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Orissa Review * January - 2008

Dr. B.R. Ambedkar, Crusader Against Caste and of Hindu Social Order

Tofan Bemal

The various socio-religious reform movements, that these sere obstacles to national advance. They which took place in during the British rule, were convinced that the new society could were the expression of the rising national politically, culturally, and economically develop consciousness and spread of the liberal ideas of only on the basis of liberal principles such as the the West among the Indian people. These recognition of individual liberty freedom of human movements interestingly tended to have a national personality and social equality.4 scope and programme of reconstruction in the The reform movements represented the social and religious spheres.1 In the social sphere, striving of conscious and progressive sections of there were movement of caste reform or caste the Indian people to democratize social institutions abolition, equal rights for women, a campaign and remodel old religious outlooks to suit the new against child marriage and ban on widow social needs. remarriage, a crusade against social legal inequalities.2 It was the grievances of the Indian Social In the religious sphere, there sprang up reformers that the slow advance of social reform movements which combated religious was due to the insufficient support to it by the superstitions and attacked and British government, which, they asserted, did not hereditary priesthood. These movement in varying actively assist them in the work of storming the degrees, emphasized and fought for the principles citadels of social reaction and injustices in the of individual liberty and social equality and stood country. The rate at which the social reform for nationalism.3 legislation was enacted was too slow and generally undertaken under the pressure of the advanced The new society which was developing in opinion in the country. It is true that in the first India since the advent of the British rule had half of the nineteenth century, the British ruler distinct needs differing from those of the old themselves initiated such progressive legislation society. as the abolition of slavery, Suttee and infanticide. The new intelligentsia, which imbibed the However their attitude suffered a change later on. liberal Western culture, recognized the needs and In fact the age of consent act passed in 1891 was launched movement to reform or revolutionized the only important social reform legislation enacted social institutions religious outlooks and ethical by government during many decades prior to that conception inherited from the past since they felt date. This only strengthened the determination of

19 Orissa Review * January - 2008 the leader of the Indian national movement to governed every caste or sub-caste. A person secure political power so that they could use it to belonging to one caste could not marry a person accelerate the tempo of social and religious reform of other caste. Thus birth restricted the zone of in India.5 The caste system of Hindus, which selection in the matter of matrimony.8 divided the Hindu community into a multitude of Since caste system was hierarchically almost hermetically sealed groups, hierarchically graded, it was based on social and legal graded and based on birth, was one of the inequalities. For example, at the apex of this social principal target of Socio-religious Reform pyramid stood the caste of who had Movement. the monopoly right to officiate as priests with The caste system was "steel flame of exclusive access to all higher religious and secular ". It was ancient than the Veda, which learning and knowledge while, at the base recorded its existence at that time. Originally, the swarmed the mass of Shudra together with the Hindu society seems to have been differentiated untouchable and even unapproachable whom the into three or four castes. Subsequently however, scheme of Hindu society, sanctified by the Hindu as a result of the operation of such factors as racial religion and enforced by the coercive power of admixture, geographical: expansion and growth Hindu state, had assigned the duty of serving all of crafts which brought into existence new other caste and constrained to follow, under the vocations, the original caste (Varnas) broke up threat of severest penalty, such low vocation as into various smaller castes (Jatis).6 those of scavengers, tanners and others.9 While Hinduism made for cultural unity of The uniqueness of caste system did not all Hindus in the past, the caste system socially consist in that it was based on the difference of disintegrated them in to an ever increasing number functions. Its specificness lay in the fact that it made of groups and subgroups. In all vita ! Social birth as the basis of social grouping. It implies not matters such as marriage, vocation and dining only the negation of equality but the Organization each such group or sub groups was an exclusive of inequality exclusively on the basis of inheritance. unit. Difference there will be in an imaginable society, The caste system was undemocratic and difference of functions at all events. It is not in authentarian in the extreme. The castes recognizing their inevitability that caste is peculiar, constituting the series were hierarchically graded, it is in the method it adopts to systematize and each caste being considered inferior to those control them. above it and superior to those below it. The status Since each caste had its own conception of a man born in a particular caste was determined of the norms of conduct which it forced on its by the rank of that caste in the hierarchy. Once members, it became culturally separated from born in that caste, his status was pre-determined other castes which had other conception of ethics. and immutable. Thus birth decided his status, Each caste thus became a separate socio cultural which could not be altered by any talent he might group. 7 show or wealth he might accumulate. Further the caste system was sanctified by Similarly, the caste in which a man was born the sanction of religion. Its very genesis was predetermined what vocation he would pursue. attributed to Brahman. If a member of a caste He had no choice. Thus birth decided the infringed the caste rules, he did not merely commit occupation of a man. The rule of endogamy a crime against the caste but perpetrated sin

