Why safeguarding social justice is central to India’s democratic future
IINDIAN SOCIETY has long been riddled with inequalities. Some forces today wish to do away with the Indian Constitution, which is, in fact, an instrument of social struggle for equality.
On one hand, patriarchal values glorified in scriptures have shaped society; on the other, the Varna-caste hierarchy has been legitimized and sanctified by holy texts. Varna-caste inequalities, mentioned since time immemorial, continue even today.
Gautama Buddha
The first major opposition to caste inequality and the demand for social justice was articulated by Lord Gautama Buddha. His central teaching was samata (equality). It influenced the social system to some extent, but later the counter-revolution led by Brahmanical forces re-established the caste hierarchy in a rigid form.
In the medieval period, under kingdoms, inequality persisted. Saints such as Kabir, Namdeo, Tukaram, and Narsi Mehta expressed the pain of caste oppression. In Kerala, Narayana Guru initiated a powerful movement against caste discrimination.
With the advent of British rule and the introduction of modern education, reformers like Jotirao Phule and Savitribai Phule took bold steps against caste and gender inequality. They pioneered schools for Dalits and women.
Dr. B R Ambedkar
This was followed by Babasaheb Ambedkar, who fought for social equality through struggles like the Chavdar Talab Satyagraha, the Kalaram Temple entry movement, and the burning of Manusmriti. He founded the Bahujan Hitakarini Sabha and the Scheduled Caste Federation, which ran parallel to the freedom movement.
After the Poona Pact, Gandhi launched a major initiative for social equality, traveling village to village to campaign for temple entry for Dalits and co-dining with them. Equally significant were the efforts of Periyar Ramasami, who started the *Self-Respect Movement*.
With independence came the formation of the Constituent Assembly. The Father of the Nation, Mahatma Gandhi, recommended Babasaheb Ambedkar as the Chairman of the Drafting Committee.
Ambedkar’s committed efforts ensured that provisions for equality, social justice, and affirmative action for weaker sections were embedded in the Constitution.
Right from the beginning, the phrase “We, the people of India” signaled an inclusive charter committed to protecting weaker sections of society. The Constituent Assembly reflected the freedom movement’s values of social justice, and its debates consistently supported equality.
As a result, various provisions—including the abolition of untouchability and the introduction of reservations and affirmative action—became the backbone of this charter of the Indian people.
In addition to the classic ideals of “Liberty, Equality, and Fraternity,” our Preamble adds Justice. This term embraces three major dimensions: social, economic, and political justice. These are realized through provisions of Fundamental Rights and Directive Principles.
Social justice means equal treatment of all citizens regardless of caste, color, race, religion, sex, and so on. It implies the absence of privileges for any particular group and the improvement of conditions for backward classes (SCs, STs, OBCs) and women.
Economic justice requires eliminating glaring inequalities in wealth, income, and property.
Together, social and economic justice form the idea of distributive justice.
Political justice means all citizens should enjoy equal political rights and an equal voice in governance.
The ideal of justice—social, economic, and political—was influenced by the Russian Revolution of 1917.
The Constitution further strengthens civic equality through Fundamental Rights, which include:
a) Equality before the law (Article 14)
b) Prohibition of discrimination on grounds of religion, race, caste, sex, or place of birth (Article 15)
c) Equality of opportunity in public employment (Article 16)
d) Abolition of untouchability (Article 17)
e) Abolition of titles (Article 18)
These provisions laid the foundation for eradicating the social ills perpetuated by the caste system. Legal measures were meant to reinforce social movements so that the principle of social justice could be effectively implemented.
Social justice is a comprehensive concept. As former Chief Justice Gajendragadkar observed:
“Social justice aims at providing equal opportunity to every citizen in social and economic activities and at preventing inequalities.”
The Constitution also includes enabling provisions for deeper implementation of social justice:
Article 15(4): The state may make special provisions for the advancement of socially and educationally backward classes, or for Scheduled Castes and Scheduled Tribes.
Article 16(4): If, in the opinion of the state, any class is inadequately represented in public employment, it may make provisions for reservation.
Article 46: The state shall promote the educational and economic interests of weaker sections, particularly SCs and STs, and protect them from social injustice and exploitation.
Today, however, we see attempts to undermine these values. For example, Bibek Debroy, then Chairman of the Prime Minister’s Economic Advisory Council, and others have openly suggested replacing the Constitution.
Debroy argued that since the Supreme Court has ruled that the executive cannot alter the Constitution’s basic structure, and since the Constitution is a colonial legacy that has “outlived its time,” a new Constitution should be prepared.
He specifically questioned the principles of socialism, secularism, justice, equality, and liberty.
Other right-wing ideologues argue that India is a “civilizational state,” rooted in the values of the Vedas and Manusmriti, and that the Constitution cannot stand above this so-called civilizational identity.
According to them, Brahmanical Hinduism is the essence of Indian civilization. They accuse leftist historians of distorting history by giving prominence to Islam—particularly the Mughals—while underrepresenting Hindu dynasties like the Cholas.
The need of the hour is to ensure that the Indian Constitution, with its provisions for social justice, is not only safeguarded but actively promoted for generations to come. 
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Ram Puniyani
Author is a former professor of biomedical engineering and former senior medical officer affiliated with the Indian Institute of Technology Bombay.
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