CHAPTER VII

hY EST IRATE

lhia r t u d y i r an ondoavour to prerrnt the br

o f tho Social Philosophy o t Ambodkrr in r corpra

amnor. Ambedkar, "tho harbinger " o f r o c i a l , cu

raLigious rsnairesnco i n Ind ia , parsed suoy on 0

1956, leaving behind a cherirhod legacy to modsr __*---

In the h i s t o r y o f Ind ia , renoirrancr o f Hind

and society ues f irs t inaugurated by the Upmias .- th inkers v i t h their streaa o f neu thoughts and n

Af ter that , the 8uddhe come foruard to re-organi

venate tho Hindu Social organisation end i t 8 r s l

He vohonont ly c r i t i c i r e d priortcroft, religiour

and r tood tor tho abol i t ion of divirion i n tho tl

Thr t h i r d phsrs uar inaugurated by &I hhkare a

another r e v i v a l u i t h tho rociol end r p i r i t u a l tr

f?i$6nujr md other#. The fourth phare bsgw

o t Rajaroll Mhm Roy, R@nrd8,Dayanmda h8@@v@th

Vivokanondo, and S p i Urr4yrnr Guru on r rrtLand

volcanic, and d i t f o s r f r o r tho Buddha md Sum4

i n many ways. L ike 8ookor T. Ysrhington, Amkd -------- ---

f i r s t g r ~ a t revolutionary . - lpador uho rorc for t

f r o a the untouchable community o t t e r a period o h

thouoand years o f their opprorr ion and rlavoay.

not on ly o struggle against tho Hindu ro0La1 or

and i t 8 re l ig ion but a180 a mental revolution a

Hindu sentiments; and sevitaliaed the Hindu

save i t from further degradation and decay.

Aabedkarae analytical rtudy of the Hindu .a w

eat ion revoale that the ancient Indo-Aryan aoci

f i e d in to d i f f e r e n t categories. This etratific

c r i b e d by fionu, the leu g i v e r o f ancient Hindu8

Caturvarno .- ryetern of racial organisation, Ambe

with the theory o f caturvarna prercribsd by the -*-

o f the Rg-Veda. He or~ued that there urrr only e

i n the e a r l y Vedic society . Hia tirat argwont

Rk,-ua&, areapt i n the ~ u r u q o - ~ ; k t s , .ant I * - 0

Kmt- md ,Wa!iyar many tiaoer but doe, nut rn

s o c i a t y , where the people uere corpertrsntsl izer

s y s t @ m s These segmental d i v i s i o n s uere n o t bar

or ability, but by b i r t h and t h i s wate r t igh t d:

t inued i n d o l i n i t e l y . Ambedkar says t h a t n o ~ h o ~

sxcopt i n India , the 80-cal led untouchabioe uel

t o l i v e i n permanent 8egregation and treet@aeali I oun people. That i r hou the caturvarna system I *-

e o c i a l orgonieat ion was ordained.

Ambsdkar' s a n a l y t i c a l approach to tho Hindu

rovoaled t h a t a large section o f the Hindu8 ver,

their l e g i t i m a t e r i g h t s by the unjust s o c i a l cu

norms o f the Hindu society. 48 a pragmatic roc

phor, ho uorked t o r o b i l i e e p u b l i c opinion agai

curtora of the Hindu society. As a thinker and

dent o f rocio logy, anthropology, econonicb pol

sophy and r e l i g i o n , Ambedkar undoratood thr nre the

toblirh s r o c i e t y i n I n d i a on the bas i r oflrgal

o f equal i ty , l i b e r t y and fraternity, end

Hindu r o c f r i o r ~ a n i r e t ion ( i t 8 intBtitution8 viz.

Ho had realised that t h e institution o f cc

u i t h "tremendous conaaquencea ' se i t chopped c

t i o n i n to f i x e d end def in i te unit., oach on0 f

luring i n t o anothei by the cuatoc o r rndogeoy'

categorically stated that the priestly claarec

Hindu8 "uore the originatorcl o f thicr 'unnaturc

toundod and maintained through the unnatural a

ing t o him, t h i s unnatural inst i tut ion a u r v i v ~

ages u i t h the he lp o f rel igious values and i t r

He e s t a b l i s h e d th ie theory a f t e r e thourough 4

study in h i s uorke, Who Were The ~hrddra?? Hob

tho Fourth Uarna i n the Indo-Aryan Society anc

blsa: Who Were They and Why They Became Untouc - uorkr ha maintained that caste and untouchebl

