Dr. B.R. Ambedkar believed that the village represented regressive India, a source of oppression. He argued against Panchayats as he was apprehensive about the continuation of caste Hindus hegemony. Further he opined that villages in India were caste-ridden and had little prospects of success as institutions of self-government. His Hindu code bill was an idea to bring equality and justice in society through emancipation of women by extending equal property rights to women. He held that the emancipation of Dalits in India was possible only through the three-pronged approached of education, agitation and organization. He was viewed essentially as a egalitarian and a social reformer rather than a nationalist. With reference to 73rd and 74th Constitutional Amendment Acts, we can remember his view that “The remedy lay in creating an egalitarian and truly democratic panchayat raj system in the country”. He also fought for providing reservation in Panchayats to involve all depressed classes in the rural governance. Regarding Decentralization (Self Government) Ambhedkar said - “Unless I am satisfied that every self-governing institution has provisions in it which give the depressed classes special representation in order to protect their rights, and until that is done, I am afraid it will not be possible for me to assent to the first part of the Bill.” Now, the time has come for revisiting (reviewing) the concern of Ambedkar School of Thought with relevance to the present day.

1. Dr. Ambedkar's Views on Panchayat Raj Institutions - Social
Justice, Reference to 73rd and 74th Constitutional
Amendments And Decentralization - A Critical Analysis
By
Dr. S. Vijay Kumar
Head & Professor (Associate) of Economics (Retd.), Kakatiya Government
(UG&PG) College (NAAC “A” Grade), Kakatiya University, Warangal (Telangana
State), Bharat Jyoti Awardee & Ex – Member, Board of Studies, Kakatiya
University, Warangal – 506 009.

2. Introduction, Objectives & Methodology
Dr. B.R. Ambedkar argued against Panchayats as he was apprehensive about the continuation
of caste Hindus hegemony. He was viewed essentially as egalitarian and a social reformer.
With reference to 73rd and 74th Constitutional Amendment Acts, we can remember his view that
“The remedy lay in creating an egalitarian and truly democratic panchayat raj system in the
country”. He also fought for providing reservation in Panchayats to involve all depressed classes.
Regarding Decentralization (Self Government) Ambedkar said - “Unless I am satisfied that every
self-governing institution has provisions in it which give the depressed classes special
representation in order to protect their rights, and until that is done, I am afraid it will not be
possible for me to assent to the first part of the Bill.” Now, the time has come for revisiting
(reviewing) the concern of Ambedkar School of Thought with relevance to the present day.
Objectives of the Study:
1) Ambedkar and Panchayat Raj Institutions
2) Ambedkar – Social Justice (A Social Reformer)
3) Ambedkar With Reference to 73rd and 74th Amendment Acts
4) Ambedkar Views on Decentralization
5) Critical Analysis on BR Ambedkar
6) Suggestions
Methodology: This research paper is based on secondary source, that is, on reference books
given at the end of my paper.

3. Ambedkar and Panchayat Raj Institutions
Gandhi and Ambedkar had different perspectives regarding the politics of Panchayat
raj. For Gandhi, the concepts of Gramswaraj and Panchayat raj were integral part of his
political vision about the future of our nation.
Dr. B.R. Ambedkar's critical view on Panchayat Raj was formed by the Indian reality of
village life in his period. It was substantiated by his own personal experiences also. So
Ambedkar considered Gandhian ideas of Panchayat Raj as passionate. For Ambedkar,
those villages were nothing “but a sink of localism, a den of ignorance and
communalism”. The result was that the Constitution that was drafted under his
Chairmanship did not mention a word about Panchayat Raj. During the drafting of the
Constitution of India, Panchayat Raj Institutions were placed in the non-justifiable part
of the Constitution, the Directive Principles of State Policy, as Article 40.
On the recommendations of Balwantrai Mehta Committee, Nehru made a statement in
1960. Panchayat Raj was the most revolutionary development in India. Panchayat
Raj generally refers to the system of local self - government in India introduced by a 73rd
constitutional amendment in 1992. In today’s context Panchayat Raj has turned to be a
powerful political instrument for Dalits to transform the nature of village life about
which Baba Saheb had once sympathized with.

