|Bhimrao Ramji Ambedkar|
Ambedkar delivering a speech to a rally at Yeola, Nashik, on 13 October 1935
|Alternate name(s):||Baba Saheb|
|Date of birth:||14 April 1891|
|Place of birth:||Mhow, Central Provinces, British India|
|Date of death:||06 December 1956|
|Place of death:||Delhi, India|
|Major organizations:||Samata Sainik Dal,Independent Labour Party, Scheduled Castes Federation, Buddhist Socity Of India ,Republican Party of India,|
|Influences||Buddha · Mahapandit Rahul Sankrityayan · Kabir · Mahatma Phule · Moses · Jesus · Ashoka · Shivaji · George Washington · Thomas Paine · Abraham Lincoln · Thomas Jefferson · Edmund Burke · Martin Luther · Booker T. Washington · Shahu Maharaj · Maharaja Sayajirao Gaekwad III · Constitution of the United States of America · Indian Constitution · American Revolution · French Revolution · October Revolution · Tripitaka · Dhammapada|
|Influenced||A H Salunkhe · Chhagan Bhujbal · Prakash Ambedkar · Chiranjeevi · Mayawati · Surai Sasai · Buddhist movement · Annabhau Sathe · Kanshiram · Wamanrao Godbole · Sohanlal Shastri · Ram Vilas Paswan · D.K.Khaparde · Sant Gadge Baba|
Bhimrao Ramji Ambedkar (Marathi: डॉ.भीमराव रामजी आंबेडकर [bʱiˑmraˑw raˑmʥiˑ aˑmbeˑɽkər]) (14 April 1891 — 06 December 1956), also known as Babasaheb, was an Indian jurist, political leader, Buddhist activist, philosopher, thinker, anthropologist, historian, orator, prolific writer, economist, scholar, editor, revolutionary and a revivalist for Buddhism in India. He was also the chief architect of the Indian Constitution. Born into a poor Mahar, then Untouchable, family, Ambedkar spent his whole life fighting against social discrimination, the system of Chaturvarna — the Hindu categorization of human society into four varnas — and the Hindu caste system. He is also credited with providing a spark for the conversion of hundreds of thousands of Dalits with his Ambedkar(ite) Buddhism. Ambedkar has been honoured with the Bharat Ratna, India's highest civilian award.
Overcoming numerous social and financial obstacles, Ambedkar became one of the first "Dalit" to obtain a college education in India. Eventually earning law degrees and multiple doctorates for his study and research in law, economics and political science from Columbia University and the London School of Economics, Ambedkar returned home as a famous scholar and practiced law for a few years before publishing journals advocating political rights and social freedom for India's untouchables. He is regarded as a Bodhisattva by Indian Buddhist Bhikkus and by millions of other Buddhists.
Bhimrao Ramji Ambedkar was born in the British-founded town and military cantonment of Mhow in the Central Provinces (now in Madhya Pradesh). He was the 14th and last child of Ramji Maloji Sakpal and Bhimabai Murbadkar. His family was of Marathi background from the town of Ambavade in the Ratnagiri district of modern-day Maharashtra. They belonged to the Hindu, Mahar caste, who were treated as so called untouchables and subjected to intense socio-economic discrimination. Ambedkar's ancestors had for long been in the employment of the army of the British East India Company, and his father Ramji Sakpal served in the Indian Army at the Mhow cantonment. He had received a degree of formal education in Marathi and English, and encouraged his children to learn and work hard at school.
Belonging to the Kabir Panth, Ramji Sakpal encouraged his children to read the Hindu classics. He used his position in the army to lobby for his children to study at the government school, as they faced resistance owing to their caste. Although able to attend school, Ambedkar and other untouchable children were segregated and given no attention or assistance by the teachers. They were not allowed to sit inside the class. Even if they needed to drink water somebody from a higher caste would have to pour that water from a height as they were not allowed to touch either the water or the vessel that contained it. This task was usually performed for the young Ambedkar by the school peon, and if he could not be found Ambedkar went without water. Ramji Sakpal retired in 1894 and the family moved to Satara two years later. Shortly after their move, Ambedkar's mother died. The children were cared for by their paternal aunt, and lived in difficult circumstances. Only three sons — Balaram, Anandrao and Bhimrao — and two daughters — Manjula and Tulasa — of the Ambedkars would go on to survive them. Of his brothers and sisters, only Ambedkar succeeded in passing his examinations and graduating to a higher school. His native village name was "Ambavade" in Ratnagiri District so he changed his name from "Sakpal" to "Ambedkar" with the recommendation and faith of Mahadev Ambedkar, his teacher who believed in him.
