Aniruddha Mahajan
The month of December commemorates the death anniversaries of two leading social reformers and anti-caste crusaders in India – Dr. Bhimrao Ramji Ambedkar and Sant Gadge Baba. While a considerable number of studies and discussions have examined the groundbreaking contributions of these two prominent figures in both global and regional contexts, the nature of their relationship and its evolution over time remains inadequately explored. Drawing on the theoretical frameworks of Aristotle and C. S. Lewis, this article argues that the relationship between Dr Ambedkar and Gadge Baba exemplifies the ‘friendship of virtue.’ Their bond was rooted not only in their shared commitment to social transformation but also in their mutual support in advancing each other’s efforts toward achieving this goal.
Theoretical Underpinning
This article seeks to explore the interaction and friendship between Ambedkar and Gadge Baba through the lens of Aristotle and C. S. Lewis’s theoretical conceptions relevant to the subject. Multiple theories attempt to understand how friendships are formed, examining the elements that influence them, their role in human lives, and their contribution to socialization. One of the classical perspectives on friendship, as articulated by Aristotle, categorizes friendship into three types.
The first is the ‘friendship of utility,’ which is based on mutual usefulness and benefits. Given its transient nature, this type of friendship changes over time and circumstances. The second is the ‘friendship of pleasure,’ another ephemeral form that revolves around shared enjoyment and gratification. The third and most profound form is the ‘friendship of virtue.’ This is the most unfeigned type of friendship, wherein the individuals involved support each other’s growth. Shared values and goals, mutual respect, and a genuine wish for each other’s overall well-being are central to this type of bond. This form of friendship emphasizes accepting and valuing the true essence of another person, thriving over time, and being enduring in nature (Aristotle 1999; see also Cooper 1981; Pangle 2002).
In addition, C. S. Lewis, in his notable work ‘The Four Loves’ (2002), interprets friendship as an extraordinary connection founded on shared interests and passions. Lewis emphasizes that friendship is not rooted in emotional dependence but is instead centred on mutual ambitions, pursuits, or quests with reciprocal support. He further asserts that such friendships are rare, as they require deep understanding and a willingness to transcend superficial connections.
Ambedkar – Gadge Baba’s bond symbolizing ‘Friendship of Virtue’
As discussed earlier, Aristotle, in his analysis of the third form of friendship— ‘friendship of virtue’—argues that shared principles and goals, mutual respect, and a commitment to ensuring each other’s well-being are the defining elements of this type of friendship. It also involves accepting one another as they truly are. Similarly, C. S. Lewis emphasized shared goals and ambitions as the foundation of genuine friendship. Within this framework, the relationship between Dr Ambedkar and Gadge Baba distinctly exemplifies the concept of ‘friendship of virtue.’ Several factors support this assertion:
Firstly, they shared several common goals, such as eradicating untouchability, combating blind faith and superstitions, and promoting education. Moreover, there was a notable alignment in the approaches and strategies they employed to achieve these objectives. Their methods were profoundly influenced by the principles of pragmatism and meliorism. Both leaders adopted practical actions—a hallmark of pragmatism—and emphasized improvement through optimism and action-oriented strategies, which are central to meliorism.
Dr. Ambedkar’s initiatives, such as the establishment of the ‘Bahishkrit Hitkarini Sabha’ in 1924 and the ‘People’s Education Society’ (PES) in 1945, as well as his leadership in significant movements like the ‘Mahad Satyagraha’ (1927) and the ‘Kalaram Temple Satyagraha’ (1930), his demand for a separate electorate during the ‘Poona Pact’ (1932), his role in ensuring the inclusion of Article 17 to abolish untouchability in the Indian Constitution as chairperson of the drafting committee, and his conversion to Buddhism in 1956 etc. highlight his pragmatic and melioristic approaches.
Similarly, Gadge Baba, instead of solely relying on his quintessential style of preaching through ‘Kirtan’ (public sermons or discourses) to raise mass awareness about issues like sanitation, education, superstition, and untouchability, adopted more pragmatic approaches. These included establishing educational institutions, hospitals, animal shelters, and Dharmashalas (rest houses). One of his notable activities was traveling extensively and cleaning roads, public spaces, and gutters immediately upon arriving in a new place. Additionally, two significant instances cited by Satyavan Meshram (1998) underscore the pragmatic and melioristic ethos underlying Gadge Baba’s methods.