4. Ambedkar Ideas’ on Social Justice (A Social Reformer)
Dr BR Ambedkar stressed on a much broader notion of stable reconstruction of our
country with inclusive growth and cultural integration in the Nation without
caste discrimination. His Hindu code bill was an idea to bring equality and justice
in society through emancipation of women by extending equal property rights to
women.
He held that the emancipation of Dalits in India was possible only through the
three-pronged approached of education, agitation and organization. Some critics
took objection to his opposition to caste system in India and they say that caste
system in our country is the result of different professions performed by the
respective people. Then, why Ambedkar blame upper classes, especially
Brahmins.
Throughout his life he fought for social justice. According to him, caste system is
not merely the division of labour but a division of labourers also. It is a major
obstacle to economic development. It reduces mobility leading to inefficient
production. Untouchability is worse than slavery and it is nothing but mere
exploitation of fellow human beings.

5. B.R. Ambedkar With Reference to 73rd and 74th
Constitution Amendment Acts
With reference to 73rd and 74th Constitutional Amendment Acts, Ambedkar said “The remedy lay
in creating an egalitarian and truly democratic panchayat raj system in the country. He also
fought for providing reservation in Panchayats to involve all depressed classes in the rural
governance”. Though, these Constitutional Amendments were passed by Parliament in
December 1992 for local self-governance in rural and urban India. The Acts came into force as
the Constitution (73rd Amendment) Act, 1992 on April 24, 1993 and the Constitution (74th
Amendment) Act, 1992 on June 1, 1993. Andhra Pradesh Panchayat Act, 1994 in conformity
with 73rd and 74th Constitutional Amendments have provided clear cut proportional
reservation to Scheduled Castes and Scheduled Tribes and 1/3rd for women.
Passing the 73rd Constitution Amendment with high hopes and expectations which
B.R.Ambedkar emphasized the need to have the representation of Dalits in decision-making
processes, in administrative machinery to implement and monitor the policies, measures and
programmes. He recommended participation of Dalits at all levels from legislature to execution
of policies. He favoured a fair policy of inclusion of Dalits in democratic polity, economy,
society and cultural life. Thus, his approach is holistic. 73rd Constitutional Amendment
provides for reservation of seats and chair positions to Scheduled Castes in Panchayati Raj
Institutions. Every year National Panchayat Raj Day is observed on 24th April (Passing of 73rd
Amendment date), since 2008. However, the obstacles have not totally waned (disappeared),
there is a greater need to make the panchayat more inclusive.

6. BR Ambedkar Views on Decentralization
Ambedkar notion on decentralization is misunderstood. He was apprehensive
that in the hierarchical society with highly skewed nature of asset and power
distribution, vesting more powers at the village level would only perpetuate
exploitation of the dispossessed (poor). Dr. Ambedkar on 6th October 1932 made a
speech in the Assembly of the Bombay Presidency opposing the introduction of the
Panchayats Bill in the Province. He had no objection to the concept of devolution,
but he said “I can never accept the principle of self-government for India unless I
am satisfied that every self-governing institution has provisions in it which give
the depressed classes special representation in order to protect their rights, and
until that is done, I am afraid it will not be possible for me to assent to the first
part of the Bill.”
However, he was very clear that the traditional Panchayats were not equal to the
task of handling a modern and inclusive government, and that could be achieved
only through a process of affirmative (encouraging) action – he suggested
nominations - which ensured that all communities of an unequal society were
represented in local governments.