relipiour aanction behind them uhich led t o i t

He contented that i f caste uore 'jurt a eocial /

i t uould mot have r u r v i v e d and grown i n i t r i n

over turnty centurirr , even i n thir modern rgs

&ib.ralira. Socf aA curtor8 and ps8ctierr canr

u they undergo changer under thr rolrntlrrr r

nou coramer into i t s f o l d . There i r ncr roopa

convert i n Hinduiro. Hinduism coared t o br r

r e l i g i o n vhen caete system greu up among the H

i n the hand8 o f the orthodox has been a pouerf

pereocuting the reformers, says Anbedkar. Fu

car te and caturvarna could not be an ideal, be *-

o f a vicious system. Hence, there cannot be a

system o f s o c i a l o r ~ a n i s a t i o n than caturvarna, .- society. I t is the system uhich deadens, par

cr ipp les the people from helpful act iv i ty . .He

charecterieed caete eyetea a. irrational ond t

L i k e other tradit ional socia l philo8opher9

aleo offered suggestions to re-organiae the H i

tho Do8irr o f egalitarian principlee. 1" other Y

t o construct an ' i d s s l society or a?ree-rocie . @quality .md democracy. In. .hi@ idea l social o

ehould bo many in torsst r conacioua~y comunico

In other uorde, i n a o o c i e t y therr rhould be a

accord in^ t o h~bedkar, r o c i s l progrerr and aoc

dsasndod an " f l u i d i t y md oqueiity a aiaang the

thare equality, 1 u i l l never aria. thr ids81 r o c i r l a

The firat r t e p touardr the attainment of thr i d

O S ~ @ C tho l i q u i d a t i o n o f the hierarchical a

thr Hindu rociety. Therefore, Ambedkor demands

tion o f t h o Hindu s o c i e t y from c e r t e L ~ n and p s i

Ourin9 t h i s p e r i o d , many radical thinker8 I,

by tho ideal8 o f l iberty, a boliet i n prrliraea

and tho conviction that a l l men hove equal riqh

God and lou. Therefore, they pointed out that

erotic i n r t i t u t i o n o f caete uaa n o t compatible

demcracy. Tagore alao advocated t h i s visu.

t o Togore, ar long ae soc ie ty remained unjust t

no j us t ice i n pol i t ics . But Aabedker goes a at

end sayr, "00 January 26, 1950, us u i l l hove ec

politicr and inequal i ty i n social, oconomic ant

l i f e , Us muet remove t h i s contradiction a t th6

.orant, or @&re thore uho r u f f e t frofa inequalit *

up thr rtructure of p o l i t i c a l d e ~ c r a c y * ' Ke@l

situation i n hi8 mind Aabrdkrr @u00@8ted v@ria

The firat and formort r u ~ ~ e r t i o n lomontrd by

uas thr abol i t ion of ca r te t o a t ta in "idaol rociet -..... u---

scholars o f that period, thought that by r b o l i t i o c

car ts ", for abolieing caste, uill 8urely r i n i o i r f

lea o f c a r t e i n the Hindu soc ie ty . But this vieu

by Ambodkar because he d i d not agreo u i t h thia su!

He I t g u e d that if we t r y t o oboliah the sub-carto

Hindus, they uill fu8e u i t h each other and a o l i d i c

vor and caate may bscame more powerful. Therefor /

rub-caste u i l l not solve the problem o f caste, on

i t u i l l rtrengthen the caste system u i t h neu v i g

Candhi"r concept o f 'inter-dininga "------ -- - t o rbol i rb

8y8tso us8 r l s o refuted by Ambedkar. 8ecouss, hc

i t ir an inadsquato moan8 t o abolish caeto. I t i

that fhoro are aeay caclto Hindus who f rea ly inter

the louer carte people but i t ha8 not ruccord i n

'rpirit of carto a and mcsrtr-conrciournear ', 80 :

thoy do not inter-marry because i t is repugnan

oeliel" and their psuedo eoc,ial p r e r t i g o . %a8

notion, i t is a r t a t e o f mind,' says Ambsdkor,

t ion o f caste does not mean, therefore, the de

physical borriere, but i t means a notional cho

o f blood alone, i n h i s opinion, can create a f

k i t h and k i n . Unless t h i s f e e l i n g o f k i t h and

i n the ainds o f Hindua, the fee l ing of alienat

caste u i l l not vanioh.

