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Ambedkar's Notion of Social Justice -A Different Perspective

Article in International Journal of Scientific and Engineering Research · December 2011

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 International Journal of Scientific & Engineering Research, Volume 2, Issue 12, December-2011 1
ISSN 2229-5518

Ambedkar’s Notion of Social Justice – A Different

Perspective
A.RANJITHKUMAR

Abstract: State has a fundamental role to play to construct a just society. India has been implementing social justice programmes through its
reservation policy which is in reality a problematic one from its very inception. Since ancient time, the Hindu social system based on caste has
proclaimed a social order which was the main cause of injustice in Indian society. All human beings are equal by birth but few people constructed caste
system based on occupations which contributed to the evil practice of untouchability. Certain sections of society whom we call dalits were denied access
to the natural resources and denied right to livelihood, this practice excluded them from the mainstream political participation which further added to
vulnerability. Later, their Ambedkar, the great social reformer had addressed these issues in a different way during the independence movement period
and thereafter Ambedkar's leadership provided a fresh path for over all development of scheduled castes and his whole life was a constant struggle
against injustice in society. He addressed the problem of untouchability and came out with concrete proposals for the removal of untouchability and the
upliftment of the marginalized and the excluded. Ambedkar’s contribution is now in a critical juncture to create the just and casteless society. He believed
that the root of untouchability lies in the caste system and caste in the hands of the orthodox has been a powerful weapon for persecuting the reformers
and for killing all reforms. He felt that no socio-political reform movement could be successful without the annihilation of caste. He wanted justice for
untouchables as well as the weaker sections of the society by making provision in this regard in the Constitution itself. Ambedkar’s just society is based
on three fundamental principles viz., Liberty, Equality and Fraternity. But the present scenario shows us a gloomy picture of Ambedkar’s idea of dealing
with the weaker sections in the society. The ideas enshrined in our Constitution are not addressing the issue properly even after the 64 years of
independence. The present paper would address the question that why did Ambedkar unlike Hindu religion? This study would discuses on Ambedkar’s
perspective of Hindu social system and his notion of social justice.

Key Words: Caste System, Conservation, Discrimination, Hindu Social System, Inequality, injustice, Social Democracy and Social Justice

——————————  ——————————

1 Introduction

he analysis of Ambedkar s social and political

T philosophy is very tough job even though the
researcher would like to make an attempt of his notion of
He brought dignity to the lives of the so-called
untouchables what other social and religious reformers
tried and failed to bring for centuries. He was one of the
social justice as a different perspective. Most of us only most educated persons of all politicians of his time with
knew that Dr.B.R.Ambedkar was an architect of Indian multiple degrees from India and Abroad and wrote several
Constitution and he also a great teacher, educationist, books and articles to put forth his theories for the problems
lawyer, economist, anthropologist, sociologist, author, facing India at that time. He also proved that intellect is not
orator, politician, trade union leader, preacher and above the property of any particular caste or class but given an
all social revolutionary. In India so many social reformers opportunity the most despised on the earth can also
emerged to fight against injustice in favour of dalit surpass any other castes or classes.
communities, however a few leader successfully
communicated they own ideas to societies towards the His two well known works Who Were the Shudras? (1947)
welfare of depressed society. Particularly, Ambedkar and The Untouchables (1948), has for the first time analyzed
worked for the Dalit rights, women rights, backward castes, in detail the Shudras and untouchables which created a
minorities and working class people and struggled all his stir in. Ambedkar advocated human dignity, liberty,
life for the minimum dignity of all human beings quality, and fraternity through the legal provision. Jatava
irrespective of caste or class. observed that Ambedkar is the prevailing ethical and
political drawbacks sprang from a total misconception of
the meaning of human relationship, and the problem of
rights human relations was the key to his entire thought
 This paper has presented in National Conference on Dr.B.R.Ambedkar and and action. It was in this conviction and with an optimistic
Social Justice in Modern India: Policies, Institutions and Experiences held faith in human goodness, love and truth, which he entered
at Mangalore University, India, 28th & 29 th October 2010.
upon his sacred mission. The aim of his mission was to
 A.Ranjithkumar is currently pursuing Ph.D Research Scholar in Dept. of
Politics & International Studies, Pondicherry University, India, arouse in men and women the passion for right relations.
Pondicherry - 605 014, Phone : +91 93608 15899 Email : His purpose was practical rather than speculative and his
[email protected] philosophy of life was essentially a development and
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International Journal of Scientific & Engineering Research, Volume 2, Issue 12, December-2011 2
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evolution under certain conditions and events prevailed in 2. The freedom of choice in which man realize his
Indian society (Lal 1998: 45). individual dignity