7. Critical Analysis on BR Ambedkar
He opposed the caste system in our country and conveyed a good message to all Hindus that
if we are divided among ourselves on caste basis and fight with each other, “we will fall prey
to our enemies”. That is to say, “if we are united together, we stand, if divided we will fall”.
Dr. Ambedkar believed in equality. He respected freedom and liberal democracy. Amartya Sen
rightly opined that; freedom is valuable for at least two different reasons. First, More
Freedom gives us more opportunity to pursue our objectives those things that we value. Dr.
Ambedkar also respected freedom and he aimed to develop human beings through this
freedom.
Second, Process of Choice itself. Dr. Ambedkar provided such choices (Reservations) to the
oppressed people through constitutional law. In the beginning Reservations were provided only
to SCs and STs under the Article 15 (4) for providing admissions in the educational institutions
and under the Article16 (4) for jobs. But later this was extended to Other Back Ward Castes
(OBCs). Originally, it was stated that these reservations will continue up to 1960 that is for 10
years only and later they will be discontinued after a re-thinking. But, till this date they are
continued to gain political advantage out of it to retain in power claiming that they are doing
social justice to SCs, STs and OBCs. But, in reality this is entirely a different story. Let us forget a
while, a great injustice is done to the economically weaker sections in the Forward Casts (FCs)
all these years (more than 70 years) in the name of castes, which Ambedkar was against. Now,
let us suppose, a SC, ST or a BC candidate became an IAS Officer availing reservation facility.
But, later on these IAS Officer’s children are also availing reservations for admissions in colleges
and in jobs. Due to this system, in their communities only other people are losing chances of
getting admissions in reputed institutions and good jobs of higher cadre. Thanks to Govt. of
India, at last after a long time on through 124th Amendment Bill 2019, 10% Reservations to

8. Critical Analysis on BR Ambedkar
Prakash Ambedkar, grandson of the Babasaheb, while talking to Manu Joseph on
Outlook Magazine dated: 23/08/2004 said that “Legislation doesn’t change people.
That’s why B.R. Ambedkar didn’t believe that reservation of constituencies or jobs for
Dalits would change the way Indian society looked at its lower castes. He reluctantly
agreed to reservation in the belief that it would be discontinued 10 years after the
adoption of the Constitution. But half a century later, reservation remains an issue in
India”.
Addressing officials and representatives of local bodies at an event on smart cities the
then Speaker Sumithra Mahajan said, “Ambhedkarji had said, ‘Give reservations for 10
years and after 10 years, do a rethink. Bring them to that stage’. We have done nothing.
Even I am guilty of this… We have not thought about it. We do not contemplate why
this (a rethink) has not happened.” why we have not achieved the society dreamt of by
Dr Ambedkar. We should ponder over the reasons for that also”. Article 334 of the
Constitution had originally required the reservation to cease in 1960, but this was
extended up to 2020 through 95th Amendment of the Constitution. All political parties
are now using Ambedkar for vote bank and no one truly tries to reflect his ideology
through actions. Simply, monuments and memorials do not serve the purpose.
Practicing his ideology only that makes the difference.

9. Critical Analysis on BR Ambedkar
His views on Hinduism were subjected to lot of criticism by many people. The irony is
that a person who played a key role in drafting the constitution of Hindustan was a
staunch opposer of Hinduism and tried at all his best level to destroy Hinduism (which
for him was a Brahmanism oppressive (authoritative) religion).
Some people say that “If Ambedkar thought his actions will change the society, wipe
out poverty, bring equality... then why so much of divide even after the decades, they
argue that he did not bridge the gap, but in fact he had widened it”. About his criticism
on Brahmins, they say that “There is no doubt Brahmins were scholars and they are
today also, they are logical, ofcourse there are exceptions in every society”. In Arun
Shourie's book “Worshipping False Gods”, B.R. Ambedkar, is portrayed as a self-centered,
unpatriotic, power-hungry, anti-national, a stooge of the British. Shourie's charge against
Ambedkar is four-fold: (1) He opposed the freedom struggle; (2) He collaborated with the
British for material gains; (3) He only piloted the draft constitution and that he can in no
way be called the Father of the Constitution; and (4) His conversion to Buddhism was
mere opportunism. On the very first page, Shourie states: "There is not one instance, in
which Ambedkar participated in any activity connected with the struggle to free the
country. But, the supporters of Ambedkar says that this is not true, during the Quit
India Movement when Ambedkar was a member of the viceroy's executive council, he
had the courage to shelter underground Congress leaders like Achyut Patwardhan at his
residence. They further argued that Mr. Shourie ignored Ambedkar's attack on the
British at the Round Table Conference.

