation. For achieving social and economic objectives, these
methods have no place in the country.
20.2 HUMANISTIC ATTITUDE - DEMOCRACY
The concept of democracy is another important dimension of
Ambedkar’s humanism. Democracy in one important sense means
power of the people. However, in modem sense, democracy is regarded
as a form of government in which the people rule themselves directly or
indirectly through their representatives. Aristotle considered democracy
as a perverted form of government. However, modem interpretation of
democracy is unlike Aristotelian. We do not, however, delve into the
nature of democracy, rather what we intend to say here is that
democracy is a form of government in which everyone has share. It
represents collectivism in the sense where the governing body is a
comparatively large fraction of the entire nation. It is a form of
government in which the ruling power of the state is largely vested in the
members of the community as a whole.
According to Ambedkar, a mere coverup of democracy would not

achieve the purpose of real democracy. A real democracy would be one
which will address the welfare of the whole people. Bagehot defines
democracy as 'government of discussion'. Lincoln defines democracy as
'the government of the people, by the people and for the people.'
According to Ambedkar, democracy means, "A form and method of
government whereby revolutionary changes in the economic and social
life of the people are brought about without bloodshed." For Ambedkar,
restoration of economic and social rights are keys of humanism. If
democracy can enable those who are running it to bring about
fundamental changes in the social and economic life of the people and
the people accept those changes without restoring the bloodshed, then it
would be a true democracy. Thus, it is the real test for democracy of
bringing social changes in human face. In this regard, Ambedkar
advocates the proposal of one man one vote and one value not only in
political life of India but also in social and economic life.
158
True humanism would bereflected and restored when political
democracy is to be accompanied by social democracy. In this regard,
Ambedkar says that "we must make our political democracy a social
democracy as well; political democracy cannot last unless there lies at
the base of its social democracy." Ambedkar felt it well that political
democracy cannot ensure social justice. There is no question of doubt
that the government of India ensures political democracy. This does not
make sense to claim that the people of India are being enjoyed social
democracy.
Even today, the status of a particular class of people is based on

birth and not on the capabilities and calibre of the people. The very vitals
of the Indian social life had been eaten by the religious dogmas and
society, based on graded inequality. It is a common perception,
Ambedkar said, that certain names became associated with certain
notions and sentiments which determine a person's attitude towards
men and things. For example, the names Brahmin, Kshatriya, Vaishya
and Shudra are names which are associated with a definite and fixed
notion in the mind of every Hindu. So long the notion of birth on the
basis caste is prevailing, so long these names continue, it would hard to
come by social justice in India even though there remains political justice
in India.
But the problem is that political justice would be ineffective so

