Dr. B.R. Ambedkar’s Critique of Philosophy of Hinduism

Dr. B.R. Ambedkar’s Critique of Philosophy of Hinduism 

SR Darapuri I.P.S.(Retd.)

 

Dr. B.R. Ambedkar, a prominent Indian social reformer, jurist, and the principal architect of the Indian Constitution, was deeply critical of Hinduism's philosophical foundations. In works like *Philosophy of Hinduism* (part of his unfinished *Dr. Babasaheb Ambedkar: Writings and Speeches* series), *Riddles in Hinduism*, and *Annihilation of Caste*, he systematically "put Hinduism on trial" as a way of life, evaluating it through the lenses of social utility (community benefit) and individual justice (personal rights), alongside the French Revolution's ideals of liberty, equality, and fraternity. He argued that Hinduism, far from promoting moral progress or social harmony, entrenched inequality and served the interests of the Brahmin caste, rendering it incompatible with reason, science, and human dignity. This critique culminated in his conversion to Buddhism in 1956, which he saw as a rational alternative emphasizing equality and compassion.

 Core Philosophical Critiques

Ambedkar's views centred on Hinduism's failure to evolve through "revolutions" (like those of Copernicus or Darwin) that rid religion of irrationality and advance society from "savage" to "civilized" states. He defined philosophy of religion as both descriptive (its teachings) and normative (critical assessment of those teachings for moral governance). Key arguments include:

 Sanctification of Inequality via Chaturvarnya (Caste System): Hinduism's core doctrine of the fourfold varna system (Brahmins, Kshatriyas, Vaishyas, Shudras) philosophically justifies hierarchy as divinely ordained, denying equality and liberty. Scriptures like the *Manusmriti* enshrine Brahmin supremacy in knowledge, wealth, and rights, while condemning Shudras to servitude, denying them Vedic access, and imposing unequal punishments (e.g., lighter fines for Brahmins abusing others). Untouchables (outside the varnas) face total ostracism as "Unseeables" or "Unapproachables," perpetuating marginalization. Ambedkar likened this to a "fascist ideology" akin to Nazism, breeding supermen (Brahmins) at the expense of the weak, with no room for fraternity—only jealousy and division that weakened Hindu society against invasions.

 Absurdities and Moral Bankruptcy of Scriptures: Ambedkar dismissed the Vedas as "worthless" and non-infallible, filled with immorality like incest, violence, animal sacrifices, black magic, and soma-induced intoxication—hardly divine revelations but tools for priestly control. The Upanishads contradict the Vedas, originally rejecting them before being co-opted. The “Bhagavad Gita” ("Manu in a nutshell") was, in his view, composed to counter Buddha's anti-caste revolution, promoting duty-bound inequality over ethical reform. Foundational myths, such as those of Rama and Krishna, were not ideals but exposés of patriarchal violence and moral flaws, used to uphold Brahminic dominance.

 Brahmaism and the Illusion of Unity: The philosophical concept of Brahmaism—that all existence is the essence of Brahma—implies universal equality and fraternity, superior even to mere brotherhood. Yet, Ambedkar argued, Brahmins hypocritically subverted it to justify caste and gender hierarchies, preventing true social democracy. Gods like Brahma, Vishnu, and Shiva embody this instability: locked in feuds, rising and falling in prominence (e.g., Indra demoted, Shiva elevated from a "thief-king"), with avatars and Trimurti concepts revealing sectarian propaganda rather than eternal truth.

 Rejection of Reason and Moral Autonomy: Hinduism demands blind faith in arbitrary commands, stripping moral life of freedom and reason (prajna). It sanctifies poverty, superstition, and supernaturalism while enforcing unjust laws favouring one class. Concepts like “ahimsa” (non-violence) were inconsistently applied—shifting from Vedic meat-eating to vegetarianism, then back via Tantric rituals—serving Brahmin control, not ethics. The Kali Yuga was endlessly prolonged to excuse immorality and manipulate rulers.

Why He Renounced Hinduism?

Ambedkar saw no scope for reform within Hinduism, as its philosophy was inherently anti-egalitarian and anti-rational, choking the "missionary spirit" of equality. Buddhism, by contrast, aligned with liberty (no god-imposed fate), equality (“samata”, rejecting caste), and fraternity (“karuna” compassion), grounded in reason and science without soul, afterlife, or inequality. His goal was not mere critique but enlightenment: to provoke Hindus toward rational self-examination and dismantle Brahmanic "deception" for a just society.

 

Inequality, Polarization, and Democratic Backsliding

 

Inequality, Polarization, and Democratic Backsliding

Susan Stokes

(Summary of “WHY ELECTED LEADERS SUBVERT DEMOCRACY” https://muse.jhu.edu/pub/1/article/986019/pdf )

The passage argues that economic inequality weakens democracy by fostering distrust, polarization, and susceptibility to authoritarian leaders. Inequality can lead people to dehumanize the poor and lose confidence in institutions such as governments, courts, media, and education systems. Evidence from the United States shows that rising inequality over decades has coincided with declining trust in these institutions. India is another example of this phenomenon.