10. Suggestions
1). Social Justice - Review of Reservation Policy of BR Ambedkar: Now, the time has
come to review the “Reservation Policy of BR Ambedkar” after 69 years of Indian
Constitution came into existence, because at present the situation has been drastically
changed. SCs, STs and OBc are now equally treated on par with all the forward castes in
the society.
2). For More Social Justice Government should enact that “creamy layer should not be
allowed for further reservations”: Government should enact a “creamy layer bill” that is,
a generation already availed reservations should not be allowed for further reservations.
Because, due to this system, in their communities only other people are losing chances of
getting admissions in reputed institutions and good jobs of higher cadre.
3). Stop Encashing of the Present Reservation Policy for the Sake of Votes and Stop
Frustration among the Youth: In the “Present Reservation Policy” most of the bright
youth are suffering a great frustration, because most of the youth those born in forward
castes even after scoring more than 90% of marks in their competitive exams are not
getting seats in Medicine and in other courses which has bright future for them. Even for
IAS exams also reservation system is adopted, which require topmost brilliant people who
will decide the future of our country. SCs, STs or OBCs are selected with low marks for the
courses and jobs which has bright future. Due to the present reservation policy, there is a
lot of “Brain Drain” problem.

11. Suggestions
4). If Government is not Alert there will be Great threat to our Social Fabric: Day by day all the
castes are demanding reservations irrespective of their economic status, leading to unrest
among all the castes and agitations are going on in our country, there by destroying the public
property like Railways, Water pipe lines etc., causing lot of inconvenience to the common public.
For example, “Jats” Community fighting for reservations in Haryana State to include them in OBC
quota, Recent “Kaapus” agitation in Andhra Pradesh to include them in BCs Community list, and
some time back in Rajasthan “Gujjars” lead a great agitation to include them in SCs. Muslim are
also claiming reservations in the name of minority. If Government don’t put a full stop for such
type of “present reservation policy” there will be no end for this and ultimately our society will
be divided in to fragments and this may even lead for demanding separate regions for separate
castes, thus dividing the whole nation on caste – basis and religion which would be a “great
threat to our social fabric”.
5). To be more vibrant, more powers and funds should be given to Gram Panchayats.
6). Decentralization will be meaningful only, if oppressed and suppressed people rights are protected and
preference is given to them.
7). SC, ST Atrocity Act should not be mis-used.
8). It is observed that in SC & ST Reserved Gram Panchayats, other upper class influential people are dominating,
hence Government must take action against these people.
9). Similarly, in Women Reserved Gram Panchayats also, either husband or in – laws are dominating , hence this
should be stopped.
10). It must be observed that funds which are earmarked for particular purpose should be utilized for that
purpose only.

12. Conclusion
Conclusion: Thus, Ambedkarism is the great relevance to the Indian society to
achieve social justice, removal of untouchability in establishing equality and true
democracy, but with utmost care and periodical review of his various polices.
Ambedkar rose up from dust, from being treated worse than an animal to
becoming the father of the Indian Constitution. Dr. Ambedkar was truly a multi-
faceted personality. A Social reformer, a veritable emancipator of Dalits, a great
national leader and a patriot, a great author, a great educationalist, a great political
philosopher, economist, a great religious guide and above all a great humanist
without any parallel among his contemporary.

13. Thank You