Untouchability And the Caste System By B.R. Ambedkar
A Brief Introduction to the Author
B.R. Ambedkar, popularly known as Baba Saheb, was born an untouchable in a caste-ridden Hindu society and is revered for his unflinching struggle for untouchable equality and justice. After completing his studies in Columbia, he returned to India and dedicated his life to the welfare of the poorest of the poor – the Dalits. He was instrumental in the formulation of Independent India’s constitution.
Ambedkar converted to Buddhism just a month and a half before passing away peacefully on 6 December 1956 at the age of 65. In 1990, he was posthumously awarded the Bharat Ratna, India’s highest civilian honour.
Summary Points
Untouchability, according to the moderate Hindu social reformers, is distinct from the caste system. They believe that untouchability can be eliminated without undermining the caste system. However, the religious Hindu is equally opposed to the abolition of untouchability as he is to the abolition of the caste system. As a result, Dr Ambedkar believes that caste and untouchability are not mutually exclusive concepts. The two are inextricably linked.
Those who argue for dealing with untouchability without undermining the caste system cite verse 4 of the Manu Smriti’s chapter X. Manu states in this verse that there are only four varnas and no fifth. This indicates that they are Shudras. Additionally, there is no prohibition against touching the untouchables. While this construction may be pleasing to the politically astute Hindu, it is not what Manu intended. Manu’s statement that there is no fifth varna implies that he does not wish to include those outside the four varnas in Hindu society. He desired that the Hindu society be comprised of only the four varnas. He refers to Bahyas or Varna Bahyas, that is, those who are not classified into one of the four varnas. If he desired to include all individuals within the four varnas, there was no reason for him to exclude some individuals. According to Manu, there are two divisions among those who are not classified into one of the four varnas. Hinas and Antayevasins are the two divisions. Thus, it is self-evident that an orthodox Hindu who believes in Manu Smriti does not consider untouchability to be inconsistent with Manu Smriti.
The average uneducated Hindu is incapable of comprehending such a convoluted argument. What he does know is that there are three barriers that he must adhere to in his social life:
1) interdining,
2) intermarriage, and
3) physically touching members of a particular class of people. The caste system is comprised of the first two barriers. Untouchability is the third type. When you ask a Hindu from a lower caste not to observe untouchability, he will respond, “Why not?” His argument will be as follows: If I am free to disregard the first two barriers, what is the harm in disregarding the third? From a psychological standpoint, caste and untouchability are inextricably linked. Untouchability is observed by caste Hindus because they believe in caste.
Thus, hoping that untouchability can be eliminated without destroying the caste system is fruitless. According to the author, Hinduism’s social order is founded on the principle of graduated social inequality. Many people are unaware of this principle. There are the highest levels of inequality in this system of graduated inequality (the Brahmins). The higher ones are listed beneath them (the Kshatriyas). Those who are high are listed below the higher (Vaishyas). The low (Shudras) are those who are below the high, and those who are below the low are those who are lower (the Untouchables). Each of them has a grudge against the highest, but they will not unite. The higher wishes to eliminate the highest but is averse to combining with the high, the low, or the lower for fear that they will rise to his level and become his equal. The same is true for the remaining categories. Each class, except for the base class, has privileges. As a result, each class is invested in preserving the social system.
According to the author, untouchability will vanish only when the entire Hindu social order, particularly the caste system, is abolished. Each institution is sustained by a sanction of some kind. There are three types of sanctions that give an institution its life force. They fall into three categories: legal, social, and religious. The institution’s strength is contingent upon the sanction’s nature. What is the sanction for the caste system? Regrettably, legal and social sanctions are not nearly as severe as religious sanctions. Anything that is sanctioned by a religious authority becomes sacred and eternal. Caste is considered sacred and eternal by Hindus. If caste cannot be abolished, there is no hope for untouchability to be eradicated.
Questions and Answers
Q.1. Does the writer agree with the moderate Hindu social reformers that untouchability can be removed without attacking the caste system?
Ans. There is a moderate section among the Hindu social reformers. This section believes that untouchability is different from the caste system. If one follows this principle, it means that it is possible to remove untouchability without attacking the caste system. But the writer thinks that caste and untouchability are not two different things. The two are one and are inseparable. Untouchability is only an extension of the caste system. The two stand together and will fall together. Thus the end of untouchability alone has no chance, according to the writer.