long there is no social justice. This is the problem of Indian democracy.
According to Ambedkar, there are three main things inherent in
parliamentary government.
First, parliamentary government means negation of hereditary
rule. Here no person can claim to be hereditary rules and whoever wants
to rule must be elected by the people from time to time.
Secondly, any law, any measure, applicable to the public life of
the people must be based on the advice of the people chosen by the
people. The government of the country is carried out by the elected
representatives of the people.
Thirdly, parliamentary system of government means that at a
stated period those who want to advise the head of the state must have
the confidence of the people in themselves renewed. Besides these,
Ambedkar also advocates two principal pillars of parliamentary system
of government. These are: (a) there must be an opposition and (b) free
and fair elections. The society must be based on the principle of liberty,
equality and fraternity in order to ensure social endosmosis.
159
According to Ambedkar, fraternity, the genesis of humanism, is
another name of democracy. Because for Ambedkar the caste system of
Hindu society stands as a bar in establishing social harmony in terms of
fraternity. It is true to say that the kind of humanism that Ambedkar has
sought through social reformation and by annihilating the caste system
of Hinduism has not been well supported by the leaders of Indian
National Congress.
According to Ambedkar, in the name of democracy, there should
be no tyranny of the majority over minority. The minority, the
downtrodden, the weaker section of the people must always feel safe
even though the majority is carrying in the government. There should be
adequate scope for motions of censure or the adjournment motions of
the minority to redress their grievances. Following Laski, Ambedkar thus
insists on moral order as a requirement of democracy. He goes on to
say that if there is no moral order, democracy will go to pieces. It
requires a public conscience which becomes agitated at every wrong no
matter who is the sufferer and it means that everybody whether he
suffers that particular wrong or not is prepared to join the aggrieved to
secure justice.
According to Ambedkar, a political democracy without an
economic and social democracy is an invitation to trouble and danger.
Social democracy has a paramount relevance to make political
democracy a great success. Indeed, social democracy alone can assure
to the masses the right to liberty, equality and fraternity, the trio-
concepts, i.e. the pillars of just society. Democracy, in this sense, is not
only a mere form of government but also a way of life through which
social justice can be established. At least on that account, perhaps
Ambedkar shares with Gandhi's principle of Sarvodaya.
With a deep faith in the parliamentary tradition, Ambedkar then
fully agrees with the view that there should be three necessary functions
of government. These are: (a) to make laws, (b) to execute them and (c)
to punish those who commit breach of law. Moreover, he strongly
believes that only by dividing the powers of government each
department can function with the utmost care and effectiveness. The
main function of the legislative body is essential to make laws for the
development and reformation of the existing social and economic order.
It has to create better laws and institutions for the people. Regarding the
function of the judiciary, Ambedkar says, "rights are real only if they are
accompanied by remedies, it is no use giving rights if the aggrieved
160
person has no legal remedy to which he can resort when the rights are
invaded'.
Ambedkar has a strong faith in the separation of the government
power and of the allocation of functions to various departments. He
regards rights as natural and inherent in the individual. He holds that
society can do nothing without some organised power. He, therefore,
stresses the need of constitutional morality and some conventions for
the practical success of a constitution. He wishes a good moral
government to protect the right of the people in all their legitimate
functions. In fact, he fought for these rights in his life and rebelled
against communal absolutism.
However, Ambedkar does not rule out the possible loopholes of
parliamentary democracy. In fact, as the founder of Indian constitution,
Ambedkar would definitely be ashamed of had he been the observer of
the function of the present Indian parliamentary democracy. However,
he did not miss the point of mentioning the possible failure of
parliamentary democracy. It may perhaps be the case that at times
parliamentary democracy may fail to realise the positive outcome of
social and economic democracy. This has vitiated the institution of
parliamentary democracy. Thus, for Ambedkar, a parliamentary
democracy can be maintained under guarantees of freedom of speech
and criticism together with political and economic initiative for the
individual. Democracy as an emblem of fraternity is not only a form of
government but also a way of life through which social justice can be
established. Social justice demands that society should promote the
welfare of all and not merely the greatest happiness of the greatest
number.
LET US SUM UP
Ambedkar propagated the social democracy in India to remove
the disabilities of depressed and suppressed class of India in order to
create a new social order based on humanity. Ambedkar says that we
must make our political democracy a social democracy as well, political
democracy cannot last unless there lies at the base of its social
democracy. Social democracy has a paramount relevance to make
political democracy a great success. Ambedkar shares with Gandhi`s
principle of sarvodeya.With a deep faith in parliamentary tradition.
Ambedkar then fully agrees with the view that there should be three
necessary functions of government and they are legislature, executive
and judiciary.
161
CHECK YOUR PROGRESS
1. One man One vote and One value not only in political life of India
but also in social and _______life.
a. Social b. Political c. Economic d. Moral

2. Democracy in one important sense means________.
a. Power of the leader b. Power of the People
c. Power of the party d. Power of the rich people.