Ramji Sakpal remarried in 1898, and the family moved to Mumbai (then Bombay), where Ambedkar became the first untouchable student at the Government High School near Elphinstone Road. Although excelling in his studies, Ambedkar was increasingly disturbed by the segregation and discrimination that he faced. In 1907, he passed his matriculation examination and entered the University of Bombay, becoming one of the first persons of untouchable origin to enter a college in India. This success provoked celebrations in his community, and after a public ceremony he was presented with a biography of the Buddha by his teacher Krishnaji Arjun Keluskar also known as Dada Keluskar, a Maratha caste scholar. Ambedkar's marriage had been arranged the previous year as per Hindu custom, to Ramabai, a nine-year old girl from Dapoli. In 1908, he entered Elphinstone College and obtained a scholarship of twenty five rupees a month from the Gayakwad ruler of Baroda, Sahyaji Rao III for higher studies in the USA. By 1912, he obtained his degree in economics and political science, and prepared to take up employment with the Baroda state government. His wife gave birth to his first son, Yashwant, in the same year. Ambedkar had just moved his young family and started work, when he dashed back to Mumbai to see his ailing father, who died on February 2, 1913.
As a leading Indian scholar, Ambedkar had been invited to testify before the Southborough Committee, which was preparing the Government of India Act 1919. At this hearing, Ambedkar argued for creating separate electorates and reservations for Dalits and other religious communities. In 1920, he began the publication of the weekly Mooknayak (Leader of the Silent) in Mumbai. Attaining popularity, Ambedkar used this journal to criticize orthodox Hindu politicians and a perceived reluctance of the Indian political community to fight caste discrimination. His speech at a Depressed Classes Conference in Kolhapur impressed the local state ruler Shahu IV, who shocked orthodox society by dining with Ambekdar. Ambedkar established a successful legal practice, and also organised the Bahishkrit Hitakarini Sabha to promote education and socio-economic uplifting of the depressed classes.
By 1927 Dr. Ambedkar decided to launch active movements against untouchability. He began with public movements and marches to open up and share public drinking water resources, also he began a struggle for the right to enter Hindu temples. He led a satyagraha in Mahad to fight for the right of the untouchable community to draw water from the main water tank of the town.
He was appointed to the Bombay Presidency Committee to work with the all-European Simon Commission in 1925. This commission had sparked great protests across India, and while its report was ignored by most Indians, Ambedkar himself wrote a separate set of recommendations for future constitutional reformers.
By now Ambedkar had become one of the most prominent untouchable political figures of the time. He had grown increasingly critical of mainstream Indian political parties for their perceived lack of emphasis for the elimination of the caste system. Ambedkar criticized the Indian National Congress and its leader Mohandas Gandhi, whom he accused of reducing the untouchable community to a figure of pathos. Ambedkar was also dissatisfied with the failures of British rule, and advocated a political identity for untouchables separate from both the Congress and the British. At a Depressed Classes Conference on August 8, 1930 Ambedkar outlined his political vision, insisting that the safety of the Depressed Classes hinged on their being independent of the Government and the Congress both:
We must shape our course ourselves and by ourselves... Political power cannot be a panacea for the ills of the Depressed Classes. Their salvation lies in their social elevation. They must cleanse their evil habits. They must improve their bad ways of living.... They must be educated.... There is a great necessity to disturb their pathetic contentment and to instill into them that divine discontent which is the spring of all elevation.
In this speech, Ambedkar criticized the Salt Satyagraha launched by Gandhi and the Congress. Ambedkar's criticisms and political work had made him very unpopular with orthodox Hindus, as well as with many Congress politicians who had earlier condemned untouchability and worked against discrimination across India. This was largely because these "liberal" politicians usually stopped short of advocating full equality for untouchables.
