April 14 is Ambedkar Jayanti, the birth anniversary of Dr B.R. Ambedkar.Dr. B.R. Ambedkar, born in 1891 in a Mahar family deemed untouchable in India, emerged as a transformative leader. His exceptional intellect and unwavering commitment to social justice defined his way of life. While he engaged in political activities post-education, calling him a politician would not be appropriate.His essence lies as a relentless social reformer, determined from an early age but chose to confront injustice directly rather than retreat into comfort. He fought for equal rights and opportunities for all, irrespective of caste, advocating for a society rooted in equality. His role was pivotal in drafting the Indian constitution, where he enshrined principles of social justice and affirmative action to safeguard the rights of Dalits, women and other marginalised communities. His relentless advocacy led to abolition of untouchability under Article 17 of the Indian constitution, enforcing his focus on social reform over political gain.Ambedkar firmly believed that education is the foremost catalyst for social change. Despite enduring significant obstacles, he pursued higher education, achieving many degrees, including a doctorate from Columbia University. He envisioned educational upliftment for backward classes as a pathway to dismantling caste oppression rather than as a political manoeuvre. His commitment to education resulted in the establishment of institutions and policies aimed at ensuring access to education for marginalised groups. Being an advocate for women’s rights, he understood that women’s empowerment underpins societal progress.As chairman of the Drafting Committee, he championed women’s education and ensured constitutional protections that guaranteed equality, employment opportunities, and inheritance rights for women. He instituted reforms concerning marriage, divorce and property rights to strengthen women’s status. He instituted reforms concerning marriage, divorce and property rights to strengthen women’s status in society. His vision for the UCC (Uniform Civil Code) as enshrined in Article 44 of the constitution, was that women irrespective of their caste, creed and other identifications should be equal before law. It is appropriate to mention here that Ambedkar’s effort resulted in the drafting of the Hindu Code Bill which ensured the rights of Hindu women through the Hindu Marriage Act 1955, Hindu Succession Act 1956, Hindu Minority and Guardianship Act 1956, and Hindu Adoption and Maintenance Act 1955.While Ambedkar participated in political formations, such as the independent Labour Party and the Scheduled Caste Federation, his intent was not to seek political power but to utilise political mechanisms to achieve social equality and justice. He recognised that traditional Hindu reforms failed to eradicate caste discrimination, observing that the conversion of Dalits to Buddhism was driven by the pursuit of equality and dignity. In 1956, a massive conversion to Buddhism among his followers manifested a rejection of the caste system.Also read: What Dr. B.R. Ambedkar Meant by Manus and ManuskiAmbedkar’s legacy as a social reformer remains unparalleled. Emphasising again how politics for Ambedkar was not an end but a means to realise social equality and uplift the marginalised. He exemplified a commitment to justice, equality and empowerment for the oppressed, strategically leveraging political influence to affect real change. Unlike conventional politicians seeking power, he aspired to create an egalitarian society, a vision that continues to inspire social justice movements even today.Ambedkar’s contributions to law, education, human rights and the fight against caste discrimination solidify his status as a catalyst for transformative social reform, transcending the label of a mere political figure.Ambedkar had said that the enemy one must grapple with when it came to Hinduism, “is not the people who observe caste, but the Shastras that teach them this religion of caste,” advocating for an uprooting of the very systems that call for unequal thought. Ambedkar further commented that “The system of rank and gradation is simply another way of enunciating the principle of inequality, so it may be truly said that Hinduism doesn’t recognise equality.” He has been described as one of “the greatest disinfectants against inequality”. He stressed on a justice which was not only political and economic, but also social.Praising Ambedkar’s vision for economic justice towards society as constitutional goal, Amartya Sen had stated that Ambedkar is “my father of economics”. Ambedkar’s social reformative measure reflected at the 1931 Second Round Table Conference where he clashed with Mahatma Gandhi over a separate electorate for Dalits. He wanted ensure their political representation and protection from discrimination whereas Gandhiji advocated for the upliftment of Dalits. Later, the Poona Pact of 1932 resulted in reserved seats for Dalits within the general electorate, rather than a separate electorate. He strongly felt that a society based on liberty, equality and fraternity is the only alternative to a caste-based society, and that is why he attached greater importance to the principle of humanity.Arvind P. Bhanu is Professor of Law and Research and Acting Director of Amity University. Adarsh Verma is a legal scholar.