Dr. B.R. Ambedkar’s views on the origin of untouchability are central to understanding his critique of the social structure in India, particularly the caste system. As a leading social reformer and the architect of the Indian Constitution, Ambedkar dedicated his life to the abolition of untouchability, a practice that discriminated against certain sections of society and relegated them to the status of “untouchables.” His analysis of the origins of untouchability was multifaceted, drawing from historical, social, and religious perspectives. He critically examined the caste system, its roots, and its evolution, placing significant emphasis on the role of Hinduism in institutionalizing untouchability.
Ambedkar’s theory of the origin of untouchability is a critical examination of how caste distinctions evolved and became entrenched in Indian society. He looked at the system’s historical development, its religious and social implications, and its impact on the lives of the marginalized.
1. The Historical Origins of Caste and Untouchability
Ambedkar’s view on the origin of untouchability is deeply linked to his analysis of the caste system, which he believed emerged from the Aryan invasion theory and the socio-political structures that developed thereafter. According to Ambedkar, the caste system was not originally a part of the Indian social structure but was imposed as a social and political stratification following the arrival of the Aryans in India.
a) Aryan Invasion and the Emergence of Varna System
Ambedkar argued that the caste system began as an attempt by the Aryan rulers to maintain control over the indigenous population. In his work “The Untouchables: Who Were They?”, Ambedkar suggests that the Aryans, upon their arrival in India, divided the society into four main groups (varnas): Brahmins, Kshatriyas, Vaishyas, and Shudras. According to Ambedkar, the Shudras were the indigenous people of India who were subjugated by the Aryan invaders and placed at the bottom of the social hierarchy.
Ambedkar maintained that the Aryans initially did not consider the Shudras as “untouchables,” but over time, the differentiation between the Aryan and non-Aryan people led to the construction of the idea of untouchability. The Shudras were relegated to a low social status, and their ritual impurity was emphasized in religious texts, which ultimately laid the groundwork for the systematic discrimination and exclusion of certain communities.
b) Rise of Untouchability from the Rigidity of Caste
Ambedkar argues that untouchability did not emerge immediately but developed over time as the caste system became more rigid. Initially, the varnas were more fluid, but over centuries, the caste system became institutionalized, and the boundaries between castes became rigid and hereditary. This transformation gave birth to the concept of untouchability, where individuals belonging to certain castes, particularly the Dalits (formerly known as untouchables), were regarded as “impure” and forced to live in segregation, outside the mainstream social, economic, and religious structures of society.
2. The Religious Foundation of Untouchability: The Role of Hinduism
Ambedkar’s analysis of the origin of untouchability is inextricably linked to his critique of Hinduism, the religion that he believed was responsible for the institutionalization of caste and untouchability. Ambedkar argued that the caste system was not just a social practice but was rooted in religious doctrines, particularly in the Vedic texts and the Manusmriti.
a) Manusmriti and the Justification of Untouchability
Ambedkar sharply criticized the Manusmriti (an ancient Hindu text that codifies social laws), which he believed legitimized and institutionalized untouchability. The Manusmriti outlined a hierarchical social order that imposed severe restrictions on the lower castes. Ambedkar pointed out that the text categorized people based on their purity and impurity, with the Dalits being described as the most impure and relegated to performing menial, degrading tasks that were considered polluting by higher castes. According to Ambedkar, these religious justifications for inequality and untouchability were the key factors in embedding untouchability in the social fabric of Hindu society.
In “Thoughts on Linguistic States”, Ambedkar referred to the Manusmriti as the “Bible of Caste”, which codified the distinctions between the castes and emphasized the inequality of individuals based on their birth and caste. He argued that this text became the foundation for untouchability, as it created a rigid social order and ensured that the untouchables remained at the bottom of the social hierarchy.
b) Hinduism’s Role in Institutionalizing Caste and Untouchability
Ambedkar contended that Hinduism, through its sacred texts and practices, perpetuated untouchability by maintaining the idea of ritual purity and impurity. The concept of ritual pollution meant that those labeled as “untouchables” were considered polluting to society, and their presence was believed to degrade the purity of higher castes.
Furthermore, Ambedkar criticized the Hindu priesthood for perpetuating caste and untouchability as a means of maintaining their own power and privilege. The division of labor based on caste, which was sanctified by religious ideology, created a system in which untouchables were denied access to temples, education, and political power. They were forced into occupations considered impure, such as leatherworking, cleaning (including latrines), and burying the dead, which further reinforced their marginalization in society.
3. Untouchability as a Means of Social Control
Ambedkar’s understanding of untouchability also extends to its role as a tool of social control and exploitation. He argued that untouchability was not simply an aberration or an accident of history; it was a deliberate socio-political system that was constructed to serve the interests of the higher castes. It allowed the upper castes to maintain control over the labor, resources, and privileges of society while keeping the Dalits in a state of perpetual subjugation.
The untouchables were viewed as servants or slaves whose labor was exploited but whose status as untouchables meant that they could never rise to a higher social status. Ambedkar believed that the system of untouchability was designed to keep the Shudras and Dalits perpetually economically dependent, socially inferior, and politically powerless, thus ensuring that the existing power structures within society remained undisturbed.
4. Untouchability and the Evolution of Hindu Society
Ambedkar traced the origin of untouchability to the historical development of Hindu society. He argued that untouchability evolved through the following stages:
- Pre-Aryan Society: Before the Aryan arrival, there was a more fluid social structure, where distinctions between people were likely based on occupation, but these distinctions were not as rigid as the caste system that later emerged.
- Aryan Influence: The Aryan invasion introduced the idea of caste, creating a rigid social stratification based on birth. Initially, there was no notion of untouchability, but the Shudras (the indigenous population) were gradually marginalized.
- Institutionalization of Caste: As Hinduism became more codified, particularly through the Manusmriti and other religious texts, untouchability began to take root. The untouchables were segregated, excluded from the mainstream religious and social practices, and subjected to severe discrimination.
5. Ambedkar’s Critique and Rejection of Hinduism
Ambedkar’s understanding of untouchability led him to a radical conclusion: he rejected Hinduism as the source of social justice and the key to the emancipation of the untouchables. He saw Hinduism’s caste system and the practice of untouchability as a major hindrance to the social, political, and economic progress of the untouchables.
As a solution, Ambedkar embraced Buddhism as an alternative. He believed that Buddhism—with its rejection of caste, its emphasis on equality, and its focus on individual liberation—could offer the Dalits a way to escape the oppressive structures of Hindu society. Ambedkar’s conversion to Buddhism in 1956 was a symbolic act of rejection of Hinduism and an attempt to provide the Dalits with a new spiritual and social identity free from the burdens of untouchability.
Conclusion: Ambedkar’s Legacy on Untouchability
Ambedkar’s view on the origin of untouchability was revolutionary and critically examined the historical, social, and religious forces that gave rise to the caste system and institutionalized untouchability. He argued that untouchability was not an inherent or natural condition but was a constructed system designed to maintain social control and exploit the lower castes. His analysis remains foundational to understanding the social and religious history of India, and his efforts to dismantle the caste system and untouchability continue to inspire social justice movements around the world.