Further , he pointed out tha t caste and unt

could be eradicated i f ue make the caste-Hindc

that i t had, a f t e r a l l , the religioue aanctior

Though untouchabi l i ty ha8 been attached to'thc

~ i o u e curtoms and sanction, he d i d not t a i l tc

untouchability uill continuo i n day-to-day lil

lou, oirty, uncultured and insignificant l ivo l

untouchabler. He, thore fore , arksd thr untoui

clean md 'cultured l i t o ' , not to carry the d

end a180 he advired thsa not t o ea t thr orrri

hr advired then, that they ehould atop obrsrv

After refuting the suggeetiona given by the 4

think@r@, Aabcdkar Qave practical pr0q~a.10 to U/

untouchrblea from theix i~noronce and agonay, H

of reform8 can be divided into socia l , p o l i t i c a l

and re l ig ious . Ambsdkar thinks that the untouch

become intellectually and mental ly dormant. The

a l l t h e i r hopes and init iative8 because of their

f a i t h i n the doctrine o f ' karma'. I t i s evident

that tho theory o f 'karaa' and 'dhar~a' wore so

i n the mind$ o f the ordinary Hindus tha t they t

the i r prerent agoney i s due t o their past deed,

theorise eottoned their mental attitude to occc

prrront porition and they b e ~ a n t o think that tl

get r better l i f e i n the next birth, i f they acc

preront position. This attitude led the ~ n t ~ u c l

the mental olsvory. further, their i i l i t @ r a c ~

care i n the uay of' their progress*

'Sanekrit ization" i r o f ths other msmr rug '-------. 8.N. Srinivrr, a faaous aodern Indian r o c i o l o ~ i

but a l ro exposure t o nou idea8 and valuer vMch -

frsqurnt exprersion i n the vaat body o f amrkr i

eacrsd oa u o l l PI s o c u l a ~ . a He$@, A.N. S r i n i v a

that i f ue rproad the customa and hsbito o f the *

people among the louor caste and a proper oxpor

t o aaneksi t ic knowledge may aolve tho problom a

modern I n d i a . He th inks tha t sanakrit izat ion c

coat8 t o obta in a higher p o s i t i o n i n the social

Generally speaking, thr c a r t r r occupying t t

t ionr i n tho Hindu soc ie ty are lroro exporod t o

culture and cuatoaia than the other caste8 o f tl

I t i a common phenomenon, that a man o t the loul

a r o c i o t y always t r i e s to havo or i m i t a t r tho I

h i ~ h e r 8trrtum as a way o f l i f e . Thia ia avid1

Hindu r o c i e t y olao. Fur ther , thew are .my 0

curtomr, h.bite, and r r l i ~ i o u r practicer uhich

4rbib.d by non-brshalnical car ter of the Hind

8ut ao tor no c a ~ ~ c ~ s t s change hoa trkrn pAscs t 6.. * * . .. ..- .- - ,, * ..-.

rr.ovJ QP 'caste' ~d ' ~ o u c ~ - w - ~ Q ~ * ~ $ I ' .

Tharefore, by uay of rprrading tho r o call

Tho spreading of thr r o n e k r i t i c concept8 l i k e a 0

p f ~ a pu"ua, maya saplaire and - moksa u i l l not P -a *-

bla.~' un touchrb i l i t y, becaurrcr the i r probloma

p o l i t i c a l , economic and re l ig ioue i n natu

the ranrkrit ic myth t o the common man i t may

tho myth or epic , but i t u i l l not aolve the c

b i l i t y b Instead o f s o l v i n g the problem o f cas

timer, i t u i l l strengthen the "eocial euperia

higher caste and r trengthen the pauedo-rentia

louer stratum o f the society.

Further, the ogoniea o f the untouchables

o f educet ional , p o l i t i c a l , soc ia l end economr

i r true that, uhoeverghas educational, polil

economic r t rength i r capable o f tyranizinq tl

hove any o f them. Thorefore, Ambedkar gave

thc untouchables t o acquire educational, pol.

and economic etrength through proper naanr. the

tho untouchobloe, he thought, urr 1. aursrt u

them s ronse o f ae l f respect md digni ty .

touaroe them would surely change. Therefore, A

b e l i e v e d that education would open their ayes t

Part the world was progressing and how backvard

Hence, lack o f knowledge due t o lack o f educati

main cause for their agon ie s . ..

