Dr. B.R.

Ambedkar, one of the most prominent social reformers and architects of modern India,
dedicated much of his intellectual and political work to understanding and addressing the
problem of untouchability. His analysis of untouchability provides a detailed historical,
sociological, and philosophical perspective that remains a cornerstone of social justice
discourse in India.
Below is a comprehensive explanation of untouchability, its origins, and its societal implications,
with a special emphasis on Dr. Ambedkar’s views.
1. Who Were the Untouchables?
The term “untouchables” refers to a group of people historically marginalized in Indian society,
belonging to what is now known as the Scheduled Castes. Untouchables were excluded from
the four-fold varna system of Hindu society—comprising Brahmins, Kshatriyas, Vaishyas, and
Shudras—and were considered “outcastes.” Their status was deeply entrenched in the caste
system, which is a hierarchical and hereditary social structure based on notions of purity and
pollution.
Untouchables were traditionally assigned the most menial and degrading occupations, such as
handling dead animals, manual scavenging, cleaning latrines, and other tasks considered
impure. They were segregated from the rest of society, forbidden from entering temples, using
public water sources, or participating in mainstream cultural or social activities.
2. Historical Roots of Untouchability
The origins of untouchability are complex and multifaceted, with historical, religious, and
economic dimensions. Dr. Ambedkar identified several key factors that contributed to the
emergence and perpetuation of untouchability:
a. Religious Sanctions

• Ambedkar argued that untouchability has its roots in the religious texts and
practices of Hinduism. He cited examples from the Manusmriti and other Dharmashastras,
which institutionalized social inequality and prescribed strict rules for maintaining caste purity.

• The concept of ritual purity became central to the caste system, and certain
occupations were deemed polluting. Those engaged in these occupations were stigmatized
as untouchables.
b. Economic Exploitation

• Ambedkar highlighted the economic dimensions of untouchability, noting that

untouchables were systematically denied access to resources and opportunities. They were
relegated to occupations that were economically unrewarding, ensuring their perpetual
poverty and dependence on upper castes.
c. Social Exclusion

• Untouchables were physically and socially segregated from the rest of society.
This exclusion was reinforced through endogamy, restrictions on social interaction, and denial
of access to education and public spaces.
d. Political Powerlessness
 • The marginalization of untouchables was also political. They were denied any
meaningful participation in governance or decision-making processes, further entrenching
their subordinate status.
3. Dr. Ambedkar’s Analysis of Untouchability
Dr. Ambedkar’s study of untouchability was both empirical and philosophical. He sought to
uncover the origins of this practice and provide a framework for its eradication.
a. Untouchability as a Product of Brahminical Supremacy

• Ambedkar argued that untouchability was a deliberate creation of the Brahminical

order to maintain social hierarchy and dominance. According to him, untouchables were
originally Buddhists who refused to convert to Brahminism after the decline of Buddhism in
India.

• He suggested that the untouchables’ association with practices considered

impure by Brahmins was a consequence of their resistance to the Brahminical order.
b. The Role of Religion in Perpetuating Untouchability

• Ambedkar was deeply critical of Hinduism for its role in sustaining untouchability.
He pointed out that Hindu religious texts legitimized the caste system and untouchability by
associating them with divine will.

• He famously rejected Hinduism and converted to Buddhism in 1956, advocating

Buddhism as a path of liberation for untouchables.
c. The Psychological Impact of Untouchability

• Ambedkar delved into the psychological dimensions of untouchability,

emphasizing how it instilled a sense of inferiority among the oppressed. He described
untouchability as a form of slavery that robbed individuals of their dignity and self-worth.
d. The Economic Roots of Untouchability

• Ambedkar identified economic exploitation as a core aspect of untouchability. He

noted that untouchables were denied access to land, education, and employment
opportunities, making them economically dependent on the upper castes.
4. Ambedkar’s Vision for Eradicating Untouchability
Dr. Ambedkar dedicated his life to eradicating untouchability and uplifting the oppressed
classes. His strategies for achieving this included:
a. Political Empowerment

• Ambedkar believed that political power was essential for the emancipation of
untouchables. He advocated for separate electorates for Dalits and played a key role in
securing constitutional safeguards for Scheduled Castes.