Polarization and Rise of Autocrats

Highly unequal societies tend to become politically polarized, where group interests sharply diverge. This polarization benefits would-be autocrats, who exploit divisions to gain power. Citizens in polarized environments are more willing to tolerate attacks on democratic institutions if they fear the opposing political side more.

Political leaders themselves often drive polarization, not just reflect it. Research shows that democratic decline is linked to elite rhetoric rather than public rejection of democracy. Leaders use economic grievances—often blaming minorities or migrants—to deepen divisions.

“Trash-Talking” Democratic Institutions

In addition to polarization, leaders weaken democracy through “democratic trash-talk”—systematically portraying institutions as corrupt and ineffective. This reduces public trust and makes institutional attacks seem justified. Unlike polarizing rhetoric, this strategy avoids backlash by convincing citizens that institutions are not worth defending.

Examples from countries like Mexico and Venezuela show how such rhetoric can lead to institutional restructuring, often increasing executive control (e.g., politicizing courts or electoral systems).

Why People Believe Such Leaders

Citizens may believe misleading or false claims due to:

• Emotional manipulation (anger, fear, moral outrage)
• Psychological framing of problems as deliberate harm by others
• Strong emotional attachment to leaders

However, education and critical thinking can counter misinformation.

How Democratic Backsliding Can Be Resisted

Despite challenges, democracies retain some resilience:

1. Political Elites

• Should address inequality through pro-poor policies
• Reconnect with working-class voters
• Use institutional mechanisms (legislatures, courts) to resist authoritarian moves
• Face a dilemma: whether to use aggressive tactics (“hardball”) or maintain norms

2. Civil Society

• Media, universities, NGOs, and professional groups play a key role
• They expose abuses, mobilize citizens, and defend democratic norms
• Even under repression, civil society can slow democratic erosion

3. Courts and Legal Actors

• Courts can still check executive power, even in weakened democracies
• Lawyers and professional bodies can uphold ethical standards

4. Citizens (Voters and Protesters)

• Elections remain a crucial mechanism to remove backsliding leaders
• Public protests and voting behaviour can reverse democratic decline
• Economic failures and corruption often reduce support for such leaders

Conclusion

Democratic backsliding is serious but not inevitable. While inequality and polarization create opportunities for authoritarianism, collective action by political actors, civil society, and citizens can resist and even reverse democratic decline. Active participation is essential, as democratic rights weaken if not exercised.

Life and Mission of Bhagwan Das: A True Ambedkarite

 

Life and Mission of Bhagwan Das: A True Ambedkarite

SR Darapuri I.P.S.(Retd)

(Special in birthday of Bhagwan Das on 23 April)

                Bhagwan Das In Pursuit of Ambedkar: Documentary Film:

        https://www.youtube.com/watch?v=ZxKV3coY9wY 

Introduction

The history of modern India’s struggle for social justice is inseparable from the life and thought of B. R. Ambedkar. Yet, the survival and transmission of Ambedkar’s ideas across generations have depended not only on political movements but also on dedicated scholar-activists who preserved and interpreted his intellectual legacy. Among them, Bhagwan Das occupies a unique and distinguished position. He was not merely a follower but one of the most committed interpreters and custodians of Ambedkarite thought.

This essay examines Bhagwan Das’s life, his intellectual contributions, his engagement with Buddhism, and his broader mission within the Ambedkarite movement. It argues that Bhagwan Das represents a model of “intellectual Ambedkarism,” characterized by fidelity to ideas, commitment to scholarship, and dedication to social transformation through knowledge.

Early Life and Social Background

Bhagwan Das was born in 1927 (23 April) in India into a socially marginalized community. His early life was marked by the pervasive realities of caste discrimination, which deeply influenced his intellectual and moral development. Like many Dalit thinkers of his generation, he encountered systemic exclusion in education and social life. These experiences shaped his lifelong commitment to the eradication of caste-based inequality.

The turning point in his life came with his exposure to Ambedkar’s writings. Ambedkar’s emphasis on education, rationality, and social justice provided Bhagwan Das with both a framework for understanding oppression and a roadmap for liberation. Ambedkar’s call to “Educate, Agitate, Organize” became a guiding principle for his intellectual journey.¹

Influence of Dr. B. R. Ambedkar

Bhagwan Das had the rare opportunity to interact  (as Research Assistant) with Ambedkar during the latter’s lifetime. This association played a crucial role in shaping his intellectual orientation. He absorbed key elements of Ambedkarite philosophy, including:

• The primacy of liberty, equality, and fraternity
• The critique of caste as a system of graded inequality
• The importance of constitutional morality
• The need for rationalism and scientific temper

Ambedkar’s seminal work Annihilation of Caste left a lasting impact on Bhagwan Das.² It convinced him that caste was not merely a social anomaly but a deeply entrenched system requiring radical transformation.