2 Idea of Social Justice 3. The realization of the higher life by transcending the
lower plane of human existence
The social justice twigs of justice which derivatives from
concept of ethical morality. The issues of social justice is 4. The revolt against suppression and enslavement of
affected various developmental policy as well as whole humanity
development of social welfare programme. Kelson
observed social justice is that what does it really mean to 5. The entire change of traditional pattern of society for
say that a social order is just? It means that this order providing physical facilities for all
regulated the behavior of man in a way satisfactory to all
men so that all mean find their happiness in it. Social justice 6. The emancipation of ignored humanity and the
is social happiness. It is happiness guaranteed by a just revitalization of overlooked reality.
social order. Just social system seeks to remove social
disability by birth resulting in social and economic The Hindu religion creates caste system based on
inequality. Social justice means equal social opportunities occubation. Justice Venugopal says that the based on social
shall be available to everyone to develop their personalities system assigned a hierarchical position to each caste giving
which is associated with equality and social rights. rise to conflict and disharmony. The caste system with its
According to Ambedkar, his Justice is based on moral differential treatment stood for negation of social justice
values and self respective. Justice situates through social, (Venugopal 2005: 16). Gopal Guru Quotes that Ambedkar s
political and economic justices which regulated by the view of Hindu religion is that Hindu law is that law of the
Indian constitution. established order and was made by the touchables. The
untouchables had nothing to do except to obey it and
3 Ambedkar’s Perspective of Hindu Social System respect it. The untouchables have not rights against the
touchables. For them there is no equal right, not justice
Ambedkar was against the concept of Hindu social system which is due to them and nothing is allowed to them.
and did not like Hindu religion. Ambedkar believed that Nothing is due to them except what the touchable are
conversion of religion to give social justice in the name prepared to grant. The untouchables must not insist on
Buddha religion and he observed that Buddhism is the best rights. They should pray from mercy and favour and rest
way to be adopted to promote peaceful social livelihood. To content with what is offered (Guru 2002: 41). This is
quote Ambedkar by discarding my ancient religion which rightly pointed out that Hindu law is against the equal
stood for inequality and oppression today I am reborn, I right among all communities. The touchable communities
have no faith in the philosophy of incarnation; and it is create untouchable community and were treated as slaves.
wrong and mischievous to say that Buddha was an
incarnation of Vishnu. I am no more a devotee of any Ambedkar says that caste is an artificial chopping off of the
Hindu god or goddess. I will not perform Shrardha. I will population into fixed and definite units each one prevented
strictly follow the eighty-fold path of Buddha. Buddhism is from fusing into another group though the custom of
a true religion and I will lead a life guided by the three endogamy (Larbeer 2003:50). He quotes Caste is the
principles of knowledge, right path and compassion monster that crosses your path, you cannot have political
(Larbeer 2003: 82) and also he quoted that the world owes reform, and you cannot have economic reform, unless you
much to rebels who would dare to argue in the face of the kill this monster (Kazeha1988: 7). He believed that the root
polite and insist that he is not infallible. I do not care for the of untouchability is the caste system, the roots of the caste
credit, which every progressive society must give to its system is religion attached to Varnashram, the root of
rebels. I shall be satisfied if I make the Hindus realize that Varnashram is the Brahminical religion, and the root of
they are the sick men of India and that their sickness is Brahminical religion is authorization of power (Lal 1998:
causing danger to the health and happiness of other 66). Ambedkar said that the major discriminatory of
Indians (ibid: 83). Ambedkar took decision for features of casteism are;
conservation to Buddha because of given factors are:
1. Hierarchy
1. The rational consciousness of assessing things for a
better life of human beings 2. Lack of social efficiency

