Ambedkar as Critic of Hindu Religion

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As Law governing social conduct and civic rights it is inoperative. But if it has gone out of as law, it remains as custom. Looked at from the stand point of Dharma and Adharma, can it be doubted that underneath the lawlessness and ruthlessness of the Hindus in suppressing the revolt of the untouchables, they are actuated by what they think a noble purpose of preventing an outrage upon their Dharma. It may well be asked how much of this Dharma of Manu now remains?

The book finds its comprehensive treatment about the varied critical standpoint of Ambedkar on Hindu Religion.

Lalit K. Sahay, (b. 1965) obtained his all higher qualifications B.A. (Hons.) and M.A. in Political Science from Sagar University from Madhya Pradesh and M.Phil from Jawahar Lal Nehru University. He.did qualify UGC-NET and worked for more than ten years as Lecturer at Simariya under Jay Prakash University, Bihar. He has completed a research project on 'Ambedkar: A Diversified Personality also and has made intensive study on Dr. B.R. Ambedkar. At present, he is Bureau Chief of a reputed electronic Media posted in Bangalore.

What is the Hinduism? This is a question which arises in its logical sequence. But apart from its logical sequence its importance is such that it can never be omitted from consideration. Without it no one can understand the aims and ideals of Hinduism. It is obvious that such a study must be preceded by a certain amount of what may be called clearing of the ground and defining of the terms involved. At the outset it may be asked what does this proposed title comprehend? Is this title of the Philosophy of Hinduism of the same nature as that of the Philosophy of Religion? One does not have a clear idea of what is ineant by Philosophy of Religion. This is probably due to two facts. In the first place while religion is something definite, there is nothing definite as to what is to be included in the term philosophy. In the second place Philosophy and Religion have been adversaries if not actual antagonists as may be seen from the story of the philosopher and the theologian. According to the story, the two were engaged in disputation and the theologian accused the philosopher that he was "like a blind man in a dark room, looking for a black cat which was not there". In reply the philosopher charged the theologian saying that "he was like a blind man in the dark room, looking for a black cat which was not there but he declared to have found there".

India's Constitution does not give a definition of the term Hindu, but it does define to whom the "Hindu Law" applies. It has to do this because in spite of its pretence to secularism, the Indian Constitution allows Muslims, Christians and Parsis a separate Personal Law. In a way, this separate treatment of different communities merely continues the communal autonomy of castes and sects accepted in pre-modern Hindu states, but it exposes the credibility deficit of Indian secularism.