20 Orissa Review * January - 2008 against religion. Thus, religion fortified the hold of nationalism. The ruination of the artisans and the the caste over its members in fact, the basic impoverishment of farmers made it economically demand of Hinduism on its followers was that he necessary for them to take to other vocations. should gladly accept the social position in which The spread of democratic ideas such as individual he was born, i.e. his caste since it was divinely liberty kindled urges to revolt against caste ordained and should fulfill meticulously the duties distinctions and inequality among the educated which the caste assigned to him. Indians. Since caste controlled his life including such It was the educated section of the Indian vital personal affairs as marriage, vocation and people who launched attack on caste. It sensed social intercourse. Such as eating with others and the anomaly of the caste in the new India. For since behind the imperatives of the caste stood national freedom and advance, political, social, the sanction of religion, the coercive power of economic, cultural, the caste structure had to be Hindu state as well as the penal authority with reformed, or even eliminated. The social which the caste itself was armed, the individual reformers propagated national progress as the was almost completely shorn of personal liberty. objectives of men. He could not choose his profession he could not The social reformers attacked inequalities marry to whom he desired; he could not eat with and separatism and stood for equality and co- whom ever he likes. And, further, the rank of the operation. They attacked the heredity as the basis caste in which he was born, in the finally graded of distinction, and law of karma as which caste hierarchy determined his social status and supplied the religio-philosophic defence of the position in the eye of law of the state which was undemocratic authoritarian caste institution. They not uniform hut varied awarding to the caste a called on the people to work for the betterment person belongs to. in the real world. In which they lived rather than Hierarchic gradation, social and other strive for salvation after death. The branded the inequalities, endogamy, restrictions on dining and caste system as the powerful obstacles to the the lack of freedom regarding the choice of growth of national unity and solidarity.10 vocation, were the principal feature's of the caste There were different angle from which caste system. was attacked by different social reform groups, The caste system became an obstacle both Raja Ram Mohan Ray the founder of Brahma to the development of the contemporary economy Samaj invoked the authority of Mahanirvana established during the British rule, in India as also , an old religio-sociological work of the to the national unity so vital to win national Hinduism, to support his view that caste should freedom. For the growth of Industries, it was no longer continue. The Brahma Samaj opposed necessary to have of labour supply. The rigid rule the rigid social divisions which caste implied. of caste forcing its every member to follow the Rabindra Tagore and Keshab hereditary occupation came in the way of the Chandra Sen, who succeeded the Raja Ram plentiful labour supply for industries. Mohan Ray as successive leaders of Samaj, were The caste, demanding the fore-most more critical of Hindu scriptures than Raja Ram allegiance to it, came also in the way of the Mohan Ray. It was Keshab Chandra Sen, who paramount need of the subject people subordinate is most unambiguous categorical term, repudiated every allegiance to the supreme allegiance to the caste system without invoking any scriptural