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International Journal of Scientific & Engineering Research, Volume 2, Issue 12, December-2011 3
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3. Social immobility of Hindu, religion acceptable to all Hindus and recognized

by all Hindu, 2. Priesthood among Hindu should be
4. Responsible for disruptive tendencies abolished. 3. No ceremony should be allowing to be
performed by a priest who does not hold a legally valid
5. Excommunication same, 4. Priests should be servants of the state and should
be subject to disciplinary action and 5. The number of
6. Endogamy and priests should be legally limited according the
requirements of the state (Lal 1998: 66 & Sing 1997: 81).
7. Anti social sprit.
4 Ambedkar’s Nation of Social Justice
According to Ambedkar, caste is religion and religion is
anything but an institution. It may be institutionalized by it Injustice is everywhere not only western countries and
is not the same as the institution in which it is embedded. India also. At present one of the contemporary issues is that
Religion is an influence or force suffused through the life of injustice and caste discrimination. Ambedkar did a
each individual molding his character determining his movement amongst marginalized communities. His
actions and reaction, his likes and dislikes. These likes and concept of justice generated from the French Revolution of
dislikes, action and reactions are not institution, which can 1789. Ambedkar s perspective of social justice is based on
be lopped off. They are forces and influences, which can be social democracy which consists of three concept of justice
dealt with by controlling them or counteraction them. If namely liberty, equality and fraternity. Ambedkar
social forces are to be prevented from contaminating addressed in constituent assembly that the third thing we
politics and perverting it to the aggrandizement of the few must do is not to be content with mere political democracy.
and the degradation of the many them it follows that it will We must make out political democracy a social democracy
contain mechanism, which will bottle the prejudices and as well. Political democracy cannot last unless there lies at
nullity and injustice, which the social forces are likely to the base of tit social democracy. What does social
cause if they were let loose (Vijayan 2006: 18). democracy mean? It means a way of life, which recognizes
liberty, equality and fraternity as the principles of life.
The castes were enclosed unites and it is their conspiracy
with clear conscience that compels the ex-communicated These principles of liberty, equality and fraternity are not to
the make is merciless and it is in obedience to its force that be treated as separated items in a trinity. They form a union
some unfortunate groups find themselves closed out, with of trinity in the sense that to divorce one from the other is
the result that new groups by a mechanical law are to defeat the very purpose of democracy Larbeer 2003:
constantly being converted into castes in a wildering 64). These principles are fundamental rocks of Just Society
multiplicity. The research feels that the existing Hindu Order and were origin from France revolution. Raphael
social system was against the just social order. Ambedkar admits justice and liberty are the two basic ideas of all
argued that the Brahmins were dominated Hindu society political thought. Every society needs some sort of concept
who was said that the fundamental principles of concerning that structure. Justice is the basic concept of
Brahminism are social values it is what holds a society together (Raphael
1986: 68). His concept of liberty is a fundamentalism among
1. Graded inequality between the different classes political and philosophy thought. According to Ambedkar,
liberty has divided into two categories namely Civil Liberty
2. Complete disarmament the Shudras and the and Political Liberty. Ambedkar s notions of civil liberty
untouchables deals with three basic opinions are; Liberty of movement,
Liberty of speech and Liberty of action. Civil liberties are
3. Complete prohibitions of education of the Shudras and
often formally guaranteed in Indian constitution but
the untouchables
ignored in practice which came from Bill of Rights. Civil
right is often used to refer to one or more of these liberties
4. Ban on the Shudras and the untouchables occupying
or indirectly to the obligation of government to protect
places of power and authority
dalits from violations of one or more of their civil liberties.