• As the chairman of the drafting committee of the Indian Constitution, Ambedkar

ensured the inclusion of provisions for abolishing untouchability (Article 17) and promoting
social justice.
b. Education as a Tool for Liberation
 • Ambedkar famously said, “Educate, Agitate, Organize.” He believed that
education was the most powerful tool for breaking the chains of caste oppression and
empowering untouchables to demand their rights.
c. Conversion to Buddhism

• Ambedkar saw conversion to Buddhism as a means of rejecting the caste-based

oppression inherent in Hinduism. He argued that Buddhism offered a path of equality,
rationality, and compassion, free from the hierarchies of the caste system.
d. Legal and Social Reforms

• Ambedkar championed the introduction of legal measures to abolish

untouchability and ensure equal rights for all citizens. The Constitution of India, which he
helped draft, outlawed untouchability and provided for affirmative action to uplift marginalized
communities.
e. Economic Reforms

• Ambedkar emphasized the need for land reforms, industrialization, and access to
education and employment as means of achieving economic equality for untouchables.
5. Legacy and Impact of Ambedkar’s Work
Dr. Ambedkar’s efforts laid the foundation for the socio-economic and political upliftment of
untouchables in India. His legacy includes:
a. Legal Provisions

• Article 17 of the Indian Constitution abolished untouchability and made its

practice punishable by law.

• The Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act,

1989, was enacted to prevent discrimination and violence against Dalits.
b. Social Movements

• Ambedkar inspired generations of Dalits to organize and fight for their rights. His
work continues to influence social justice movements in India and beyond.
c. Global Recognition

• Ambedkar’s analysis of caste and untouchability has gained global recognition,

influencing scholars and activists worldwide in their fight against social inequality.
6. Conclusion
Untouchability represents one of the most oppressive forms of social discrimination, rooted in
the caste system and sustained by religious, economic, and political structures. Dr. B.R.
Ambedkar’s comprehensive analysis of untouchability highlights its origins, mechanisms, and
devastating impact on millions of people. Through his relentless efforts as a scholar, leader, and
reformer, Ambedkar provided a roadmap for the eradication of untouchability and the
establishment of a more just and equitable society.
Ambedkar’s vision remains a guiding light in the fight against caste-based oppression,
reminding us of the importance of education, empowerment, and equality in building a society
that values the dignity and humanity of all its members.
“Annihilation of Caste” is

one of Dr. B.R. Ambedkar’s most influential and radical works.

Originally written as a speech in 1936, it critiques the caste system in
India and calls for its complete eradication. Although it was intended to
be delivered at the annual conference of the Jat-Pat Todak Mandal (a
reformist Hindu organization), the invitation was withdrawn due to the
controversial content. Undeterred, Ambedkar self-published the
speech, which has since become a cornerstone in the discourse on
caste and social justice.

1. Historical Context of “Annihilation of Caste”

a. Social Backdrop

• Indian society was deeply stratified by the caste system, which dictated every
aspect of an individual’s life—occupation, social interactions, and access to resources.

• The caste system was justified and perpetuated through religious texts and
traditions, creating a rigid hierarchy that marginalized a significant portion of the population,
especially the untouchables (now called Dalits).
b. The Immediate Trigger

• The Jat-Pat Todak Mandal invited Ambedkar to address their conference on the
question of caste. However, when they reviewed his draft, they found his critique of Hinduism
and the caste system too radical and rescinded their invitation.

• This incident underscored the reluctance of even progressive Hindus to accept a

fundamental critique of their religion.
2. Core Arguments in “Annihilation of Caste”
Ambedkar’s speech is a scathing critique of the caste system and the Hindu social order. He
uses historical, religious, and moral arguments to call for its destruction.
a. The Immorality of the Caste System

• Ambedkar argues that the caste system is inherently immoral because it denies
individuals their dignity and agency. It perpetuates inequality and dehumanizes large sections
of society.

• He refutes the idea that caste is necessary for social order, emphasizing that it is
instead a source of division and conflict.
b. Caste and Religion

• Ambedkar holds Hinduism responsible for institutionalizing caste through its

scriptures, such as the Manusmriti, which prescribe caste-based duties and restrictions.
 • He critiques the reluctance of Hindu reformers to question the authority of
religious texts, arguing that any meaningful reform must begin with rejecting these texts.
c. Incompatibility with Democracy

• Ambedkar highlights that the caste system is antithetical to the principles of

democracy, as it denies liberty, equality, and fraternity—the foundational values of a
democratic society.