I t is necessary t o mention here, t h a t t o pr

education i s necessary. Can education s e r v e as

destroy cas te system? As Ambedkar s a i d , my anr

d o u b l e l i n e , "yes ' as well "no *. First, they ar --

the ill-treatment and their s ta tus may be @ l e v <

lover t o the h i y h e i . Further, the ir h i g h e r qui

economic condition, which would pave the uay t c

social s t a t u s i n society, would help t o remove

st igma. From t h i s p o i n t of v i e w e d u c a t i o n may

t o destroy the stigma o f caa ta . I t is t r u e th(

modern educat ion , c a s t e i s c e r t a i n l y u n d e r g o i ~

But, caste i s e t i l l significant i n certain con

oxaaple, during election the preference o f can - mainly bored on casts. Hence, i n s wider $4308

are s i ~ n i f i c a n t i n modern India, and every pol

Second, i t is necessary t o state t h a t gover

more money for education, but so far no concret

appeared i n the Hindu society. I t i s evident t

percent o f hignly educated are observing caste

uant to retain their caate identity. For exam[

h ign ly educated caste Hindus have never shown i

on caste. The lower c a s t e too, who have a ~ q u i i

cat ion and pos i t ion uant t o mainta in their c a d

benef i ts ,

Further, i n I n d i a , educat iun is being give1

aca le , out i t is not g i v e n t o t h e right strata

society. For example, not only a lower caete 1

any boy from a village may not get good and s t l

t ion due to lack of f a c i l i t i e s i n any v i l l a g e . /

boy, houever, with h i s p a r e n t a l influence and

enable t o gecure good education i n a c i ty or .i,

in such cases, caste i s re ta ined only for

t i e s . Hence, due t o vested interest he uanta

carte and i t$ identity, for the advantage8 i t

tha ahher hand. if' we g i v e oducat i~n t o the

I t wae Ambedkar'e ardent desire that i f t h

acquired the political strength, they may osca

treatment ana oppression. As a believer o f de

demanded equal r ights to the untouchables vhi

possession o f the ent i re humanity. According

democracy i s not only a form o f government but

l i f e . He argues that democracy is an attitude .-LC-

at t i tude o f respect and equali~ty towards one's

men. Further, democracy i a a social organisat

r i g i d social barriers. Democracy i s incomple t

t en t w i t h i s o l a t i o n and exclusiveness, re su l t i

t i o n between the privileged and unprivileged. 6

further, Ambedkar argues t h a t , i f any rect

denied their basic human rights , i t must be pr

by the goyernment through r a d i c a l and rovoluti

i n the constitution. On t h e basis o f t h i s , Am

tho constitutional safe-guards t o the untouchr

A t the sometime, er r juriclt Ambedkar kneu

nacmaaarv t o i n s t i t u t i n o reforms i n a ~ c i s t y .

Thoretore , he point* ' out that the gaurrnto - ..-

consist not i n the form o f provision but in

remedy f o r its enforcement,if i t is vio late

class.

Based on t h i s , Ambedkar submit ted a schl

safe guards t o compen8ato t o r the i n j u s t i c e

untouchables t o the various comaitteer. The

the pol i t i ca l *trugglr i n -6aCer~uard the unt

2. The Simon comaisrion 1928,

3. The sound Table Conferencer o f 1930,

4. The Poona pact 1932,

5. The propoualr o f Sir Stafford Crippa,

6. Tbo cabinet aiosion plan 1946,

7, The conrtituont Aeaol~bly 1946-1950

8. The Indian Conrti tut ion 1950.

-

A. a roault o f Arrbodkar'o e f f o r t s , the [

2. Claim t o representation i n rorvieea;

3. Operation o f tho Fundamental Rightr 8

4. Special departmental care and protect4 discrimination and

5 . Special Minister and Welfare bureeur.

According to Ambedkar,, caste-coneciouenes 1 J '

economic grouthit o l the country, I t creates

ere harmful foz col lect ive efforts i n agricul

activitioa., Rural doveloparent, i n the preaen

relation#, uould be against the principles of

r o c i a l i a n . Therefore, the great feudaJ eatat

casteism must be broken up and the land be d f

the people uho till i t and uho can collective

tor thr rapid progreru o f tho country. Hence

tw concepts: the concept o f s ta te s o c i s l i r l i

a? con8l i tut ionr l lou md porlirmontsry draw

land-lo~dirm, the s tate rurt br tl

land w'~a not t h e p r o p r i e t o r or the perrant.

con8equence of the a b o l i t i o n o t land lordi8r

t4ve farming or co-operative ?arming. Leu8

factor i n maintaining soc ia l peace and jurtii

di f farent groups i n society. Law is tho gus.