In 1932, M. C. Rajah concluded a pact with two right-wingers in the Indian National Congress, Dr. B. S. Moonje  and Jadhav. According to this pact, Moonje offered reserved seats to scheduled castes in return for Rajah's support. This demand prompted Ambedkar to make an official demand for Separate Electorate System on an all-India basis. Ambedkar's prominence and popular support amongst the untouchable community had increased, and he was invited to attend the Second Round Table Conference in London in 1931. Here he sparred verbally with Gandhi on the question of awarding separate electorates to untouchables. Gandhi fiercely opposed separate electorate for untouchables but accepted separate electorate for all other minority groups like muslims,sikhs...etc. Gandhi feared that separate electorates for untouchables would divide Hindu society for future generations.
When the British agreed with Ambedkar and announced the awarding of separate electorates, Gandhi began a fast-unto-death while imprisoned in the Yerwada Central Jail of Pune in 1932 against the separate electorate for untouchables only; Gandhi is not against separate electorates for muslims,sikhs, and others. Exhorting orthodox Hindu society to eliminate discrimination and untouchability, Gandhi asked for the political and social unity of Hindus. Gandhi's fast provoked great public support across India, and orthodox Hindu leaders, Congress politicians and activists such as Madan Mohan Malaviya and Palwankar Baloo organized joint meetings with Ambedkar and his supporters at Yeravada. Fearing a communal reprisal and killings of untouchables in the event of Gandhi's death, Ambedkar agreed under massive coercion from the supporters of Gandhi to drop the demand for separate electorates, and settled for a reservation of seats. This agreement, which saw Gandhi end his fast, in the end achieved more representation for the untouchables, while dropping the demand for separate electorates that was promised through the British Communal Award prior to Ambedkar's meeting with Gandhi. Ambedkar was to later criticise this fast of Gandhi as a gimmick to deny political rights to the untouchables and increase the coercion he had faced to give up the demand for separate electorates.
In 1935, Ambedkar was appointed principal of the Government Law College, a position he held for two years. Settling in Mumbai, Ambedkar oversaw the construction of a large house, and stocked his personal library with more than 50,000 books. His wife Ramabai died after a long illness in the same year. It had been her long-standing wish to go on a pilgrimage to Pandharpur, but Ambedkar had refused to let her go, telling her that he would create a new Pandharpur for her instead of Hinduism's Pandharpur which treated them as untouchables. His own views and attitudes had hardened against orthodox Hindus, despite a significant increase in momentum across India for the fight against untouchability. and he began criticizing them even as he was criticized himself by large numbers of Hindu activists. Speaking at the Yeola Conversion Conference on October 13 near Nasik, Ambedkar announced his intention to convert to a different religion and exhorted his followers to leave Hinduism. He would repeat his message at numerous public meetings across India.
In 1936, Ambedkar founded the Independent Labour Party, which won 15 seats in the 1937 elections to the Central Legislative Assembly. He published his book The Annihilation of Caste in the same year, based on the thesis he had written in New York. Attaining immense popular success, Ambedkar's work strongly criticized Hindu religious leaders and the caste system in general. He protested the Congress decision to call the untouchable community Harijans (Children of God), a name coined by Gandhi. Ambedkar served on the Defence Advisory Committee and the Viceroy's Executive Council as minister for labour. With What Congress and Gandhi Have Done to the Untouchables, Ambedkar intensified his attacks on Gandhi and the Congress, charging them with hypocrisy. In his work Who Were the Shudras?, Ambedkar attempted to explain the formation of the Shudras i.e. the lowest caste in hierarchy of Hindu caste system. He also emphasised how Shudras are separate from Untouchables. Ambedkar oversaw the transformation of his political party into the All India Scheduled Castes Federation, although it performed poorly in the elections held in 1946 for the Constituent Assembly of India. In writing a sequel to Who Were the Shudras? in 1948, Ambedkar lambasted Hinduism in the The Untouchables: A Thesis on the Origins of Untouchability:
The Hindu Civilisation.... is a diabolical contrivance to suppress and enslave humanity. Its proper name would be infamy. What else can be said of a civilisation which has produced a mass of people... who are treated as an entity beyond human intercourse and whose mere touch is enough to cause pollution?