• He warns that India cannot achieve true democracy unless the caste system is
abolished.
d. The Role of Brahmins

• Ambedkar criticizes the Brahmins for upholding and benefiting from the caste
system. He challenges them to use their influence to dismantle the system rather than
perpetuate it.
e. Rejection of Gradual Reform

• Ambedkar rejects the idea of gradual reform within the framework of Hinduism.
He argues that the caste system is so deeply entrenched in Hindu society that only its
complete annihilation can bring about meaningful change.
3. Ambedkar’s Proposed Solutions
Ambedkar does not merely critique the caste system but also offers concrete solutions for its
eradication.
a. Inter-caste Marriages

• Ambedkar identifies inter-caste marriages as the most effective way to break the
caste system. He argues that endogamy (marriage within one’s caste) is the foundation of
caste and must be dismantled.
b. Education and Social Awakening

• Ambedkar stresses the importance of education in empowering the oppressed

and raising awareness about the injustices of the caste system.
c. Political and Legal Measures

• He calls for state intervention to ensure equal rights and opportunities for all
citizens, irrespective of caste.
d. Conversion

• Ambedkar hints at the possibility of conversion as a means for untouchables to

escape the oppressive Hindu social order. This idea would later culminate in his conversion to
Buddhism in 1956.
4. Ambedkar’s Critique of Reformist Hindus
Ambedkar is particularly critical of Hindu reformers who advocate for the abolition of
untouchability but refuse to question the caste system itself.
a. Limited Scope of Reform
 • He accuses reformist Hindus of addressing only the symptoms of the caste
system (such as untouchability) while leaving its root causes (caste hierarchy and religious
sanctions) intact.
b. Hypocrisy

• Ambedkar points out the hypocrisy of reformers who preach equality while
continuing to practice caste discrimination in their personal lives.
5. Legacy of “Annihilation of Caste”
a. Influence on Social Justice Movements

• The work inspired generations of Dalit activists and intellectuals to challenge the
caste system and fight for social justice.
b. Relevance Today

• “Annihilation of Caste” remains relevant as caste-based discrimination and

inequality continue to persist in India.
c. Global Recognition

• The speech is now considered a seminal text in anti-caste and social justice
literature, studied and discussed worldwide.
6. Conclusion
“Annihilation of Caste” is not just a critique of the caste system but a manifesto for social
revolution. Ambedkar’s uncompromising stance and moral clarity make it one of the most
powerful indictments of caste-based oppression. His call for the annihilation of caste is a call for
the creation of a new social order based on liberty, equality, and fraternity—principles that are
universal and timeless.