21 Orissa Review * January - 2008 authority. The spirit of social revolt, which the Raja for a fundamental reconstruction of Indian society inaugurated, reached a climax in the history of on a democratic basis, it did not relax its campaign the Brahman Samaj under the guidance of Keshah against social evils. However social reform was Chandra Sen.11 given auxiliary place in the scheme of its work.13 The pioneering work of the anti caste The movements of the lower castes of movement first started by Brahman Samaj was Hindu society suffering from social, religious, and continued by other organizations which were legal disabilities, as a result of the undemocratic subsequently formed in the country. caste system, had two aspects; (1) progressive The Bombay carried on and (2) the reactionary and anti-national. When the propaganda of the repudiation of caste a lower caste organized even on a caste basis practically on the same lines of the Brahma Samaj. and fought for democratic freedoms, its struggle Both Brahma Samaj and the Prathana Samaj helped the general struggle for the unity of the under the democratic cultural influence of the west Indian people on a democratic basis. Communalism throve on privilege on one side and denounced the caste as an institution itself in 14 contract to this attitude, the Arya Samaj started disabilities on the other. When democratic by preached not liberties were won and all social and legal to repudiation of the caste system. But the revival inequalities based on the hierarchic structure of of the Hindu society of Vedic period based only society were abolished, communalism itself would on the four castes. The Arya Samaj, while vanish. There would survive no distinction crusading against the minute's dissection of the between the member of one community and those Hindu society into countless sub-castes, aimed of other. It would be the democratic merging of at reconstructing it on the original four fold all individuals, only to be subsequently classified division. Further, it stood for extending the right into social groupings based on their real role in to study scripture even to the lowest caste Shudra. the existing socio-economic structure and therefore, historically valid. Communalism would Thus, while both the Brahma Samaj and end only when the democratic freedom were the Prathana Samaj were iconoclastic movement extended to the unprivileged social groups. with regards to caste, the Arya Samaj stood for reforming caste by eliminating all sub-castes. In But when a lower caste organized itself for addition to Brahma Samaj, the Prathana Samaj securing a specific weight in the constitution of and the Arya Samaj, there was other movement, the country, when it demanded separate which also carried on a compaign against caste.12 electorate, it acted in a reactionary and anti- national manner. Separate electorates would only Telang Ranade, Phooley who founded the perpetuate communalism. Lower caste would be Sadhak Samaj (1873), Malabari poet right in demanding the removal of special obstacles and other were crusader against the caste put in their way for the manifestation and system. In the south, the self respect movement, development of their talent as a result of hierarchic attacking the humiliating disabilities from which structures of society. This would be a progressive the non- communities suffered, was democratic demand and would help to increase organized. the creative vitality of the people. But if a caste Though reached the asked for special rights, it acted in an conclusion that political power was vital promise undemocratic and anti-national way. The member