First, Gadge Baba refused to enter the Vitthal-Rukmini Temple in Pandharpur due to the discriminatory practice of denying access to untouchable communities like the Mahar and Matang. Despite being barred from the temple, many untouchables continued to travel to Pandharpur annually, enduring harsh conditions without shelter or food. To address this plight, Gadge Baba established a Dharmashala on Gopalpur Road, Pandharpur in the 1920s, providing essential shelter and support to the untouchables, under the supervision of Tulsiram Fulzele and Jagoba Borkar.
Second, in the 1940s, upon learning of Gadge Baba’s deteriorating health from Mahanand Swami, Dr. Ambedkar postponed his visit to Delhi to meet him at a hospital in Dadar, Mumbai. During this poignant meeting, in the presence of Bhaurao Patil and Diwan Bahadur Jagtap, Gadge Baba donated his Pandharpur Dharmashala to Dr. Ambedkar’s ‘People’s Education Society’ to serve as accommodation for students from untouchable communities. Gadge Baba also extended his support to Ambedkar’s educational initiatives on several other occasions. Thus, the shared commitment of Dr. Ambedkar and Gadge Baba to achieving broader social reform and the commonality in their practical approaches exemplify a key characteristic of Aristotle’s ‘friendship of virtue.’ Furthermore, this alignment validates Lewis’s assertion that shared goals and ambitions form the foundation of meaningful friendships.
Furthermore, according to an oral narrative published on DrAmbedkarNetwork (2010), Dr. Ambedkar once attended one of Gadge Baba’s Kirtans in Pandharpur. During the Kirtan, Gadge Baba recited lines in praise of Dr. Ambedkar, as follows (originally in Marathi, essence translated into English):
“Look son, look son, the Mahar’s boy is very intelligent, son, very intelligent.
There will be none like him in the entire world, son, look, look, look!
He speaks so fluently with English officers at the Round Table Conference.
He wears clothes like an English officer,
There will be none like him in the entire world. Oh, look, look, look!
The Mahar’s boy is very intelligent, son, very intelligent.”
Through these lines, Gadge Baba, delivers a powerful message of pride and admiration for Dr. Ambedkar’s exceptional intellect, achievements, and his role as a trailblazer for marginalized communities. By mentioning his attire and demeanour, these lines symbolize Ambedkar’s ability to embody modernity and equality, breaking traditional stereotypes associated with his caste. Through his Kirtan, Gadge Baba, is ultimately encouraging the masses attending his event to follow Ambedkar’s footsteps by pursuing quality education and adapting his demeanour and mannerisms.
In addition to this incident, as previously mentioned, Dr. Ambedkar’s visit to Gadge Baba in the hospital after learning about his deteriorating health, along with Gadge Baba’s unwavering support for Dr. Ambedkar’s mission, indicates the deep connection between them. These instances illustrate mutual admiration, kindness, affection, and, most importantly, encouragement and respect—qualities that were instrumental in fostering each other’s well-being. These characteristics underscore the essence of Aristotle’s ‘friendship of virtue.’
Another notable characteristic of ‘friendship of virtue’ evident in their relationship is the ability to accept each other despite a couple of differences in their methods. For instance, in addressing the issue of temple entry denial for untouchables, both adopted distinct approaches. Dr. Ambedkar organized the ‘Kalaram Temple Satyagraha’ in 1930, leading a large-scale protest with his followers to assert their right to enter the temple. Conversely, Gadge Baba chose to silently protest by refraining from entering the Vitthal-Rukmini Temple, registering his disapproval of the exclusionary practices. Although their approaches differed, both sought to challenge the oppressive and discriminatory caste norms of their time.