Dr. B. R. Ambedkar’s concept of conversion

as emancipation is one of the most significant aspects of his thought, particularly in the context
of his relentless struggle against the caste system and the oppression faced by Dalits (the
“Untouchables”) in Hindu society. Ambedkar viewed conversion not merely as a religious
change but as a transformative act of liberation from the deeply entrenched social, political, and
economic inequalities that were sustained by the caste system. Conversion, for Ambedkar, was
a critical tool for breaking free from the oppressive forces of Hindu orthodoxy and embracing a
new system that would ensure dignity, equality, and social justice.
1. Conversion as a Response to Caste-Based Oppression
For Ambedkar, the caste system was the root cause of the perpetual degradation and
oppression of Dalits. The system, which prescribed rigid roles for individuals based on their
birth, relegated Dalits to the lowest and most degraded positions in society. They were
systematically excluded from education, economic opportunities, and social privileges. The
religious sanctioning of this social hierarchy in Hinduism, especially through the Manusmriti and
other sacred texts, reinforced their social marginalization.
Ambedkar believed that Hinduism, with its sanctification of caste, could not offer a solution to
this systemic oppression. The caste system was woven into the very fabric of Hindu religious
practice, and its abolition within the context of Hinduism seemed impossible without radically
transforming the religion itself. This realization led him to advocate for conversion as a form of
emancipation.
2. The Failure of Hinduism in Addressing Social Justice
Ambedkar’s disillusionment with Hinduism was rooted in his recognition that the religion, as it
existed, was not capable of offering justice to the oppressed. Hinduism’s religious texts and
rituals, according to Ambedkar, reinforced the caste system and justified the oppression of
Dalits. He pointed out that the concept of untouchability was not only a social practice but was
religiously embedded in Hindu teachings. The central texts like the Manusmriti endorsed caste
discrimination, and reform movements within Hinduism, such as those led by Gandhi and
others, did not fundamentally challenge the caste system.
Ambedkar saw that efforts to reform Hinduism, like the abolition of untouchability, could not
succeed unless the underlying structure of caste, which was deeply intertwined with religious
ideology, was dismantled. Hence, he concluded that conversion, the abandonment of Hinduism,
was necessary to free oneself from the caste system’s pervasive hold.
3. Conversion to Buddhism: A Radical Act of Emancipation
Ambedkar’s conversion to Buddhism in 1956, along with hundreds of thousands of his followers,
was a deliberate and strategic act. Buddhism, with its core principles of equality, non-violence,
and compassion, offered a pathway out of the oppressive social order that Hinduism had
legitimized. Ambedkar saw Buddhism as a religion that fundamentally opposed the hierarchical
principles of caste and promoted a more inclusive and egalitarian vision of society.
Ambedkar’s choice of Buddhism was not just a personal spiritual journey but a political
statement. He chose a religion that rejected caste-based distinctions and that historically had
provided a space for social equality. Buddhism’s core tenets, such as the rejection of the notion
of a soul (Atman), and the doctrine of self-determination (which emphasizes an individual’s
ability to attain enlightenment through their actions and decisions), were, for Ambedkar,
profoundly democratic and egalitarian.
Ambedkar’s conversion was seen as a way to remove oneself from the shackles of caste-based
discrimination, to reject the authority of the sacred texts that justified such oppression, and to
embrace a moral and ethical framework grounded in human dignity and equality. For Ambedkar,
conversion was not just about changing religious identity but about rejecting the social order that
had perpetuated inequality for centuries.
4. Conversion as a Symbol of Political Resistance
For Ambedkar, conversion was also a form of political resistance. It was an act that directly
challenged the status quo and the traditional social order that had subjugated Dalits. By
converting to Buddhism, Ambedkar was not merely abandoning a religion; he was actively
rejecting a system of oppression that had kept Dalits in servitude for millennia.
In this light, conversion was a collective act of emancipation. Ambedkar saw the mass
conversion of Dalits to Buddhism as a powerful means of asserting their agency and autonomy.
It was an attempt to create a new identity and new community, one that was not defined by the
oppressive social categories of caste. By rejecting Hinduism, Ambedkar believed that Dalits
could create their own identity based on the values of equality, justice, and brotherhood, which
were central to Buddhism.
Ambedkar’s mass conversion movement sought to mobilize Dalits and give them a sense of
pride, self-worth, and dignity. It was an act that redefined their relationship with religion and
society. For Ambedkar, it was crucial that Dalits not only converted spiritually but also became
active agents in shaping their social and political destinies. The conversion to Buddhism was,
thus, an embodiment of Ambedkar’s vision for an ideal society — one based on liberty, equality,
and fraternity.
5. The Philosophical Basis of Conversion
Ambedkar’s philosophical justification for conversion was deeply rooted in his critique of
Hinduism, his advocacy for social justice, and his belief in the necessity of a social and moral
transformation. Ambedkar argued that conversion was a rational choice for Dalits, as it offered a
way to escape the lifelong suffering imposed by caste-based oppression. His critique of
Hinduism was rooted in his understanding of social justice and equality, concepts that were
central to his intellectual and political beliefs.
Ambedkar was influenced by Western thinkers such as John Stuart Mill, who emphasized
individual liberty, and Karl Marx, who argued for the transformation of social structures.
Ambedkar applied these principles to his critique of Hinduism and saw conversion as a rational
means of personal and social liberation. For Ambedkar, true freedom could only be achieved by
rejecting the social hierarchy enforced by caste and embracing a religion and philosophy that
recognized the equality and dignity of all individuals.
6. Conversion as a Tool for Social Reform
Ambedkar believed that the conversion of Dalits to Buddhism would serve as a catalyst for
wider social reform. By rejecting Hinduism and embracing Buddhism, Dalits could begin to
reshape the social order in India. Ambedkar argued that the caste system was so deeply
embedded in Hinduism that its abolition within the religion was virtually impossible. Therefore,
conversion to Buddhism was necessary to break the chains of caste-based oppression and
create a more just and equitable society.
Ambedkar’s vision was not merely for Dalits to practice a new religion, but for them to transform
themselves into socially conscious citizens who could challenge the oppressive structures of
Indian society. He believed that this collective act of conversion would help Dalits build a new
identity, free from the stigma and shame that had been imposed on them by the caste system.
Conversion, in this sense, was not just an individual act but a collective strategy for social
change.
7. Legacy of Ambedkar’s Concept of Conversion
Ambedkar’s emphasis on conversion as a means of emancipation continues to resonate with
Dalit communities today. His mass conversion movement, which took place in 1956, remains a
powerful symbol of Dalit resistance against caste-based oppression. It also reflects Ambedkar’s
broader vision for an inclusive, egalitarian society.
In contemporary India, Ambedkar’s legacy has inspired movements for social justice and
equality. Dalit rights organizations and activists continue to emphasize the importance of
conversion as a way to escape the bonds of caste and embrace an identity rooted in equality,
freedom, and human dignity.
Ambedkar’s call for conversion is not only relevant for Dalits but also for all marginalized groups
that continue to face discrimination based on religion, caste, gender, or other social divisions.
His idea of conversion as emancipation is a call for radical social change, a challenge to all
forms of oppression and exploitation, and a vision for a society that values human dignity and
justice above all.
Conclusion
In conclusion, Ambedkar’s concept of conversion as emancipation was not just a religious
transformation but a profound social, political, and moral act of resistance. Conversion, for
Ambedkar, was the means by which Dalits could escape the perpetual cycle of caste-based
discrimination, claim their dignity, and embrace an egalitarian and just society. It was a strategy
for personal liberation and social reform, rooted in the belief that true freedom could only be
attained when individuals and communities rejected the oppressive structures that sought to
define them by birth and social status. Through conversion, Ambedkar envisioned a new India
— one where caste-based discrimination and oppression no longer defined the lives of its
people.