Ambedkar was also critical of Islam and its practices in South Asia. While justifying the Partition of India, he condemned the practice of child marriage in Muslim society, as well as the mistreatment of women. He said,
No words can adequately express the great and many evils of polygamy and concubinage, and especially as a source of misery to a Muslim woman. Take the caste system. Everybody infers that Islam must be free from slavery and caste.[While slavery existed], much of its support was derived from Islam and Islamic countries. While the prescriptions by the Prophet regarding the just and humane treatment of slaves contained in the Koran are praiseworthy, there is nothing whatever in Islam that lends support to the abolition of this curse. But if slavery has gone, caste among Musalmans [Muslims] has remained.
He wrote that Muslim society is "even more full of social evils than Hindu Society is" and criticized Muslims for sugarcoating their sectarian caste system with euphemisms like "brotherhood". He also criticized the discrimination against the Arzal classes among Muslims who were regarded as "degraded", as well as the oppression of women in Muslim society through the oppressive purdah system. He alleged that while Purdah was also practiced by Hindus, only among Muslims was it sanctioned by religion. He criticized their fanaticism regarding Islam on the grounds that their literalist interpretations of Islamic doctrine made their society very rigid and impermeable to change. He further wrote that Indian Muslims have failed to reform their society unlike Muslims in other countries like Turkey.
In a "communal malaise", both groups [Hindus and Muslims] ignore the urgent claims of social justice.
Between 1941 and 1945, he published a number of books and pamphlets, including Thoughts on Pakistan, in which he criticized the Muslim League's demand for a separate Muslim state of Pakistan but considered its concession if Muslims demanded so as expedient.
In the above book Ambedkar wrote a sub-chapter titled If Muslims truly and deeply desire Pakistan, their choice ought to be accepted. He wrote that if the Muslims are bent on Pakistan, then it must be conceded to them. He asked whether Muslims in the army could be trusted to defend India. In the event of Muslims invading India or in the case of a Muslim rebellion, with whom would the Indian Muslims in the army side? He concluded that, in the interests of the safety of India, Pakistan should be acceded to, should the Muslims demand it. According to Ambedkar, the Hindu assumption that though Hindus and Muslims were two nations, they could live together under one state, was but a empty sermon, a mad project, to which no sane man would agree.
Upon India's independence on August 15, 1947, the new Congress-led government invited Ambedkar to serve as the nation's first law minister, which he accepted. On August 29, Ambedkar was appointed Chairman of the Constitution Drafting Committee, charged by the Assembly to write free India's new Constitution. Ambedkar won great praise from his colleagues and contemporary observers for his drafting work. In this task Ambedkar's study of sangha practice among early Buddhists and his extensive reading in Buddhist scriptures were to come to his aid. Sangha practice incorporated voting by ballot, rules of debate and precedence and the use of agendas, committees and proposals to conduct business. Sangha practice itself was modelled on the oligarchic system of governance followed by tribal republics of ancient India such as the Shakyas and the Lichchavis. Thus, although Ambedkar used Western models to give his Constitution shape, its spirit was Indian and, indeed, tribal.
Granville Austin has described the Indian Constitution drafted by Dr Ambedkar as 'first and foremost a social document.' ... 'The majority of India's constitutional provisions are either directly arrived at furthering the aim of social revolution or attempt to foster this revolution by establishing conditions necessary for its achievement.'
The text prepared by Ambedkar provided constitutional guarantees and protections for a wide range of civil liberties for individual citizens, including freedom of religion, the abolition of untouchability and the outlawing of all forms of discrimination Ambedkar argued for extensive economic and social rights for women, and also won the Assembly's support for introducing a system of reservations of jobs in the civil services, schools and colleges for members of scheduled castes and scheduled tribes, a system akin to affirmative action. India's lawmakers hoped to eradicate the socio-economic inequalities and lack of opportunities for India's depressed classes through this measure, which had been originally envisioned as temporary on a need basis. The Constitution was adopted on November 26, 1949 by the Constituent Assembly.
Ambedkar resigned from the cabinet in 1951 following the stalling in parliament of his draft of the Hindu Code Bill, which sought to expound gender equality in the laws of inheritance, marriage and the economy. Although supported by Prime Minister Nehru, the cabinet and many other Congress leaders, it received criticism from a large number of members of parliament. Ambedkar independently contested an election in 1952 to the lower house of parliament, the Lok Sabha, but was defeated. He was appointed to the upper house, of parliament, the Rajya Sabha in March 1952 and would remain a member until his death.