Furthermore, Dr. Ambedkar and Gadge Baba shared a profound emotional bond, as evidenced by two significant instances. First, according to Meshram (1998), during a Kirtan in the village of Artoli near Riddhapur in the Amravati district, Gadge Baba praised Dr. Ambedkar’s efforts in eradicating untouchability and promoting education. However, some members of the gathering objected to Gadge Baba’s commendation of Dr. Ambedkar. In response, Gadge Baba left the gathering and, despite repeated apologies from the villagers, never returned to the village. Second, on December 6, 1956, Dr. Ambedkar passed away at his residence in Delhi. According to Mahadevrao Watane, a close associate of Gadge Baba during his final years (personal communication, December 21, 2017), Gadge Baba was deeply distressed upon learning of Dr. Ambedkar’s demise. Overcome with grief, he abstained from food and water, and after 14 days, Gadge Baba passed away on December 20, 1956.
These two cases are the significant examples of the emotional bond between Dr. Ambedkar and Gadge Baba. Their shared commitment to eradicating untouchability and their relentless efforts at both individual and societal levels fortified their bond and friendship. Moreover, C. S. Lewis posits that friendship is rooted more in shared goals than in emotional dependence. However, the case of Dr. Ambedkar and Gadge Baba challenges this assertion. Their relationship demonstrates that the coexistence of shared objectives and emotional interdependence can not only coexist but also significantly contribute to the formation of what Aristotle terms the ‘friendship of virtue.’ This dual foundation underscores the depth and authenticity of their bond.
Furthermore, although the relationship between Dr. Ambedkar and Gadge Baba demonstrates Aristotle’s third form of friendship, however, certain characteristics of Aristotle’s first form of friendship— ‘the friendship of utility’—can also be observed in their interaction. A notable instance of this is Gadge Baba’s donation of the Dharmashala to the People’s Education Society (PES) and his continued support for Dr. Ambedkar’s initiatives.
According to Aristotle, the friendship of utility is often temporary and subject to change, as it is based on mutual usefulness. However, as Stern-Gillet (1995) suggests, the friendship of utility can be understood as a process leading to the development of the friendship of virtue. In the case of Dr. Ambedkar and Gadge Baba, their initial utility-based interactions—where Gadge Baba’s contributions may have provided temporary benefits to Dr. Ambedkar—acted as a stepping stone toward building a deeper bond. These interactions strengthened their relationship and ultimately laid the foundation for the flourishing of the friendship of virtue.
To conclude, the relationship between Dr. Ambedkar and Gadge Baba, characterized by shared goals, some common approaches, and a unified mission, along with an emotional bond, mutual respect, and unwavering support, serves as a quintessential example of Aristotle’s concept of ‘friendship of virtue.’ Dr. Ambedkar, who regarded Gadge Baba as one of the most influential social reformers of modern times, and Gadge Baba, who integrated Dr. Ambedkar’s honour into his own self-esteem, as evidenced in the Artoli village incident, clearly exemplify the essence of ‘friendship of virtue.’
References
Aristotle (1999). Nicomachean Ethics (W.D. Ross, Trans.). Batoche Books, Kitchener. Book No. VIII & IX.
Arsod, S. (2021). Prabodhan Pandharicha Krantikari Sant Gadge Baba. Marathi Edition. Manovikas Prakashan.
Cooper, J. M. (1977). Friendship and the Good in Aristotle. The Philosophical Review, 86 (3), 290-315.
Cooper, J. (1981). Aristotle on Friendship. In A. Oksenberg Rorty (Ed.), Essays on Aristotle’s Ethics (pp. 301-340). Berkeley: University of California Press.
DrAmbedkarNetwork. (2010). Gadge Baba’s song on Dr. Ambedkar [Video]. YouTube. https://youtu.be/KL_Qd9s65Ww?si=uuoXAwIRpD3ouzKQ
Lewis., C.S. (2002) The Four Loves, London: HarperCollins.
Meshram, S. (1998). Sant Gadge Maharaj: Kaal Aani Kartutva. Marathi Edition. Maharashtra Rajya Sahitya Aani Sanskruti Mandal, Mumbai.
Pangle, L. S. (2002). Aristotle and the Philosophy of Friendship. Cambridge University Press.
Stern-Gillet, S. (1995). Aristotle’s Philosophy of Friendship. State University of New York Press.
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Aniruddha Mahajan is a Ph.D. Scholar, The University of Edinburgh, UK. His areas of interests include – Caste Inequalities, Anti-caste Movements, Student Activism, Religious Nationalism.
