Ambedkar-Philosophy of Hinduism

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AMBEDKAR'S PHILOSOPHY OF HINDUISM AND CONTEMPORARY CRITIQUES PROF. M. M. NINAN [Citation 14] 1933, Dr. Ambedkar is bitter. He has every reason to feel so.... [Yet] I do not believe the caste system, even as distinguished from varnashrama [the scheme of duties traditionally linked to the caste system], to be an “odious and vicious dogma.” It has its limitations and defects, but there is nothing sinful about it, as there is about Untouchability; and if [Untouchability] is a by-product of the system, it is only in the same sense that an ugly growth is of a body, or weeds of a crop.17 [Citation 16] 1932: If eradication of castes means the abolition of varna I do not approve of it. But I am with you if your aim is to end the innumerable caste distinctions. Citation17] 1935: Caste Has To Go. Varnashrama of the shastras [the Hindu sacred scriptures] is today nonexistent in practice. The present caste system is the very antithesis of varnashrama. The sooner public opinion abolishes it the better. ...Prohibition there is [in varnashrama] of change of one’s hereditary occupation for purposes of gain. The existing practice is therefore doubly wrong in that it has set up cruel restrictions about interdining and intermarriage and tolerates anarchy about choice of occupation.... The most effective, quickest and most unobtrusive way to destroy caste is for reformers to begin the practice with themselves and, where necessary, take the consequences of social boycott. The change will be gradual and imperceptible.20 [Citation 19] 1936: Dr. Ambedkar... has quoted chapter and verse in proof of his... indictment.... No Hindu who prizes his faith above life itself can afford to underrate the importance of this indictment.... [Yet there are] flaws in [it].... Caste has nothing to do with religion. It is a custom whose origin I do not know.... varna [has] nothing to do with castes. The law of varna teaches us that we have each one of us to earn our bread by following the ancestral calling.... The essence of Hinduism is contained [however] in its enunciation of the one and only God as Truth and its bold acceptance of ahimsa as the law of the human family. 1940s 163
AMBEDKAR'S PHILOSOPHY OF HINDUISM AND CONTEMPORARY CRITIQUES PROF. M. M. NINAN 1c. Gandhi met Goparaju Ramachandra Rao (aka Gora) (November 15, 1902 – 1975) an Indian atheist. [Citation 21] 1949, Gora: This thorn-bush [caste] is in our path. It is useless to argue about who put it there, why, and when; the whole thing is against the interest of the people and we must simply remove it. Gandhi’s view of caste now moved closer to the one which Gora shared with Ambedkar. In 1945 he wrote a substantial preface to a new edition of a little book of his from the 1920s, Varnavyavastha, which had extolled his ideal varna system and which someone else now wished to republish. The new preface, entitled “Key to My Writings,” said that all Hindus should regard themselves as members of the same, service-performing varna:* [Citation 23] 1945: Where are the four varnas of the Gita today?... There prevails only one varna today, that is, of “Shudras,” or, you may call it, “Ati-Shudras.” ...If I can bring round the Hindu society to my view, all our internal quarrels [i.e among Hindus] will come to an end.... A man should consider himself not the owner of his property but its trustee... for the service of society. He will accept only that much for himself as he has earned with his [physical] labor. If that happens, no one will be poor and no one rich. In such a system, all religions will naturally be held equal. Therefore all quarrels arising [today] out of religion, caste and economic differences will be ended. This is the swaraj [self-rule] of my dreams. I yearn for that. I want to live for the attainment of it. I am devoting every breath of my life to that effort. The reader is therefore requested to discard anything in this book which may appear to him incompatible with my views given above.27 [Citation 25] 1946: You should become like Ambedkar. You should work for the removal of Untouchability and caste. Untouchability must go at any cost. A visitor from the USA described Gandhi’s view now as follows: [Citation 27] 1946, Untouchability is to be completely eradicated. Then, why do you not make anti- Untouchability work part of a wider crusade against the caste system itself? If you dig out the root, the branches will wither by themselves. [Citation 29] 1947: Indian society may never reach the goal [equal wages for all] but it is the duty of every Indian to set his sail towards that goal and no other if India is to be a happy land.37 164
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sentiment. AMBEDKAR'S PHILOSOPHY OF
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ight and good. AMBEDKAR'S PHILOSOPH
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Historical criticism AMBEDKAR'S PHI
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Prof. Madathilparampil Mammen Ninan
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Apostle Paul Architect and Builder
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