Dr. B.R. Ambedkar’s analysis of the origin of caste and

untouchability

is central to his critique of Hindu society and his larger philosophical and social reform agenda.
He explored the historical, social, and religious underpinnings of these phenomena, offering a
radical rethinking of their causes and their entrenched existence in Indian society. Ambedkar’s
views on caste and untouchability were not merely theoretical but were deeply rooted in his
personal experience of social exclusion and oppression as a Dalit (or “Untouchable”). His
scholarship provides an alternative explanation for the origin of caste and untouchability, moving
beyond traditional Hindu religious explanations and challenging the foundations of Hindu social
and religious norms.
1. Understanding Caste and Untouchability in Ambedkar’s Context
Before delving into the origin of caste and untouchability, it is crucial to understand how
Ambedkar conceptualized these terms. Caste, for Ambedkar, was a hierarchical system of
social stratification in which people were assigned fixed roles and duties based on their birth. It
was a system that rigidly categorized individuals into four varnas (Brahmins, Kshatriyas,
Vaishyas, and Shudras) and placed the “Untouchables” outside this varna system altogether.
Untouchability, on the other hand, referred to the extreme form of social exclusion and
marginalization faced by those placed in this lowest category, who were viewed as polluting,
impure, and untouchable by the rest of society.
Ambedkar saw caste as both a social and religious construct that was entrenched in Hindu
religious scriptures, particularly the Manusmriti, and perpetuated by centuries of Brahminical
orthodoxy. He argued that caste was a mechanism used by the upper castes to assert their
dominance and maintain their control over the economic, social, and political resources of
society.
2. Ambedkar’s Critique of Traditional Explanations of Caste’s Origin
Hindu scholars and traditional religious narratives often attributed the origin of caste to divine
will or cosmic order. According to the Purusha Sukta in the Rig Veda, the four varnas were
created from different parts of the cosmic being (Purusha), with Brahmins coming from the
head, Kshatriyas from the arms, Vaishyas from the thighs, and Shudras from the feet. This
narrative reinforced the notion that caste was divinely ordained and that each varna had a fixed
and immutable role in society.
However, Ambedkar rejected this religious explanation as a form of social justification for the
entrenched inequality that caste produced. He argued that caste was not a divine or natural
phenomenon but a social construct that emerged from historical processes, particularly the
need for the ruling and priestly classes to preserve their power and exploit the labor of others.
Ambedkar’s view of caste’s origin was based on a more materialist understanding. He argued
that the caste system originated as a social and economic structure designed to ensure the
dominance of the Brahmins and other upper castes over the lower castes. Caste was not simply
a division of labor, as some scholars might claim, but a system of social and political domination.
For Ambedkar, the concept of caste could only be understood through a historical lens, one that
examined how it evolved and how it continued to function as a tool of oppression.
3. The Historical Origin of Caste: Ambedkar’s Thesis
Ambedkar’s analysis of the origin of caste is most thoroughly presented in his seminal work The
Problem of the Rupee and other writings, where he situates the origin of caste within the
socio-political context of ancient India. He argued that caste emerged as a result of the
confluence of several historical developments, most notably the rise of the Indo-Aryan
civilization and its interactions with the indigenous Dravidian populations.