m d l i b e r t y o f the people. To him lou does I

thr 10901 function8 i n s o c i e t y but also regu.

r o c i e t y or well as nation. Therefore, he rol

touchabloe as economically dependent on the I

propoaod r t r te ownerrhip i n agriculture u i th

aothod o f c u l t i v a t i o n and a modified rPta o f

?&@la of agricultural industry. He thankr tl

t ion of r~r icul ture i a the best uay to ' the

escape Prom the landlord$. Tharef'ore, Ambedl

#ateblirh oconoaic domo~SaCy t o bridge the 91

'hever and have not ", through the conat i tut ,

In thr hirtory o f reformation, - - the s o c i i

not f u l l y 4pprrcirtad by the ~ f i s t y a R ~ @ g l !

challenge the society, he u i l l be boycotted

or treated as an ant i social. Whereas, uhec

reformer challenges the government, he has t

whole r o c i e t y and apprec ia ted as martyr and

Alabedkar had ' been fully conscious o f the t~

bulatione o f a social reformer, he uholeheax

t h i s job and triea t o ameliorate the Hindu a

and the untouchables in particular.

- The sincere e f f o r t s oP Ambedkar ars

t h e untouchtibles against the ~ o c i a l justice ,--#---

them the spir i t o f self-respect and se l f -cor

t o f r e e the untouchables f rom t h e i r inferioc

uhich was incu lcated i n their minds through

rocial customs. The question before us i a :

come o f h i s l i f e and mission? What is tho a

tho ox-untouchables o f the frse India?

Lookinq a t the social philosophy o f Amb

three years, i n oroer t o judge uhether i t ua

The c o n l t i t ~ t i o n o f indopendent India c u

r a i d t o be a charter o f freedom tror the a91

t i e 8 o f the untouchables. I t was ryabolized

mt o f llrbodkar as the Chairman tor d r a f t i n

of India , e high honour done t o tho untoucha

a uholo. I t ahoued the democratic torperaaa

government o f Ind ia under the able loaderahi

I n the l i g h t o f the neu conet i tu t ion o f

b i l i t y was declared abolished by the Article

Constitution. The p r o v i s i o n o f . fundmoptal

tor every cit izen o f Ind ia , regasdloaa o f ca

race, place o f b i r t h and sex is the land oar

ta l r i g h t e . Tho untouchables uero . no more u

untouchrbil ity i t a o l t has been spoci f i c a l l y

Indian con8 t i tu t ion. Tho untouchabil i ty Ac

b i t a d any type of discriaination. f?es@rvatf

tm yserr a t f f r r t for t h o d @ p ~ 0 ~ 8 0 d cl@8aag

educrtioniiil i n r t i t u t i o n e the @ l @ c t i ~ n for 84

and the por l ieaqnt as well a8 the govrrnmenl u i th

of ~ n u u c h a b i l i t y war a t i l l thrrr . Though thr

of A e b e d k ~ ' 8 demand war f u l f i l l e d by the conat

India, the emancipation o f 'eocial conrcien

Hindu society uae not a c t u a l l y r e e l i r r d i n the

Carte i n India is t h e by-product o f Hindu R o l i ~

curtoas. As l o n g as caste system e x i s t s i n Hin

untouchability w i l l not go. In rp i te a f con8tft

mandate, untouchability sti l l exiets i n Hindu a

Lcauae,- ttto c~nrtitution abolished untouohabil

C.5, Ghurye, Por instance mentions i n h i a u ,/

Classand Occupation, the vio lent a c t i o n by the

r ~ a i n a t the untouchaoles uhich had occurred bet1 7

1956. a e t o i l l g ment ions the iiltreatmentr o f

ui thout any special eaphaeis but merely as en i.

tho inciaent which occured on 25 Decembor 1968,

ing a p r o t r a c t e d quarrels between landowners an[

the house8 along an entire Hari jan street were . 8

forty tug women and children ~ u r n e d t o daeth. la

4180 provided an extended account o f such harasr

h a d i n g a r t i c l e i n the S ta te r Flan 4 October 1971 which

o b r ~ r v s t i o n e e v i d e n t l y prove, that the condi t ior 1 chrbloa hmr n o t improved i n r u r a l India. This I

and coraunal v io lence i n Tamil Naduaro sled a cr , +. ,Ir !A# 1 !+

i n tho neua paper8. Such is the c o n d i t i o n o f tl

to-day, and ruch uae the condi t ion uhich uae fr

by hbedkar . Thorefore, rights are pro tec ted nc

by tho a o c i a l and moral conscience o f society .

cience i s ruch that i t is prepared t o recognisa

uhich lau choose t o enact , r i g h t s will be safe i

i f the fundamental r i g h t s a r e opposed by the col

no parliament, no j u d i c i a r y can guarantee the ei

l iberty o f t h e oppressed s e c t i o n o f s o c i e t y . TI

not Law but o n l y the mental change that can pro1

cheolea o f I n d i a .