22 Orissa Review * January - 2008 of a submerged caste and only common negative of individual freedom and self determination as interest in as much as they were interested in the much as national freedom and national self- removal of disabilities imposed on all of them. But determination. So the growth of the national when, due to the establishment of a new economic movement weakened the caste.17 system, the vocational basis of every caste was The social organization of Hindus inherited disorganized, when every caste was composed from the Pre-British period had many oppressive of individuals pursuing different vocations and and undemocratic features. The segregation of a having even conflicting materials interests, there section of the Hindus as untouchables, who were could be no common positive interest of all its prevented from such elementary rights as the right members.15 of entry to public or of the use of public Similarly non-Brahmin bloc of caste had well and tanks, and the touch of whom no common positive interests. These castes were contaminated a member of higher castes, composed of artisans, land labourers, landlords, constituted a most in human form of social factory workers, tenants and others. The interest oppression.18 of these groups were widely divergent, within the same caste of this bloc too often there were groups The untouchables were the outcaste of the pursuing different occupation.16 Hindu society. Though belonging to the Hindu society, they were its prescribed parts. Historically, The non-Brahmin movement was valid and untouchability was the social fruit of the Aryans progressive only so far as it struggled to remove conquest of India. In the process of social legal and social disabilities. Special representation interaction, a portion of the indigenous conquered aiming at serving common positive interest had population was incorporated into the Aryan fold. no meaning, since there were no common positive The most backward and despised section of this interests of the different castes comprising of non- incorporated population, it appears, constituted Brahmin bloc. the hereditary caste of untouchables. The role of nationalist, movement in For centuries, untouchability persisted in the weakening the caste should not be underestimated. Hindu society. Even extensive and profound It is true that the basic pillar of the caste, viz. humanitarian and religious reform movements such endogamy practically remained intact, but as started by Buddha, . Ramanand, increased collaboration of the members of Chaitanya, Kabir, Nanak, Tukaram and others, different-caste in economic, political, and secular hardly affected the inhuman and age long cultural movements, steadily grew. The national institution of untouchability. Hallowed with movement, which already secured a mass basis, tradition and sanctified by religion, it continued to affected the narrow caste bonds. Again, the exist in all its barbarous vigour for centuries.19 national movement was essentially democratic in principle and based its programmes on equal right History has known hierarchically graded of individuals and groups. As such, it was societies of various types in different epochs and objectively and indirectly in irreconcilable conflict among different peoples. All these societies were with the hierarchically graded caste, conserving based on social privileges and inequalities. inequalities based on birth. The national movement However, no hierarchically graded society can unified the people while caste kept them divided. compare with the Hindu society in its extreme The national movement proclaimed the principles gradation of ranks and inequalities of right.

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Hardly any society condemned its section The socially submerged classes formed to physical segregation as the Hindu society did about one fifth of the whole Hindu population. in the case of its untouchables. The mere physical The problem of their emancipation, therefore touch of the untouchable was a sin, an assumed vital importance in any scheme of abomination. national freedom and social reconstruction of In the Hindu society, the hereditary India. untouchables were assigned such low function as Among the depressed classes themselves, those of scavengers, of remover of dead cattle there were social gradations. There were socially and others. They are socially and legally, debarred superior and socially inferior group among these from any other profession. They had no right to victims of social injustice themselves. This made study or enter the . They had to in a separate the problem further complicated and difficult. area in the village or town and had no freedom to use public wells and tanks which the caste Hindu Again the extent of untouchability and other used. As untouchable was punished for crime, disabilities varied from place to place. by the law of the Hindu state or village tribunal Inspite of this, the depressed classes were composed of the caste Hindu, more drastically demarcated from the upper caste Hindus by than a caste Hindu who committed the same certain fundamental social oppression and 20 crime. disabilities common to them. The social oppression of the untouchables The removal of untouchability and all had religious sanction. As such, it was more firmly disabilities from which the depressed classes entrenched. suffered, formed an important item in the Thus, under institution was man so deeply programmes of all social and religious reform humiliated and crashed as under that of movements that sprang up in India during the untouchability. The outranging of human British rule.22 personality and human dignity reached its high The Brahma Samaj, the Arya Samaj, the watermark under it. social reform conference, even political It was but natural that the elimination of organization like the Indian Congress led by such as atrocious social phenomenon as Gandhi and all India Harijan Sangh, a non-political untouchability became one of the main plank of body founded by Gandhi, stroke by propaganda, the platform of all social reform movement in India. education, and practical measures to restore equal Though different motive and consideration social, religious and cultural rights to the prompted various group of social reformer in their untouchables. There was a stirring among campaign against untouchability, all recognized it depressed classes themselves. The spread of as an institution to be destroyed. It is true that a education among them brought forth a group of good proportion of the Hindu community, its intellectual such as Dr. Ambedkar, who became numerically strong orthodox section, tenaciously the spokesman of their suffering and disabilities opposed the abolition of untouchability and and passionate fighter for their elementary human general disabilities from which these depressed rights. The All India Depressed Classes classes of the Hindu society suffered. However, Association and All India Depressed Federation the tendency was towards its increasing were the principal organization of these classes. elimination.21 The latter was founded and led by Dr. Ambedkar.

