Did Ambedkar refuse to call Gandhi Mahatma

Dr. B.R. Ambedkar did not categorically "refuse" to call Gandhi "Mahatma" in all contexts, but he was deeply critical of Gandhi's approach to caste and untouchability, and his use of the title was often strategic or formal rather than reverent. Ambedkar used the title "Mahatma Gandhi" in public speeches, official correspondence, and when referring to him in formal political contexts, recognizing that this was how Gandhi was widely known. However, Ambedkar's use of the honorific was pragmatic rather than reflecting personal admiration for Gandhi's approach to Dalit liberation. In his writings and speeches, particularly in his book "What Congress and Gandhi Have Done to the Untouchables," Ambedkar mounted a systematic critique of Gandhi's policies and philosophy regarding caste and untouchability.

Ambedkar fundamentally disagreed with Gandhi on how to achieve Dalit liberation. While Gandhi opposed untouchability and called untouchables "Harijan" (children of God), Ambedkar viewed this approach as paternalistic and insufficient—arguing that Gandhi wanted to reform Hinduism and eliminate untouchability while preserving the varna (caste) system, whereas Ambedkar believed the entire caste system needed to be destroyed. The most famous clash came over the issue of separate electorates for Dalits in 1932, when Gandhi undertook a fast unto death against the proposal, leading to the Poona Pact which replaced separate electorates with reserved seats—a compromise Ambedkar accepted under pressure but later expressed regret about. Ambedkar felt that Gandhi's opposition to separate electorates denied Dalits independent political power. While Ambedkar acknowledged Gandhi's personal sincerity and his role in bringing untouchability into public discourse, he fundamentally disagreed with Gandhi's methods and philosophy. The relationship between these two towering figures represents one of the most important intellectual and political debates in modern Indian history—between reformist gradualism and radical transformation in addressing caste oppression.