• Aryan Invasion Theory: One of Ambedkar’s key arguments was that the caste
system, and particularly the notion of untouchability, arose from the Aryan invasion of India.
The Aryans, a nomadic warrior class from the steppes of Central Asia, brought with them a
new social and religious order. When the Aryans migrated to the Indian subcontinent, they
encountered indigenous people who were distinct both in culture and appearance. Ambedkar
posited that the Aryans used caste as a means to segregate themselves from the indigenous
people, whom they viewed as inferior. This resulted in the creation of distinct social categories
based on racial and cultural differences.
The Aryan invaders, according to Ambedkar, established a rigid social hierarchy to maintain
control over the indigenous populations. This hierarchical system became codified over time
through religious texts, most notably the Manusmriti, which provided a divine and moral
justification for caste-based inequalities.

• The Role of Brahminical Hegemony: For Ambedkar, the caste system was an
invention of the Brahmin class, which sought to institutionalize their power over the rest of
society. The Brahmins, as the priestly class, used religion and ritual to enforce their superiority
and justify their dominance over the other castes. They did so by creating a religious
framework that depicted themselves as the most pure and divinely favored group, while
relegating the rest of society into lower categories of purity and hierarchy. This system,
reinforced by the belief in divine sanction, ensured that the lower castes and particularly the
“Untouchables” were kept in a state of subjugation.
Brahmins, according to Ambedkar, propagated the idea that caste divisions were ordained by
God, using the Manusmriti as a tool for legal and social validation of their position at the top of
the hierarchy. This legal framework served to institutionalize discrimination and entrenched
untouchability as a permanent social condition.

• Caste and the Emergence of Untouchability: Ambedkar argued that the caste
system did not exist in its fully rigid form at the beginning. In its earliest stages, the system
was somewhat flexible, with people able to move between castes based on their professions
and actions. Over time, however, it became increasingly stratified and rigid, particularly with
the development of untouchability.
Untouchability, as Ambedkar saw it, emerged as a consequence of Brahminical ideology, which
began to define purity in a manner that excluded certain groups from the basic rights of
humanity. The Untouchables were deemed “impure” and were forced to live in segregated
spaces, forbidden from interacting with higher castes, and were subjected to extreme forms of
violence and exploitation. Ambedkar saw untouchability as the most extreme form of
caste-based discrimination, one that denied basic human dignity and relegated people to a life
of constant suffering.
4. The Role of Religion in the Perpetuation of Caste
Ambedkar believed that religion played a crucial role in the origin and perpetuation of caste and
untouchability. He argued that the caste system was not just a social phenomenon but was
deeply embedded in the religious fabric of Hinduism. Hinduism, according to Ambedkar, not only
justified caste discrimination but institutionalized it through religious texts and rituals.
The Manusmriti, in particular, played a significant role in this process. Ambedkar argued that the
Manusmriti codified the idea of caste-based inequality, outlining the duties and privileges of
each caste and giving divine justification for the subjugation of lower castes. The religious
sanction of caste, he argued, made it an inviolable social institution that could not be easily
challenged or changed by social reforms alone.
Ambedkar’s rejection of Hinduism, culminating in his conversion to Buddhism, was motivated by
his belief that Hinduism would never be able to eradicate caste-based discrimination because
the religion itself was complicit in its creation and perpetuation. He viewed conversion to
Buddhism, a religion that rejected caste and untouchability, as a necessary step toward the
liberation of Dalits.
5. Ambedkar’s Legacy and the Continued Relevance of His Analysis
Ambedkar’s analysis of the origin of caste and untouchability has had a lasting impact on the
way caste is understood in India. His work continues to inform contemporary debates on
caste-based discrimination, the struggles of Dalit communities, and the quest for social justice.
Ambedkar’s emphasis on the historical and material roots of caste challenges religious and
cultural explanations that seek to naturalize or justify caste-based inequalities. His work has
also been crucial in reshaping the political landscape of India, especially in the context of Dalit
rights and the movement for social equality.
In conclusion, Ambedkar’s understanding of the origin of caste and untouchability was a
revolutionary critique of Hindu social order. His arguments placed caste within the context of
historical power dynamics and political control, rather than seeing it as a divine or natural order.
This analysis was central to his call for social and religious reform, and it continues to provide a
foundation for Dalit liberation and social justice movements in India.