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In addition, there were numerous local and demands, secured for the untouchables and the sectional organizations of the various castes rights to temple entry in to number of place.26 comprising the depressed classes. The Indian nationalist stated that the British The Arya Samaj, Brahman Samaj and other Government did not energetically and religious reform movement of Hindu had for their enthusiastically work for the restoration of the aim at consolidation of Hindu society on a rights of the depressed classes and that it did not reconstructed, rational basis. Their leaders strove exercise its power to strike at the undemocratic in the direction of the democratization of Hindu denial of elementary human rights to untouchables. social system. They stood against the gross social Even Dr. Ambedkar who was not injustice from which the depressed Hindu were irreconcilably hostile to British government while suffering and generally preached their abolition in addressing the untouchables remarked. the very name of the Hindu Sastras by "Before the British were in a loathsome reinterpreting them.23 condition due to your untouchability. What has The non-religious social reform movement the British government done to remove your condemned untouchability and other social untouchability ? Before the British, you could not injustice in the name of individual liberty and draw water from the village wells. Has the British equality of human right without trying to secure government secured you the rights to the well ? any favourable verdict of the on their side. Before the British you could not enter the temple can you enter there now ? Before the British you Even those Hindus, who like Savarkar, were denied entry into the police force. Does the stood for the Hindu Raj, advocated the elevation British government admit you to the force ? 27 of the status of the depressed classes. This was due to the fact that they felt alarmed at the Dr. Ambedkar considered that unless the numerical loss which the Hindu community had Indian people secured the political power and that been experiencing due conversion of power did not concentrate in the hands of the untouchables to Islam and guaranteed them more socially suppressed section of the Indian society. social equality.24 It was not possible to completely wipe out all social, legal and cultural disabilities, from which Gandhi, the all India Harijan Sevak Sangh that section suffered.28 founded by him in 1932, and other bodies were doing extensive work of social reform and This was a strong structure on the neutrality educational character for the depressed classes. policy of the British government in India in social and religious matters, which objectively tend to The Sangh started numerous schools for including perpetuate reactionary and oppressive social residential vocational schools. In addition custom and institution. It was true that or scavenger's union, cooperative credit society and orthodoxy resented and resisted all progressive Housing Society were formed.25 social measures, but the leaders of Indian A number of movements of the nationalism and depressed classes argued that the Harijan also took place wherein they disobeyed British government ought not to have evaded its the ban on their temple entry and strove to enter state duty to stamp out social inequalities and the temple. Those movements reinforced by injustices. It was true that the British government growing popular sympathy for their democratic had intervened in social matters and introduced

