Temple entry wont make equals

15 03 2008

N.B :- This is the content of the letter written by Dr. Ambedkar to Mr. Bhaurao Gaikwad on 3rd March 1934, regarding the KalaRam Temple Entry Satyagraha-which stated on 2nd March 1930 , but whose preparation was underway for months. It started “with” the leadership of Dr. Ambedkar. His inaugural speech remained consistent with the conviction in which the Satyagraha was withdrawn. It was stopped immediately after the reciept the the said letter.

….. It is very kind of you to have asked me my views on the propriety of the Depressed Classes launching upon a Satyagraha at the Kala Ram Temple in Nasik on the coming Ram Navami Day. I have no position in saying that such a move would be quite uncalled for and should not merely be suspended but stopped altogether. This may appear strange and surprising coming as it does from one who was the author of the Satyagraha. But I am afraid to declare this change of front. I didn’t launch the temple entry movement because I wanted the Depressed Classes to become worshipers of idols which they were prevented from worshiping or because I believed temple entry would make them equal members in and an integral part of the Hindu Society. So far as this aspect of the case is concerned I would advise the Depressed Classes to insist upon a complete overhauling of Hindu Society and Hindu theology before they consent to become an integral part of Hindu Society. I started temple entry Satyagraha only because I felt that was the best way of energizing th Depressed Classes and making them conscious of their position. As I believe I have achieved that purpose I have no more use for temple entry. I want the Depressed Classes to concentrate their energy and resource on politics and education and I hope that they will realise the importance of both.

SECTION- IV Kalaram Temple entry Satryagraha, Nasik and Temple entry movement, Volume-XVII. Dr. Babasaheb Ambedkar Writing and Speeches

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Land of Hero-worship

16 07 2007

India is still par excellence the land of idolatry. There is idolatry in religion, there is idolatry in politics. Heroes and hero-worship is a hard if unfortunate, fact in India’s political life.

SECTION IX, Ranade, Gandhi and Jinnah. Vol-I, Dr. Babasaheb Ambedkar Writing and Speeches





Political Philosophy of Ranade

16 07 2007

What was the political philosophy of Ranade ? It may be summed up in three propositions :

(1) We must not set up as our ideal something which is purely imaginary. An ideal must be such that it must carry the assurance that it is a practicable one.

(2) In politics, sentiment and temperament of the people are more important than intellect and theory. This is particularly so in the matter of framing a Constitution. A constitution is as much a matter of taste as clothes are. Both must fit, both must please.

(3) In political negotiations the rule must be what is possible. That does not mean that we should be content with what is offered. No. It means that you must not refuse what is offered when you know that your sanctions are inadequate to compel your opponent to concede more.

N.B:- Dr. Ambedkar sums up Ranade’s political philosophy in these propositions and discusses their significance in the following paragraph.

SECTION VIII, Ranade, Gandhi and Jinnah. Vol-I, Dr. Babasaheb Ambedkar Writing and Speeches





A politician..

16 07 2007

A politician does not merely trade in politics but he also represents particular faith covering both—the method as well as the metaphysics of politics.

SECTION VIII, Ranade, Gandhi and Jinnah. Vol-I, Dr. Babasaheb Ambedkar Writing and Speeches





How to Protect Fundamental Rights

16 07 2007

The idea of making a gift of fundamental rights to every individual is no doubt very laudable. The question is how to make them effective ? ‘The prevalent. view is that once rights are enacted in a law then they are safeguarded. This again is an unwarranted assumption. As experience proves, rights are protected not by law but by the social and moral conscience of society. If social conscience is such that it is prepared to recognizes the rights which law chooses to enact rights will be safe and secure. But if the fundamental rights are opposed by the community, no Law no Parliament, no judiciary can guarantee them in the real sense of the word. What is the use of the fundamental rights to the Negroes in America., to the. Jews in Germany and to the Untouchables in India.? As Burke said, there is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against a whole body of people who are determined to defy it. Social conscience—to use the language of Coleridge—that calm incorruptible legislator of the soul without whom ail other powers would ” meet in mere oppugnancy— is the only safeguard of all rights fundamental or non-fundamental”

SECTION VI, Ranade, Gandhi and Jinnah. Vol-I, Dr. Babasaheb Ambedkar Writing and Speeches