In the 1950s, Ambedkar turned his attention to Buddhism and travelled to Sri Lanka (then Ceylon) to attend a convention of Buddhist scholars and monks. While dedicating a new Buddhist vihara near Pune, Ambedkar announced that he was writing a book on Buddhism, and that as soon as it was finished, he planned to make a formal conversion to Buddhism. Ambedkar twice visited Burma in 1954; the second time in order to attend the third conference of the World Fellowship of Buddhists in Rangoon. In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist Society of India. He completed his final work, The Buddha and His Dhamma, in 1956. It was published posthumously.
After meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa, Ambedkar organised a formal public ceremony for himself and his supporters in Nagpur on October 14, 1956. Accepting the Three Refuges and Five Precepts from a Buddhist monk in the traditional manner, Ambedkar completed his own conversion. He then proceeded to convert an estimated 500,000 of his supporters who were gathered around him. Taking the 22 Vows, Ambedkar and his supporters explicitly condemned and rejected Hinduism and Hindu philosophy. He then traveled to Kathmandu in Nepal to attend the Fourth World Buddhist Conference. He completed his final manuscript, The Buddha or Karl Marx on December 2, 1956.
Since 1948, Ambedkar had been suffering from diabetes. He was bed-ridden from June to October in 1954 owing to clinical depression and failing eyesight. He had been increasingly embittered by political issues, which took a toll on his health. His health worsened as he furiously worked through 1955. Just three days after completing his final manuscript The Buddha and His Dhamma, it is said that Ambedkar died in his sleep on December 06, 1956 at his home in Delhi.
Since the Caste Hindus denied the cremation at Dadar crematorium, A Buddhist-style cremation was organised for him at Chowpatty beach on December 7, attended by hundreds of thousands of supporters, activists and admirers.
Ambedkar was survived by his second wife Savita Ambedkar and converted to Buddhism with him. His wife's name before marriage was Sharda Kabir. Savita Ambedkar died as a Buddhist in 2002. Ambedkar's grandson, Prakash Yaswant Ambedkar leads the Bharipa Bahujan Mahasangha and has served in both houses of the Indian Parliament.
A number of unfinished typescripts and handwritten drafts were found among Ambedkar's notes and papers and gradually made available. Among these were Waiting for a Visa, which probably dates from 1935-36 and is an autobiographical work, and the Untouchables, or the Children of India's Ghetto, which refers to the census of 1951.
A memorial for Ambedkar was established in his Delhi house at 26 Alipur Road. His birthdate is celebrated as a public holiday known as Ambedkar Jayanti or Bhim Jayanti. He was posthumously awarded India's highest civilian honour, the Bharat Ratna in 1990. Many public institutions are named in his honour, such as the Dr. Babasaheb Ambedkar Open University in Hyderabad, Andhra Pradesh, B. R. Ambedkar Bihar University, Muzaffarpur Dr.B.R.Ambedkar National Institute of Technology,Jalandhar the other being Dr. Babasaheb Ambedkar International Airport in Nagpur, which was otherwise known as Sonegaon Airport. A large official portrait of Ambedkar is on display in the Indian Parliament building. On the anniversary of his birth (14 April) and death (6 December) and on Dhamma Chakra Pravartan Din, 14th Oct at Nagpur, at least half a million people gather to pay homage to him at his memorial in Mumbai. Thousands of bookshops are set up, and books are sold. His message to his followers was " Educate!!!, Agitate!!!", Organize!!!.
Ambedkar was a fierce critic of Mahatma Gandhi (and the Indian National Congress). He was criticized by his contemporaries and modern scholars for this opposition to Gandhi, who had been one of the first Indian leaders to call for the abolition of untouchability and discrimination.
