As one of the most profound and transformative figures of the 21st century, Dr BR Ambedkar continues to command enduring relevance across social, political and intellectual domains. Although widely recognised for his contributions to economics, law, jurisprudence and social reform, it was his sustained engagement with caste, caste discrimination and its annihilation that underscores the durability of his legacy.

Situated within the broad trajectory of Indian social history, Ambedkar’s life and work denote a critical epistemic division which could hermeneutically be divided into pre-Ambedkar and post-Ambedkar phases. Prior to his interventions, the structural marginalisation of the Dalit community and the caste question seldom occupied a central position in public policy or political discourses. Clearly, Ambedkar’s scholarship, activism and political mobilisation enabled such concerns to occupy the centre stage during his lifetime. In the post-Ambedkar period, as well, the aspirations of the Dalit community for social justice continue to be articulated and redefined by Ambedkarism and the Ambedkarite movement.

It is important to contextualise Ambedkar’s legacy within the specific socio-political conditions of his life. Born into a socially marginalised Mahar caste, he overcame systemic exclusion and economic deprivation through exceptional intellectual ability and perseverance. By the age of 30, he had obtained a master’s degree from Elphinstone College in Mumbai and a doctorate from Columbia University and the London School of Economics, alongside qualification as a barrister from Gray’s Inn. Symbolically, these achievements were not merely individual but emblematic of broader assertion of subaltern agency and collective resistance against entrenched caste-based hierarchies.

Experiences of caste-based discrimination throughout his life, coupled with engagements with global intellectual traditions, profoundly shaped Ambedkar’s social imagination and ontological universe. His seminal work, Annihilation of Caste, remains one of the most incisive critiques of the caste system, systematically deconstructing its social, economic and cultural foundations. Alongside his other writings, it continues to inform contemporary debates on inequality and social justice.

Ambedkar’s legal acumen and ideological commitment were most visibly realised in his role as the Chairperson of the Drafting Committee of the Indian Constitution. It was primarily in this capacity that he was instrumental in promulgating provisions that advanced social justice, including safeguards and affirmative action measures for historically marginalised communities. While these provisions are taken for granted today, their inclusion was a result of rigorous debate and Ambedkar’s persistent advocacy. His broader vision for India, a casteless society based on equality, extends beyond his doctrinal formulations and is reflected in his efforts to expand access to education and employment, promote women’s empowerment and enhance political participation among disadvantaged social groups.

Analytically, Ambedkar’s intellectual project resists reductionist categorisation. His work traverses multiple ideological traditions without being confined to any framework. Guided by a pragmatic orientation, his interventions were consistently secured in the lived realities of marginalised populations. For Ambedkar, caste was not merely a cultural artefact, but a structural feature of Indian society, necessitating comprehensive legal and social reform. The capacity to engage across ideological boundaries, while retaining focus on caste as a central axis of inequality, contributes to his continuing relevance.

Nevertheless, Ambedkar’s thought has often been subject to ideological appropriation, frequently detached from its original context. Such appropriations undermine the substantive nature of his struggles, which were neither based on abstract idealism nor theoretical pursuits, but directed towards the realisation of concrete social justice. Ambedkar advanced not only as a critic of caste, but also as a coherent and actionable vision for social transformation rooted in voices from below.

His vision for a just society, where equality is institutionalised and social justice is a universal right, continues to shape contemporary discourses on social inclusion. His contributions exert tangible influence on public policy and institutional practices. While debates persist, it is plausible to argue that the foundations of subaltern inquiry in South Asia and elsewhere are indebted to Ambedkar’s extensive body of work.

Decades after his passing, his ideas remain a cornerstone to struggles for inclusion and justice and demonstrate how his influence transcends institutional and academic domains, functioning as a source of inspiration for social movements. His exhortation to “educate, agitate and organise” retains contemporary urgency, resonating across communities beyond those he represented.

In the context of contemporary Nepal, particularly following the promulgation of its federal democratic Constitution in 2015, the ideas of Ambedkar have acquired renewed political and social significance. With Dalits constituting 13.4 percent of the population, the persistence of caste-based discrimination despite constitutional guarantees underscores the need for structural reforms within Nepal’s democratic process, particularly in relation to questions of representation, inclusion and social justice. The recent electoral victory of the Rastriya Swatantra Party (RSP), which secured 182 out of 275 parliamentary seats, marks a critical juncture, reflecting widespread public disillusionment with established political formations.

While the emergence of the RSP signals the possibility of institutional reform, it also raises important questions regarding the extent to which caste-based inequalities and Dalit marginalisation will be substantively addressed under the new political dispensation. In this regard, Ambedkar’s emphasis on constitutional morality, substantive equality and affirmative action provides a critical normative framework for evaluating and advancing the inclusion of the Dalit communities within Nepal’s evolving governance structure.

Given his commitment to constructing an inclusive society, free from all forms of discrimination, whether based on caste, creed or religion, efforts to narrowly associate Ambedkar with a singular community or constituency characterise a misreading of his intellectual and political project. His vision represents a broader ethical and political horizon and was fundamentally universal. As he belonged to all, so too does his legacy.