3. Dr. Ambedkar propagated ________Democracy.
a. Social b. Political c. Economic d. None of these
GLOSSARY
Democracy : Government by the people
Sovereignty : Supreme political power
Fraternity : Brotherliness
1. Economic
2. Power of the people

3. Social
MODEL QUESTIONS
1. Discuss Ambedkar`s views on Humanistic Attitude and

Democracy.
2. Why did Ambedkar recommend to have three branches of
government?
SUGGESTED READINGS
1. Parkash, Prem., 2002, Ambedkar Politics and Scheduled Caste,
Ashish publishing House, New Delhi,
2. Keer, Dhananjay., 2003 Dr. Ambedkar Life and Mission, Popular
prakashan, Mumbai, reprinted:, p.166.
3. Kshirsagar, Ramachandra Kamaji., 1992 Political Thought of Dr.
Babasaheb Ambedkar, Intellectual Publishing House, New Delhi,
162
TAMILNADU OPEN UNIVERSITY
School Of Politics and Public Administration
Short Term Programme on Dr. B.R. Ambedkar Thoughts (STAT-11)
MODEL QUESTION PAPER
Duration: 3 hrs Maximum Mark: 50
PART – A (50X1 = 50)
Answer all the Question. All questions contain equal marks.
1. Ambedkar was born in the year____________
a.1891 b. 1901 c. 1881 d. 1892
2. Ambedkar obtained his M.A degree in__________________
a. Columbia University b. Harvard University
c. London School of Economics d. Oxford University
3. Ambedkar Converted to Buddhism in the year___________
a.1956 b. 1946 c. 1936 d. 1950
4. Ambedkar passed his matriculation examination in the
year_______
a. 1907 b. 1905 c. 1908 d. 1910
5. Ambedkar dedicated his book, “Who were the shudras” to ________
a. Ranade b. Jyotiba phule c. Gandhi d. Buddha.
6. Ambedkar established People`s Education Society in Bombay in
the year _____________
a. 1936 b. 1926 c. 1946 d. 1949
7. Ambedkar was attracted to the liberal philosophy of ___________
a. John Dewey b. Bertrand Russell
c. Edmund Burke d. M.G.Ranade
8. Bahishkrit hitakarini sabha was established in the year______
a. 1924 b. 1923 c. 1922 d. 1921
9. Ambedkar organised the Mahad satyagraha in the year_______
a. 1925 b. 1926 c. 1927 d. 1928
10. Kalaram temple entry was conducted in the year___________
a. 1925 b. 1926 c. 1927 d. 1930
11. The concept ‘development of state hood’ was associated with
___________.
a. Kautilya b. Manu c. Remabai d. Jinnah
12. Right to equality is related to Article ____________.
a. 14 b. 17 c. 21 d. 32
13. Poona pact was signed between Gandhi and Ambedkar in the
year_________
a. 1931 b. 1930 c. 1932 d. 1934
14. Ambedkar founded the Independent Labour party in the
year_______
a. 1936 b. 1946 c. 1935 d. 1937
163
15. Communal award was given by ___________the British Prime
Minister
a. Clement Atlee b. Boris Johnson
c. Ramsay Macdonald d. Margarat Tharcher
16. The drafting committee took _____ to complete its work.
a. 2 years,11months and 18 days b. 3 years, 14 days
c. 4 years,11months and 18 days d. 5 years, 6 Months
17. Poona pact was signed between Ambedkar and Gandhi on
________
a. 20, september1932 b. 24, September 1932
c. 26, September 1932 d. 24, September 1931
18. According to Article ______ of the constitution the constitutional
remedy is the very soul and heart of the constitution.
a. 32 b. 17 c. 14 d. 2
19. _______ is considered as the mirror of social justice
a. Preamble b. Fundamental rights
c. Directive principles of state policy d. Fundamental rights
20. Equal social opportunities shall be available to everyone is
_________ justice
a. social b. political c. economic d. legal
21. The Author of the book “An inquiring in to nature and causes of
wealth of Nation” is_________
a. Adam Smith b. Alfred Marshall
c. Ruskin d. Robbins
22. The history of economic thoughts begin with salutations to Greek
writings of _______
a. Cicero b. Thomas Aquinas
c. Aristotle and Plato d. Augustine
23. The Indian ancient economic thoughts has its origin in the
________
a. Vedic age b. Middle age
c. Golden age of Gupta d. Modern age
24. Economic study on “National Dividend for India “was written
by_______.
a. Ambedkar b. Amartya Sen
c. Adam Smith d. Alfred Marshall
25. The study of economics untainted by these texts and receiving its
