z:\ ambedkar\vol 04\vol4 06.indd MK SJ DK 23 9 2013/YS 9 11 2013 286
286 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
with the conjunct of Tatvanmsi the charge of selfish arrogance cannot stand against Brahmaism.
It may well be that Brahma is unknowable. But all the same this theory of Brahma has certain social implications which have a tremendous value as a foundation for Democracy. If all persons are parts of Brahma then all are equal and all must enjoy the same liberty which is what Democracy means. Looked at from this point of view Brahma may be unknowable. But there cannot be slightest doubt that no doctrine could furnish a stronger foundation for Democracy than the doctrine of Brahma.
To support Democracy because we are all children of God is a very weak foundation for Democracy to rest on. That is why Democracy is so shaky wherever it made to rest on such a foundation. But to recognize and realize that you and I are parts of the same cosmic principle leaves room for no other theory of associated life except democracy. It does not merely preach Democracy. It makes democracy an obligation of one and all.
Western students of Democracy have spread the belief that Democracy has stemmed either from Christianity or from Plato and that there is no other source of inspiration for democracy. If they had known that India too had developed the doctrine of Brahmaism which furnishes a better foundation for Democracy they would not have been so dogmatic. India too must be admitted to have a contribution towards a theoretical foundation for Democracy.
The question is what happened to this doctrine of Brahmaism ? It is quite obvious that Brahmaism had no social effects. It was not made the basis of Dharma. When asked why this happened the answer is that Brahmaism is only philosophy, as though philosophy arises not out of social life but out of nothing and for nothing. Philosophy is no purely theoretic matter. It has practical potentialities. Philosophy has its roots in the problems of life and whatever theories philosophy propounds must return to society as instruments of re-constructing society. It is not enough to know. Those who know must endeavour to fulfil.
Why then Brahmaism failed to produce a new society? This is a great riddle. It is not that the Brahmins did not recognize the doctrine of Brahmaism. They did. But they did not ask how they could support inequality between the Brahmin and the Shudra, between man and woman, between casteman and outcaste ? But they did not. The result is that we have on the one hand the most democratic principle of Brahmaism and on the other hand a society infested with castes, sub-outcastes, primitive tribes and criminal tribes. Can there be