Ambedkar

One of the key designers of contemporary India, Babasaheb Bhimrao Ambedkar, is still regarded as the most important figure in the nation's social and political life. He is one of the few political leaders whose reputation has only increased since his passing over 60 years ago. Ambedkar's most significant identity throughout his life was that of the emancipator of the oppressed classes. He was a distinguished jurist, a brilliant lawyer, an accomplished academician, an insightful thinker, a remarkable institution builder, a prolific author, a successful politician, and a dedicated reformist. Ironically, there has been a tendency to categorise him as a Dalit leader even though he had many other aspects of his personality. Tharoor writes to correct this anomaly and offers a picture of Ambedkar that is not hagiographic. He presents him as a human and a political leader with his due share of failings.

The book "Ambedkar: A Life" by Shashi Tharoor is a valuable supplement to the body of knowledge already available on Ambedkar. The author of over two dozen books, Tharoor, provides the reader with a brief overview of Ambedkar's life with this balanced, albeit brief biography. As the book explores many facets of his life, it becomes evident that Ambedkar was fundamentally a person who understood early on that he and his people could only be freed from the bonds of caste by changing the structure of the society, empowered by education. In his calculus, the struggle for emancipation of the untouchables took precedence over the call for freedom from the British. The book is written into two sections; the first provides background information about Babasaheb's life, including his numerous hardships and achievements, while the latter half deconstructs his legacy.

One question that constantly struck me while reading the book was what explains the ever-growing popularity of the man who, in his lifetime, faced so much disdain. Ambedkar had sharp disagreements with Gandhi, something he never made a secret of; he was highly critical of the Congress leadership and its methodologies, and he virtually despised communists about whom he famously said, "I don't want my people to fall under the sway of communists." To Hindu traditionalists, he was a never-ending source of agitation. At the same time, his unsavoury views on Islam, the religion he called "a closed corporation", continue to be the subject of intense debate even today. Despite so many ideological disagreements, some bordering on bitterness, with principal stakeholders of the time, Ambedkar today, in the author's words, "has entered the rare pantheon of unchallengeable…nearly seven decades after his death, he keeps on growing."

This growing supremacy of Ambedkar in our national discourse has very much to do with the ideas he stood for in his lifetime and their enduring appeal in our contemporary socio-political discourse. It should not be unfair to say that the challenges that Ambedkar faced in his lifetime pervade our society even today, albeit to a much lesser degree. His tireless struggle against untouchability and caste discrimination has a lingering influence on a society that Ambedkar believed was deeply "Brahminical" in nature. "Jai Bhim", a slogan coined by Babu Hardas in 1935, is not merely a political slogan today. Today, it has become the most compelling manifestation of centuries-old struggle of the oppressed classes, their resilience and collective will to fight the inequality and injustice in society.

The Constitution of India embodies the distinctive influences of Ambedkar's aspiration for an egalitarian society. A mere examination of specific constitutional provisions, including Article 14, which establishes equality before the law; Article 15, which prohibits discrimination against any citizen based solely on religion, race, caste, sex, place of birth, or any combination thereof; Article 16(4), which mandates reservation for Backward Classes in instances of insufficient representation in public employment; and Article 17, which enforces the prohibition of untouchability, reveals how Ambedkar's personal experiences and his struggle against the most egregious forms of social discrimination are enshrined within our constitutional framework.

Ambedkar encountered discrimination and indignity at every juncture of his existence. However, he also met several philanthropic individuals who altruistically facilitated his academic and professional achievements. Tharoor highlights many individuals who ensured that Ambedkar's caste did not impede the realisation of his aspirations. For example, his educator, Krishna Keshav Ambedkar, bestowed upon Bhiva Sakpal (the name under which Bhim had been registered in school) a new appellation— Bhimrao Ambedkar. Unbeknownst to him, this designation would eventually be venerated throughout the nation as the preeminent symbol of marginalised communities. Krushnaji Arjun Keluskar, who would share his books with Bhim and introduce him to Gautam Buddha's teachings, is the other good-hearted individual mentioned in the book. Ambedkar became the first untouchable to enrol in school and get a Bachelor of Arts degree in 1907. At this juncture, Keluskar presented him to Sir Sayajirao Gaekwad, the Maharaja of Baroda, who granted him a scholarship worth Rs. 25 a month for three years, from 1913 to 1916, in recognition of his intelligence and unending desire to learn. Then, Ambedkar received assistance from Shahu Maharaj, the Maharaja of Kolhapur, in launching his biweekly newspaper "Mook Nayak," which he used to represent the voice of the oppressed classes. Another person who acquired a very unique place in Ambedkar's heart was Naval Bhathena, who funded much of his education. However, there is often criticism that Ambedkar overlooked the contributions of these men who helped motivate him and reassured him of human compassion.

Ambedkar's perspective on Indian society was influenced mainly by his personal experiences and his never-ending battle against the country's oppressive caste system. Therefore, it should not be surprising that he viewed Hindu leaders from higher castes with tremendous distrust. His caste-related arguments with Mahatma Gandhi, whom he never referred to as Mahatma, are thought-provoking. Ambedkar intended nothing less than the destruction of the system that upheld social discrimination and untouchability, but he believed that Gandhi was an outspoken supporter of the caste system. Gandhi called Ambedkar "the most uncompromising exponent of attacks on Hinduism," while Ambedkar viewed Gandhi as "the most committed enemy of untouchables." Tharoor writes in his book, "he (Ambedkar) did not publicly utter a word on the monumental national tragedy of Mahatma's killing, nor did he issue any statement of condolence. He joined the funeral procession for a while and retired to his study. But he did not write anything on the subject."

Like every great man, Ambedkar also had his share of flaws. The author discusses four areas in which Ambedkar can be faulted. Firstly, Ambedkar's unsavoury thoughts on Adivasis- India's aboriginals. He refers to them as 'hereditary animals', and even warns 'the Hindus' that the 'aborigines are a source of potential danger'. Secondly, he held deeply prejudiced views about 'Hindu Civilisation'. It can be argued that he was denouncing Hindu society, not the Hindu faith, but in fact Ambedkar conflated the two, attributing the ills of Hindu society (hierarchical discrimination in particular) to the religion that in his view sanctified these ills, and thereby damning the entire faith in the process. Notably, in a public ceremony in October 1956, Ambedkar converted to Buddhism in Nagpur. Thirdly, his disagreement with the Mahatma, which he was perfectly entitled to have, but the "ungraciousness of his manner of expressing it, including even after Gandhi's death". As per Tharoor, he conveniently disregarded the steps taken by Gandhi to alleviate the sufferings of the untouchables. And lastly, "his absolute faith in the institutions and mechanisms of a strong central government to bring about the empowerment of the Dalits, to the exclusion of the moral and spiritual reforms that Gandhi had sought, and without heed to the need to bring people along with him in the adventure of changing time-old traditions and practices".

Without becoming overly ambitious with the scope of chronicling, Shashi Tharoor's beautifully written Ambedkar: A Life provides a very balanced assessment of Ambedkar's life and times. He defines parameters that allow for the placement, exploration, and evaluation of Ambedkar's life, intellectual development, political reactions, and legislative statesmanship. I read this book to gain a fundamental grasp of Ambedkar's legacy, which has grown larger than life in Indian politics. I can say with absolute certainty that Tharoor succeeds in every way.