inspiration from the largely western tradition for analytic study
began in the middle of the _______th century.
a. 15 b. 16 c. 17 d. 19
26. The two guiding principles of truth and non-violence is associated
with ___________ thoughts.
a. Gandhian b. Marxiam c. Communist d. Socialist
27. In _______ Economics, there is no place for class struggle or
violence
a. Socialist b. Communist c. Marxian d. Gandhian
164
28. Ambedkar was the Member of the viceroy`s executive council
from__________
a. 1942-1946 b. 1940-1944 c. 1941-1947 d. 1950-1956
29. Central water ways, irrigation, Navigation and commission was
set up on________
a. March 30,1944 b. April 5,1945
c. September 2,1952 d. August 14,1947
30. Parliament enacted the inter-state water disputes act in
_________
a. 1952 b. 1955 c. 1954 d. 1956
31. The text prepared by ambedkar provided constitutional guarantees
and protections for a wide range of ________ for individual
citizens.
a. Economic Liberties b. Political Liberties
c. Civil Liberties d. Social Liberties
32. Ambedkar was appointed as the nation’s first Law Minister and
was posthumously awarded the _______________ in 1990-91.
a. Padmashri b. Padma Bhushan
c. Bharat Ratna d. Padma Vibushan
33. Ambedkar’s concept of _____________ stands for the liberty,
equality and fraternity of all human beings.
a. Social Justice b. Political Justice
c. Economic Justice d. None of these
34. Art. 38 were incorporated to remove the ___________ inequality.
a. Political b. Economic c. Social d. None of these
35. ________________ in the presence of caste relations would be
against the principles of socialism.
a. Economic Development b. Rural Development
c. Urban Development d. Social Development
36. Ambedkar while commenting on class structure stated that the
recognition of the class structure of society a ‘_______________’.
a. Democratic and Realistic b. Undemocratic and Unrealistic
c. Social Democratic d. Political Democratic
37. Abolition of castes is dependent upon destroying the glory of
the________________.
a. Ithikasa b. Sastras c. Scriptures d. Puranas
38. In place of the unjust principle of ______________ hierarchy, we
must establish the principles of equality, liberty and fraternity.
a. Nomination b. Election
c. Hereditary d. None of these
39. Ambedkar raised his voice against the Hindu social order and
social system through his renowned journal ____________ in
1920.
a. Janata b. Mook Nayak
c. Bahishkrit Bharat d. Prabuddha Bharat
165
40. The golden Age of Guptas had been the ________________ due
to some evil practices performed by the women.
a. Golden age b. Dark Age for women
c. Enlightened age d. None of these
41. __________for establishing the righteous relations between man
and man.
a. Social Doctrine b. Political Doctrine
c. Economic Doctrine d. None of these
42. The philosophical approach towards religion does not mean
either___________ or ___________
a. Law and Morality b. Liberty and Equality
c. Theology or Religion d. None of these
43. Ambedkar founded independent labour Party in ________.
a. 1935 b. 1936 c. 1947 d. 1956
44. Poona Pact agreement entered between _________.
a. Ambedkar and Gandhi b. Ambedkar and Nehru
c. Ambedkar And Patel d. Ambedkar And Rajaji
45. The Constituent Assembly met for the first time on___________.
a. 6th December, 1946 b. 5th December, 1946
th
c. 9 December, 1946 d. 4th December, 1946
46. Dr. B.R. Ambedkar was appointed as ____________of the Drafting
Committee.
a. Chairman b. Deputy Chairman c. Member d. Whip
47. One man One vote and One value not only in political life of India
but also in social and _______life.
a. Social b. Political c. Economic d. Moral
48. Democracy in one important sense means________.
a. Power of the leader b. Power of the People
c. Power of the party d. Power of the rich people.
49. Dr. Ambedkar propagated ________Democracy.
a. Social b. Political c. Economic d. None of these
50. Original Constitution contains ______ articles and _____
schedules.
a. 394 articles and 7 Schedules
b. 395 articles and 7 Schedules
c. 404 articles and 9 Schedules
d. 390 articles and 6 Schedules
166
167