Preservation of Ambedkar’s Writings

One of Bhagwan Das’s most significant contributions lies in his efforts to preserve Ambedkar’s intellectual legacy. After Ambedkar’s death in 1956, many of his writings were scattered and inaccessible. Bhagwan Das played a pioneering role in collecting, editing, and organizing these materials.

His work contributed to the compilation of the monumental series:

“Thus Spoke Ambedkar” Vol. I- IV

This multi-volume collection has become the primary source for scholars studying Ambedkar. Without such efforts, much of Ambedkar’s work might have remained unavailable to future generations.

Interpretation and Dissemination

Bhagwan Das was not only an archivist but also an interpreter of Ambedkar’s ideas. He sought to present Ambedkar as a comprehensive thinker whose contributions extended beyond Dalit politics to include political philosophy, economics, religion, and constitutionalism.

Through works such as Thus Spoke Ambedkar, he made Ambedkar’s ideas accessible to a broader audience. He emphasized clarity, accuracy, and fidelity, ensuring that Ambedkar’s thought was not distorted or diluted.

His efforts in translation further expanded the reach of Ambedkarite ideas across linguistic boundaries in India.

Engagement with Buddhism

A significant dimension of Bhagwan Das’s intellectual life was his engagement with Buddhism, particularly following Ambedkar’s historic conversion during the Deeksha Ceremony at Nagpur 1956 Bhagwan Das embraced and promoted Ambedkar’s reinterpretation of Buddhism, often referred to as Navayana Buddhism.

He viewed Buddhism as: A rational and ethical system, A means of achieving social equality and A foundation for moral and social transformation

Ambedkar’s The Buddha and His Dhamma served as a central text in this intellectual project.³ Bhagwan Das contributed to its interpretation and dissemination, emphasizing its relevance to contemporary struggles against caste oppression.

Role in the Ambedkarite Movement

Unlike many leaders who entered electoral politics, Bhagwan Das chose the path of intellectual activism. His role in the Ambedkarite movement can be understood through the following dimensions:

1. Intellectual Leadership

He provided theoretical clarity and direction to the movement.

2. Critique of Symbolism

He opposed the reduction of Ambedkar to mere iconography, insisting on engagement with his ideas.

3. Advocacy of Education

He emphasized education as the primary tool of liberation.

4. Defence of Ideological Integrity

He resisted attempts to dilute or misinterpret Ambedkar’s philosophy.

Core Elements of His Mission

Bhagwan Das’s life and work can be summarized through several core principles:

• Fidelity to Ambedkar’s Thought: Ensuring accurate representation of ideas
• Annihilation of Caste: Upholding caste abolition as the central goal
• Rationalism: Promoting scientific temper and rejecting superstition
• Social Democracy: Advocating equality in social and economic life
• Education as Emancipation: Viewing knowledge as the key to liberation

Recognition and Legacy

Bhagwan Das’s contributions were recognized when he was awarded the “Ambedkar Ratan” by Delhi Government.

However, his true legacy lies in his intellectual contributions. He played a crucial role in institutionalizing Ambedkarite scholarship and ensuring the preservation of Ambedkar’s writings.

Today, his work continues to serve as a foundation for scholars, activists, and students engaged in the study of social justice and caste.

Critical Evaluation

While Bhagwan Das’s contributions are immense, certain limitations can be noted. His focus on intellectual work meant limited engagement with grassroots mobilization. As a result, his influence remained stronger in academic and ideological circles than in mass politics.

However, this should not be seen as a weakness but as a reflection of his chosen role. Social movements require both intellectual and political leadership, and Bhagwan Das fulfilled the former with exceptional dedication.

Conclusion

Bhagwan Das stands as one of the most authentic representatives of Ambedkarite thought. His life demonstrates that the struggle for social justice is not only fought in the streets or in political arenas but also in the realm of ideas.

By preserving, interpreting, and disseminating the thought of B. R. Ambedkar, he ensured that Ambedkar’s vision of a just, rational, and egalitarian society continues to inspire future generations.

His mission was clear: to uphold truth, promote equality, and advance human dignity through knowledge and reason. In this sense, Bhagwan Das remains a true Ambedkarite in both spirit and practice.

References

1. Ambedkar, B. R. Annihilation of Caste. In Dr. Babasaheb Ambedkar: Writings and Speeches, Vol. 1.
2. Ambedkar, B. R. The Buddha and His Dhamma. BAWS, Vol. 11.
3. Omvedt, Gail. Ambedkar: Towards an Enlightened India. New Delhi: Penguin, 2004.
4. Jaffrelot, Christophe. Dr Ambedkar and Untouchability. New York: Columbia University Press, 2005.
5. Zelliot, Eleanor. From Untouchable to Dalit. New Delhi: Manohar, 1992.
6. Rodrigues, Valerian, ed. The Essential Writings of B. R. Ambedkar. Oxford University Press, 2002.
7. Das, Bhagwan. Thus Spoke Ambedkar. New Delhi: Buddhist Publishing House.