Gandhi had a more positive, arguably romanticised view of traditional village life in India and a sentimental approach to the untouchables, calling them Harijan (children of God) and saying he was "of" them. Ambedkar rejected the epithet "Harijan" as condescending. Ambedkar strongly opposed Gandhi's statement about dalit 'The harijan'. Ambedkar criticized Gandhi that calling dalit as children of Hindu God(Hari) indirectly implies as dalit must be under the circle of hindu religion, not to go away from this. Then only the dalits said to be untouchables according to the hindu varnasrama. He tended to encourage his followers to leave their home villages, move to the cities, and get an education.
Dr. Ambedkar and Gandhi had big differences and conflicts of thoughts. The details of some of those are written by Dr. Ambedkar in his book What Congress and Gandhi have done to the untouchables
Ambedkar's legacy as a socio-political reformer, had a deep effect on modern India. In post-Independence India his socio-political thought has acquired respect across the political spectrum. His initiatives have influenced various spheres of life and transformed the way India today looks at socio-economic policies, education and affirmative action through socio-economic and legal incentives. His reputation as a scholar led to his appointment as free India's first law minister, and chairman of the committee responsible to draft a constitution. He passionately believed in the freedom of the individual and criticised equally both orthodox casteist Hindu society. His polemical condemnation of Hinduism and its foundation of caste system, made him controversial, although his conversion to Buddhism sparked a revival in interest in Buddhist philosophy in India and abroad.
Ambedkar condemned Gandhi's support for the caste system and perpetuating untouchability. Dr.Ambedkar warned people,"Don’t call Gandhi a saint. He is a seasoned politician. When everything else fails, Gandhi will resort to intrigue.” "Don’t fall under Gandhi’s spell, he’s not God... Mahatmas have come and Mahatmas have gone but untouchables have remained untouchables.”
Ambedkar's political philosophy has given rise to a large number of Dalit political parties, publications and workers' unions that remain active across India, especially in Maharashtra. His promotion of the Dalit Buddhist movement has rejuvenated interest in Buddhist philosophy in many parts of India. Mass conversion ceremonies have been organized by Dalit activists in modern times, emulating Ambedkar's Nagpur ceremony of 1956.
Some scholars, including some from the affected castes, took the view that the British were more even-handed between castes, and that continuance of British rule would have helped to eradicate many evil practices. This political opinion was shared by quite a number of social activists including Jyotirao Phule.
Some, in modern India, question the continued institution of reservations initiated by Ambedkar as outdated and anti-meritocratic.
Outside India, at the end of de 1990's, some Hungarian Romani people drew parallels between their own situation and the situation of the Dalits in India. Inspired by Ambedkar's approach, they started to convert to Buddhism.
Frequent violent clashes between Buddhist groups and orthodox Hindus have occurred over the years.When in 1994 a garland of shoes was hung around a statue of Ambedkar in Mumbai, sectarian violence and strikes paralyzed the city for over a week. When the following year similar disturbances occurred, a statue of Ambedkar was destroyed. In addition, some Dalits who had converted to Buddhism have rioted against Hindus (such as the 2006 Dalit protests in Maharashtra) and desecrated Hindu temples, often incited into doing so by anti-Hindu elements and replacing deities with pictures of Ambedkar. The radical Ambedkarite "Dalit Panthers Movement" has even gone so far as to attempt to assassinate academics who have been critical of Ambedkar's understanding of Buddhism.
Several movies, plays, and literary forms are made based on his life and teachings. Jabbar Patel directed the English-language movie (also dubbed in Hindi and other Indian languages) Dr. Babasaheb Ambedkar  about the life of Ambedkar, released in 2000, starring the Indian actor Mammootty as Ambedkar. Sponsored by India's National Film Development Corporation and the Ministry of Social Justice, the film was released after a long and controversial gestation period. Mammootty won the National Film Award for Best Actor for the role of Ambedkar, which he portrayed in this film.
Dr. David Blundell, professor of anthropology at UCLA and Historical Ethnographer, has established  a long-term project; a series of films and events that are intended to stimulate interest and knowledge about the social and welfare conditions in India. Arising Light is a film on the life on Dr B. R. Ambedkar and social welfare in India.
Movies related to Dr. Babasaheb Ambedkar Life
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Bhimrao Ramji Ambedkar (Marathi:डॊ.भीमराव रामजी आंबेडकर) (April 14, 1891 – December 6, 1956), also known as Babasaheb, was an Indian nationalist, jurist, Dalit political leader and a Buddhist revivalist.