5. Complete subjugation and suppression of women

Hindu Temples continue to be spaces for oppressing and
resistance and remain a major source of caste clashes in
He suggested that the following changes in the Hindu
southern district of Tamil Nadu. Dalit are at the receiving
outlook: 1. there should be one and only on standard work
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International Journal of Scientific & Engineering Research, Volume 2, Issue 12, December-2011 4
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and in issues like enter to temples and rights to participate Social and economic democracies are the tissues and the
in festivals and they face stiff opposition and attack from fiber political democracy. The social and economic problem
caste Hindus (The Hindu, June 14, 2009). It highlights that of our society seeks to envisage. Whole-heartedly supports
dalit communities do not have accessing civil rights and the system of fundamental rights of man in the constitution
they are not allowed inside temples. Dalit have little access of free India. According to B.R.Ambedkar, combine
to temples, kids made to sit separately in schools (The individualism and socialism through the introduction of
Times of India, July 28). The National Commission for state socialisms, by means of the law of the constitution.
Scheduled Castes in Chandigarh received 3-4 complaints Liberty retains the modified capitalist system of social
daily. The Prime Minister Manmohan Singh said that economic, while if gives greater concessions to the poor, the
disturbed at reports of continuing atrocities against fallen and the weak, under a parliamentary form of
Scheduled Castes and Scheduled Tribes The Hindu, government (Jatava 1997: 209). Ambedkar's concept of State
September 8, 2009) which statements highly admits that Socialism is based on following point;
SCs does not access civil rights. National Crime Record
Bureau 2007 reported that there is an increase of 10.9% in 1. State ownership of agricultural and key industries to
crime against Scheduled Castes as 27070 cases reported in meet the demands of the poorer strata of society,
2006 have increased to 30031 cases in 2007 under various
crimes. 2. Maintenance of productive resources by the state and

The political liberty consists in of the rights of the 3. A just distribution of the common produce among the
individual to share in the framing of law and in the making different people without any distinction of castes or
and unmaking of governments. He believed that liberty is creed (Jadhav 1991: 986).
accompanied with social and economic equality and there
must be knowledge (education) made available to all. These Ambedkar believed that all man have value capacities,
liberties are restricted by old Hindu social system but these which can be measured easily by their coreligionists.
are the part of the human liberty to crate just social order. Everyone has some value contribution in the civic order, in
(Massey 2005:160). What does fraternity mean? Ambedkar which he lives. Therefore, everyone must have an equal
gives answer is that Fraternity means a sense of common voice or share in the determination of the law of his land.
brotherhood of all Indian, all Indians being one people. It is He demands that the protection of law, equally and
the principle which gives unity and solidarity to social life ethically, status be accorded to every member, without any
(Jatava 2006:96). regard to group morally status. State should allow
participating in all democratic institution and be given their
He believed that democracy offers every individual achieve legal rights. Ambedkar believed that the rights are equal
social equality, economic and political justice guaranteed in and common to all humans. He says that we are
the preamble of the constitution. Liberty, equality and demanding equal rights which are the common possession
fraternity should be the only alternative to abolition caste of the entire humanity but due to inhibitions created by the
society (Rajasekhriah & Jayaraj 1991: 370). He argued that shastras we have been denied these human rights Larbeer
liberty cannot be divorced from equality; equality cannot 2003: 69). He further says that rights are protected not by
be divorced from fraternity. With equality, liberty would law but the social and moral conscience of society. If social
produce would kill individual initiative. Without fraternity, conscience is such that it is prepared to recognize the rights,
liberty and equality could not become a natural course of which law chooses to enact, rights will be safe and secure.
things. It would require a constable to enforce them. We But if the fundamental rights are opposed by the
must begin by acknowledging the fact that there is community, no law, no parliament, no judiciary can
completes absence of two things in Indian society. One of guarantee them in the real sense of the word (Larbeer
these is equality (Larbeer 2003: 64). Political democracy 2003: 73). The equality before law is in the main foundation
gives equal rights for everyone which assures legal social equality. The political equality lies in that the poor
provision to all. Ambedkar believed One Man One Value masses become educated and can make themselves so
which means the basic need of each person are well conscious of their rights that the governing classes cannot
satisfied with freedom and dignify. Uttar Pradesh Chief usurp their productive labour values. The economic
Minister Mayawati said that on the threshold of social equality emphasizes the quality of opportunity. It is a
democracy and social harmony, solidarity and cohesiveness legitimate demand of the present generation, worth and
are the trump cards of success of a society and the works. Ambedkar suggested that the state control through
country ( The Hindu, September 8, 2009). the law of constitution is work consideration; it can provide

