Undermining Ambedkar? The hidden agenda behind calls for a new Constitution

By Ram Puniyani*

Indian society has long been riddled with inequalities. Some forces today seek to undermine or even do away with the Indian Constitution, which remains a vital instrument in the struggle for equality and social justice.

On one hand, patriarchal values have been glorified in scriptures; on the other, the Varna–caste hierarchy has been sanctified by religious texts. These inequalities, rooted in antiquity, continue to persist.

The earliest major opposition to caste-based inequality was articulated by Gautama Buddha, whose central teaching was samata—equality. His ideas influenced society to some extent, but a counter-revolution led by Brahmanical forces reinstated the caste hierarchy in a rigid form. In medieval times, saints such as Kabir, Namdeo, Tukaram and Narsinh Mehta expressed the pain of caste discrimination, while in Kerala, Narayana Guru launched a significant movement against caste oppression.

The advent of British rule and modern education opened further space for reform. Jotirao and Savitribai Phule took historic steps against caste and gender inequality by starting schools for Dalits and women. Babasaheb Ambedkar carried this forward, leading struggles such as the Chavdar Talab satyagraha and the Kalaram Mandir movement, and by symbolically burning the Manusmriti. He also founded the Bahujan Hitakarini Sabha and Scheduled Caste Federation, parallel to the freedom struggle. After the Poona Pact, Mahatma Gandhi initiated efforts for social equality through temple-entry campaigns and inter-dining with Dalits. Equally significant were the contributions of Periyar Ramasamy, who launched the Self-Respect Movement.

With independence came the Constituent Assembly. At Gandhi’s suggestion, Ambedkar was appointed chair of the drafting committee. His committed work ensured that equality, social justice and affirmative action were enshrined in the Constitution.

The opening phrase—“We the People of India”—points to an inclusive charter committed to protecting weaker sections of society. The Assembly debates strongly reflected the values of social justice, resulting in provisions against untouchability, affirmative action and reservations. The Preamble not only proclaims liberty, equality and fraternity but also explicitly commits to justice—social, economic and political.

Social justice entails equal treatment of all citizens, irrespective of caste, religion, gender or other distinctions. Economic justice involves reducing glaring inequalities of wealth, income and property, moving towards distributive justice. Political justice guarantees equal rights and equal participation in governance. These ideas drew inspiration from the Russian Revolution of 1917.

- Fundamental Rights reinforce these principles through:

- Equality before the law (Article 14)

- Prohibition of discrimination (Article 15)

- Equality of opportunity in public employment (Article 16)

- Abolition of untouchability (Article 17)

- Abolition of titles (Article 18)

These provisions lay the foundation for dismantling caste-based oppression. As former Chief Justice Gajendragadkar observed, social justice means ensuring equal opportunities in all spheres and preventing inequalities. Directive Principles further strengthen this commitment—Article 15(4) allows special provisions for socially and educationally backward classes, Article 16(4) provides for reservations in public employment, and Article 46 mandates the state to promote the educational and economic interests of weaker sections and protect them from exploitation.

Yet today, there are open challenges to the very concept of social justice. Bibek Debroy, former chair of the Prime Minister’s Economic Advisory Council, has argued that the Constitution is a colonial legacy and suggested drafting a new one—raising doubts about its core values of socialism, secularism, justice, equality and liberty. Similarly, ideologues of the Hindu Right promote the notion of India as a “civilizational state,” subordinating the Constitution to values derived from the Vedas and Manusmriti. They dismiss historians who highlight India’s plural heritage and lament the prominence of the Mughals in historical narratives over dynasties like the Cholas.

The need of the hour is clear: to defend and deepen the vision of social justice enshrined in the Indian Constitution. Its principles remain indispensable to building an inclusive, democratic and egalitarian India.

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