25 Orissa Review * January - 2008 reforms like the abolition of Sati, equality before passionate fighter for their elementary human right law of all citizens touchables or untouchables alike through the All India Depressed Class Federation and others.29 (AIDCF). The democratic awakening of the The Mahad Satyagraha for the right of depressed classes, their increasing consciousness water led by Dr. Ambedkar was one of the of their basic human rights was a part of the general outstanding struggles of the untouchables to national democratic awakening which had taken inequal social rights. So he stood against gross place among the Indian people during the British social injustice from which the Depressed Hindu rule during that period, a new economic and were suffering from.31 political system was established all over India. This Dr. B.R. Ambedkar from the case of his system was based on the principles that all heart fought relentlessly to establish a society Individual of society were equal units having equal based on the democratic idea of liberty, equality individual liberty and treatment before law. It dealt and fraternity. Echoing the philosophy of Lord a heavy blow to the ideas of heredity and status Buddha, Ambedkar said that the main evil plague on which the pre-capitalist medieval Indian society 30 the life of mankind is "Dukha" (sorrow). But unlike was based. An individual had the equal right Buddha who sought solace in Nirvana, and freedom to follow what vocation he liked. Ambedkar endeavoured to eradicate sorrow (in He was treated on the whole at par with other other words injustice and exploitation) from the fellow citizen before law. This had kindled among human life through the reconstruction of social and the specially submerged classes the urge to break economic order which rendered the majority of through all Shackles imposed on that freedom for people as sufferer veritable servitude in economic centuries. Their humanitarian activities of the prosperity, which could be made available to member of the upper caste reinforcing the every human being progressively releasing him rebellious struggles of the submerged section from want and fear the cause of Dukha.32 constituted the socio, religious reform movement in India. A pragmatist to the care Ambedkar believed that in the absence of economic and social Thus a movement to elevate the depressed justice, political independence would not bring to improve their miserable economic condition, about either social solidarity or the national to spread education among them, to extend to integration; therefore he laid emphasis on the them the freedom to use public well, schools and liquidation of hierarchical structure of society on roads and enter public temples, also to secure the basis of Chaturvarna. He advocated the for them special political representation, steadily abolition of privileges on the basis of caste status grew in the country and gathered momentum. The and vigorously fought for the liberty and dignity Mahad Satyagraha for the right to water led by of the individual. At the same time he was equally Dr. Ambedkar was one of the outstanding forceful in his advocacy of the unity of the nation.33 struggles of untouchables to win equal social rights. Dr. Ambedkar was a towering figure of an There was string among the depressed astonishingly uncarry foresight, who many times classes themselves. The spread of education lasted out against social and economic inequality among them brought forth a group of' intellectuals and wretched Varnashrama system in this country. such as Dr. Ambedkar who become the He believed in the conscious of the Hindus to bring spokesman of their suffering, disabilities and home to them their sins in keeping all the Shudras

26 Orissa Review * January - 2008 and Untouchables in perpetual degradation. always fend and conspiracy of caste to enslave Luckily all that stormy dust has now settled down the weaker section. According to him to get and our people are now seeing him in his true economic equality, it is necessary to complete, light as a great patriot. Ambedkar has tried to bargain to fight, but caste prejudices, ultimately uplift the depressed classes. He has dealt at length result in conflict and conspiracies to suppress the with his crusade to save the integral unity of the weak. They result in vested interest and monopoly country.34 of only one or two higher castes. The unity of the Ambedkar has taken social reform country is therefore blown up by the caste system approach at low level. One at the level of the and there is no coherence.38 Hindu family and other at the level of Hindu Providing special safeguard to the society. Because, he endeavoured to reconstruct minorities and certain classes, who are socially the Hindu society from the grass root level. The and educationally backward. Through these problem regarding the child marriage, widow safeguards he sought to instill in the minority the remarriage, cremation of Sati and post cremation spirit of nationalism and tolerance, to accept the (Sati) relate to the reform of the Hindu family. rule of the majority even though the majority in The problem of the untouchability and the caste India is a communal majority and not a political system and the modific action of the laws of majority.39 adoption, marriage and succession related to the reform of the Hindu society.35 The untouchables and other backward classes in India have been enabled to make some Dr. Ambedkar has spoken and written improvement in their social, economic and against the Hindu social order which is based on educational situation because of the special graded inequality with the superiority of the few and degradation of many. To him this can not safeguard, provided in the Constitution on a continue for long and if this ambivalent state of preferential basis. Such safeguard are necessary society continues those who suffer from inequality in order to remove the age old disparities existing will blow up the "Structure of Political between the upper caste majority and outcaste Democracy". Politics can not be the monopoly minority in India, so that the progressive of a few and other can not remain either beast or assimilation of latter into the mainstream of social burden of prey.36 He vehemently criticized the and national life would ultimately lead to the theory of birth, death and reincarnation which liquidation of minority.40 according to popular Hinduism is bound up with A statesman, scholar, crusader of the development of caste system. The capacity downtrodden and above all a spiritual guide, of man to shape his own destiny is not recognized Dr. Ambedkar has left an indelible impression on in this system. Such inequality can not establish a the Indian History. His contribution to uplift the healthy society. There can not be the real unity in downtrodden made him a cult figure among the this country unless the caste system is depressed classes. He now lives in the heart and 37 annihilated. mind of the million of' the suffering people. They The caste system according to Babasaheb now look at him as immortal soul whose memory Ambedkar is an integrated part of the Hindu will even guide the nation on the path of social civilization and culture and therefore there are justice, liberty and equality.41