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International Journal of Scientific & Engineering Research, Volume 2, Issue 12, December-2011 5
ISSN 2229-5518

everyone with full equality of opportunity as one part of A.M. Rajasekhriah, & Hemalata Jayaraj Political
social justice. The state socialism is a worthy proposition, Philosophy of Dr.B.R.Ambedkar , The Indian Journal of
which envisage the placing of some economic restraints by Political Science, Vol. 52, No. 3, July September.
the state upon the owners of the means of production.
D.D. Raphael, (1986): Moral Philosophy, Oxford University
5 Conclusions Press, New Delhi.

This study concludes that Ambedkar s notion of D.R. Jatava, (1997): Social Philosophy of B.R.Ambedkar,
social justice is based on equal rights and human dignity Rawat Publication, New Delhi.
through legal framework. As the result of his thought,
Indian constitution grantees equal right to all. He was first Gopal Guru Understanding Ambedkar's
person to demand separate electorates and reservation Construction of National Movement , Economic and Political
system in favour of dalit in round table conference hence Weekly, Vol. 33, No. 4, January 24-30, pp. 156-157.
three round table conferences failed. Ambedkar realized
that affirmative action is only way to improvement of dalit Gopal Guru Ambedkar s Idea of Social Justice in
communities which safeguards through legal institutions. Ghanshyam Shah (ed), Dalits and the State, Concept
Ambedkar did not encourage the aspiration of caste system Publishing Company, New Delhi.
within India and Caste system generates inhuman practice
among the communities. Ambedkar believed that Jadhav Narendra Neglected Economic Thought of
economically dalit are very poor which they are lack access Babasaheb Ambedkar , Economic and Political Weekly, Vol.
to political, social and economic power. Ambedkar s 26, No. 15, April. 13, pp. 980-982.
ideas are supported on sustainable development of dalit
through legal and constitutional provisions and also by K.S. Kazeha, B.R.Ambedkar the Architect of the
organizing them for fighting for fundamental rights. These Constitution , in Shymlal & Sazena K.S. ed , Ambedkar and
are banned by upper community in India and crime National Building, Rawat Publication, Jaipur.
increased against. The execution body will be strengthening
by the state through social democracy. Moreover, his socio- P. Mohan Larbeer (2003): Ambedkar on Religion: A
economic and political notion has accepted by everyone to Liberative Perspective, ISPCK. Delhi.
address contemporary socio-political issues. Ambedkar did
P.P. Vijayan, (2006): Reservation Policy and Judicial
consider dalit representation into mainstream political
Activism, Kalpaz Publication, New Delhi.
arena which generates dalit movement in various Indian
states for freedom and justice. He also believed that law is
Shyam Lal Ambedkar and Social Justice , in
an important powerful weapon to fight against
Shymlal & K.S.Sazena(ed), Ambedkar and National Building,
discrimination. Study observed that Ambedkar s notion of
Rawat Publication, Jaipur.
social justice could not achieve as a proper manner and his
concept of justice will be propagated by institutions
Sing Surendra Dr.B.R.Ambedkar Contribution to
through civil society. Dalit and non-dalit community shall
Social Justice in Mohammad Shabbir ed , B.R.Ambedkar
come forward to understand of his idea. Ambedkar
Study in Law and Society, Rawat Publication, Jaipur.
concerned about over all development of vulnerable section
of the Indian society and demolished exerting castes
The Hindu, June 14, September 8, 2009, August 15, 2007,
discrimination by enacting constitution. Therefore,
Chennai.
Ambedkar s notion of social justice is relevant in
contemporary Indian society to accomplishing just society The Times of India, July 28, Chennai, 2009.
within framework of constitutional and legal methods.

References

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