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Short Term Course

Dr. B. R. AMBEDKAR THOUGHTS

SCHOOL OF POLITICS AND PUBLIC ADMINISTRATION

TAMIL NADU OPENUNIVERSITY

Name of the Course Code STAT – 11 Dr. B. R. Ambedkar Thoughts

Curriculum Design Dr. R. Arumugam, Assistant Professor,

Course Writer Dr. N. Gowthaman

Content Editor Dr. N. Gowthaman

Course Coordinator Dr. R. Arumugam

Translator Dr. N. Muthukumar

March 2022 (First Edition)

ISBN No: 978-93-95914-70-3

© Tamil Nadu Open University, 2022

Further information on the Tamil Nadu Open University Academic Programmes

Printed by: R.K, 11 Virudhungar District Co-Operative Printing press LTD

Block I Dr. B. R Ambedkar life and education

Block III Dr. Ambedkar Economic Thought 79

Unit 19 State and Government 150 – 156

My Dear Beloved Learners!

With warm regards,

Unit – 1 Early life and Education

Unit – 2 Influence of Ambedkar - I

Unit – 3 Influence of Ambedkar - II

Unit – 4 Ambedkar as Social Reformer

1.4 Education of Ambedkar in India

Answers to check your Progress

After learning this unit, the students will be able to

 Explain the Ambedkar’s Education.

Though Ambedkar experienced numerous struggles from cradle

Ambedkar’s family came from Konkan region, this place is

1.4 EDUCATION OF AMBEDKAR IN INDIA

Sayajirao Gaekwad was a man of words; he stood according to

As stated, earlier Maharaja, decided to send Bhim to America,

Though Ambedkar refused to join the freedom movement during

From America, Ambedkar travelled to London which was on

In October 1916, Ambedkar enrolled himself at the Gray’s Inn to

a.1891 b. 1901 c. 1881 d. 1892

a. Columbia University b. Harvard University

a.1956 b. 1946 c. 1936 d. 1950

2. Discuss Ambedkar primary education in India.

2.4 Jyotiba Phule

Check Your Progress

Though Ambedkar did not have personal acquaintances with few

After studying this unit, the Students will be able to

Ambedkar grandfather Maloji came of a good Mahr family, he

Ramji Sakpal read to his children Ramayana and Mahabharatha.

From Gail Omvedt, a sociologist, who died in the month of

Ambedkar believed in Buddha’s philosophy that a man himself is

2.4 JYOTIBA PHULE

In 1848, he attended the wedding of one his friends from an

2.5 MAHADEV GOVIND RANADE

In this unit, we have seen the influence of Ramji Sakpal,

CHECK YOUR PROGRESS

a. Two b. Three c. Four d. One

3. Ambedkar was the India`s _______law minister.

a. Ranade b. Jyotiba phule c. Gandhi d. Buddha.

Karma : Determining man`s position in Present life

Spiritual : Relating to religions belief.

2. Why did Dr. B.R. Ambedkar embrace Buddhism?

3.4 John Dewey

Answers to check your Progress

After studying this unit, you will be able to

The overview of Ambedkar’s position on the social, political and