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References : 23. Panikar, KM., Caste and Democracy (Hagarh with Press), London, 1993, P. 27. 1. Desai, A.R.. Social background of Indian Nationalism, Popular Prakashan, 1991, P. 245 24. Ibid. P. 24. 2. Ibid. 265 25. Ibid. P. 30. 3. Ibid. 266 26. Ambedkar, B.R., Writing and speeches, (Socio- Political Religious Activities), Vol.- 17, P. 153. 4. Ibid. 266 27. Ibid, P.154. 5. Buch. M.A., Rise and growth of Indian Liberalism (1938), P. 23 28. Desai, A.R., Social Background of Indian Nationalism, Popular Prakashan (Bombay), 1959, 6. B.R. Ambedkar. ''Caste in India''- Their mechanism P. 244. genesis and development, Blue in Patnika, Publication, 1977. P.7. 29. Ibid, P.245. 7. KETKAR. ISV, History of Caste in India, Vol.-I, 30. Ibid, P.246. 1969. P. 24 31. Jeanette Robin, Dr. Ambedkar and his movement, 8. Kuber W.N., Ambedkar a critical studies, Peoples Dr. Ambedkar Publication Society, Hyderabad, 1964, Publishing House, New , 1973, P. 42. P. 43. 9. Ghurye, G.S., Caste in India, Rengam A. Au1, 32. Busi, Subhamani N., and Published, London - 1932, P. 145. Babasaheb Ambedkar, crusader against caste and untouchability, Saroj Publication, Hyderabad, 1997, 10. Ibid. P. 146 P.71. 11. Ibid. P. 147 33. Ambedkar, B. R., The untouchable, Bheem Patrika 12. Busi, Serbhamani, N. Mahatma Gandhi and Publication, Jalandhar, P. 47. Ambedkar Crusader against caste and 34. Lokhande, G.S., Bhim Rao Ramji Ambedkar - A untouchability, 1997, p.2. study in social democracy, Sterling Publication, 13. Ibid, P.2 and 3. , 1977, P.201. 14. Renneth W. Jones, Socio Religious movement in 35. Ibid. P.201-202. British India, Cambridge book, University Press, 36. Kadam, K.N., Dr. Babasaheb Ambedkar and New Delhi, 199A, P. 184. Significant. 15. Ibid, P. 185. 37. Ibid, P. 144. 16. Ibid. P. 186. 38. Desai, AR., Social Background of Indian 17. BR. Ambedkar, "Caste in India"- Their mechanism, Nationalism, Popular Prakashan, Bombay, 1999, genesis and development, Bheem Patrika P.246. Publication, 1977, P. 6. 39. Lokhande. G.S., Bhim Rao Ramji Ambedkar, A Study 18. Desai, A.R., Social background of India, Nationalism in Social Democracy, Sterling Publication, New Popular Book Depot, Bombay, 1959, P. 268. Delhi, 1977, P. 197. l9. Ibid, P. 268. 40. Ibid. P.198. 20. Ambedkar, B.R., Untouchables and untouchability 41. Ibid, P.198-199. (Social-Political-Religious) writing and speeches : (Vol.5), Ed. Department, 1989, p.100. 21. Ibid, p.35. 22. Ambedkar, B.R., "Who were Sudras ?" Writing and Speeches - (Vol.-7), Ed. Department, Govt. of Tofan Bemal is a Research Scholar, P.G. Dept of History, Maharastra, 1990, P.204. Utkal University, Vani Vihar Bhubaneswar.

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