From another p o i n t o f view, t h e objective o:

t ional aafrqusrdr i r that, some o f t h e ol

of thr Hindu society rhould be e l s v r t r d from thc

&It thir p01icy or the theory proved t o be '

inetaad $8 t h a t , as tho reservat ion i a tzn $ 1

b i r t h and not on t h a t o f soc ia l and ocanoril

mjozity of the people uho take advantage o

t ion are those uho aro already aff luent. Ti

a class among there favoured sections o f 801

po l iee t h e b e n e f i t s o f reservations and beh,

Brahmin ', w h i l e the rest o f them s u f f e r u i t l

rtigma. But is there any justification for

for t h e son o f an I A S O f f i c e r or, IPS Olficc

fiinister uho happens t o be a cobbJ,er by b i r t

that t h e reservation Tor scheduled caste or

has been u t i l i s e d , and has been taken advan'

those uho are already affluent.

What then are we t o do? Are we t o make

vices, educational incl t i tu t ions and l eg ie l s '

p l i c s o f t h e people who are already benefit1

Tho r e a l motive o f reservation t o u p l i f *

?so. thrir very old eupreerion i s thwrtad 1

very .aid people who manopolire.

condit ion8 or because they have been too

aovantage o f the f a c i l i t i e s for advancement

I n d i a offers . The s o l u t i o n then i a t o cree

by meene o f which a m a j o r i t y o f the d o p r i b 'w

enablod t o u t i l i a e t h e o p p o r t u n i t i e s o f the

p o l i c y and t o compete u i t h those who are a 1

by tho p o l i c y .

The Buddhiat conversion movement which

d i f f e r s from Christian, Arya Samaj or S i k h I

many ways. For example, C h r i s t i a n convereii

a c t i v i t y uh ich prov ided c e r t a i n economic an(

t o the converts. Whereas i n Buddhist convr

inaupuxeted by Ambedkar, t h e s a v i o u r o f t h e

the aearch for a new identity combined with i s ettomptod.

l i t y l What i a t h e condi t ion o f the convrrt !

aelvem tho 'neo-8uddhiet a 7

The 1971 Cenrur o f Indi,a, record. a a o f

won9 tha 8uddhirt than snong the R-s 1 the qumrtion irr what i r tho roaron for thic

with tha t o f other c o u n t r i e s . f u r t h e r , t h e

a l l i n the l i f e - s t y l e o f Neo-Buddhist. Eve

psycholog ica l freedom which still p r e v a i l 8

V i l l a g e v i o l e n c e toward Buddhists has incre

c la im s ta tus on par with the other caste H

p i r f o r t ~ i t r a o i tional d u t i e s . 9

However, t h e c o n v e r t e d auddhiste;) have J

t h a t a psychological freedom from t h e sense

t i n g person is a major achievement o f the 01

Th i s i s also supported by an article i n the

uhich confirrnv t h i s v iew: "They (8uddhirt8)

r i d o f their age-old in fer ior i ty complex.

eenve o f identity and newly acquired confidc

/'-"'

you youth among thorn have completely shed tt 1

tha t had cramped t h e i r existence and have ac

ra t iona l v i e u l i f e . 181 0

I n s p i t e o f a thousand possible examples

and new life, i t must be $aid t h a t the Buddl

o f c i t i e s , or londlesa i n the rural areas, I

converv ion t o another r e l i g i o n was one aspect c

tac t i tac e f f o r t . Economic improvement for the r

Prom v i l l a g e hdrassment and urban pre judice , C i

o n l y Lhrough p r o p e r mental adjustment w i t h otht

oP the Hindu society. Therefore, the conclusic .--- t h e u i x i o u s o b s e r v a t i o n s o f Anbedkar's l i f e anc

t h a t there has been some l imited improvement ii

and soc ia l fislds i n s p i t e o f many adverse Pac

our t h e progress o f the untouchables. We can

evbn Ln,s l i , ~ : i t i ~ achievement is solely due t o

and pdssionatk e f f o r t s o f Ambedkar.