From the British era to the present, caste has been central to the socio-political narrative of mainland India. Two prominent figures who have significantly contributed to this discourse are Mahatma Gandhi, Father of the Nation, and Bhimrao Ramji Ambedkar, Father of the Constitution.
The two stalwarts of Indian politics, while revered equally by the public, had contrasting views on the caste system. Their subsequent debates have shaped the course of Indian society and politics.
Background
Gandhi was a caste Hindu, a Vaishya. He was born in a relatively privileged environment, approached untouchability from a religious and spiritual standpoint. Ambedkar was a Mahar Dalit and knew discrimination firsthand. He had lived through the deep pain and humiliation of caste discrimination.
Must read: Dr. Babasaheb Ambedkar
Views on Caste System
Gandhi saw the caste system as a social construct that had degenerated into a system of oppression. He viewed Hinduism, which upheld untouchability, as inherently unjust. Ambedkar was not only against untouchability but also the entire caste system, seeing it as an oppressive structure that could not be reformed but had to be destroyed. In his seminal work, “Annihilation of Caste,” he called for the complete abolition of the caste system. Ambedkar denounced the Vedas and scriptures, believing that the caste system and untouchability were manifestations of Hindu religious scriptures.
Must read: Ambedkar’s argument on the origin of Indian caste system
Views on Varna theory
Gandhi’s views on the caste system and untouchability were complex and evolved over time. While he supported the idea of Varnashrama Dharma (the traditional Hindu division of society into four varnas or classes) in his early years, he vehemently opposed the practice of untouchability, considering it a blight on Hindu society. Thus, Gandhi never repudiated the varna theory of four major groups, although he fought against the idea of a group below the varnas and he held all varnas to be equal.
Ambedkar on the other hand, repudiated the entire caste hierarchy (varna system), dismissing what was a current effort among untouchables to “sanskritize,” that is, adopt upper-class customs in order to raise their status. Ambedkar saw the caste system as an unequal mode of organization of social relations, with the pure and the impure at either extreme. He argued that this system was sanctified through religious codes that forbade intermixture of castes and confined social interaction to a regulated structure.
Separate Electorate for Dalits
Ambedkar believed that a separate electoral process for Dalits was essential to ensure their political representation and protect their interests in legislative bodies. Gandhi, on the other hand, was totally opposed to the idea of a separate electoral process, fearing it would perpetuate divisions among Indians.
Their clashing views were on full display when the Poona Pact was signed in 1932. Gandhi’s unrelenting fast forced Ambedkar to bend and let go of his desire to have a separate electoral process for the depressed classes, Dalits in particular.
Fight against untouchability
Gandhi did not believe in political battles for untouchables’ rights or approve their attempts to enter temples unless the temple authorities agreed. Ambedkar felt political power was part of the solution to untouchability.
Basically, Gandhi’s faith was in change of heart; Ambedkar’s trust was in law, political power, and education.
Despite their differences, both Gandhi and Ambedkar were commited to social justice. Both leaders were deeply concerned to improving the condition of the oppressed, particularly the Dalits. While their methods differed, they both sought to uplift the marginalized. They developed an understanding to work for the betterment of the marginalised.
