Bhimrao Ambedkar
Bhimrao Ramji Ambedkar popularly known as Dr. Babasaheb Ambedkar , was an Indian polymath , jurist , economist , politician , and social reformer .He inspired the Dalit Buddhist movement and campaigned
against social discrimination against untouchables ( Dalits ). He
also supported the rights of workers, farmers and women. He was the first law and justice minister of
independent India ,He was the father of the Indian Constitution and one of the architects of the Republic of India .
Ambedkar was a student of immense talent. He earned doctorate degrees in economics from both Columbia University and the London School of Economics and did research work in law , economics and political science . In the early part of his professional life, he was a professor of economics and also advocated and later life was spent more in political activities. After this Ambedkar became involved in campaigning and discussions for the independence of India and by publishing magazines, advocating political rights and advocating social freedom for Dalits and he was instrumental in building India.
In 1956, he converted to Buddhism in the form of the practice of untouchability and cruelty prevailing in the Hindu sect . In 1990, he was posthumously awarded the Bharat Ratna , India's highest civilian honour. His birthday on 14 April is celebrated as Ambedkar Jayanti all over the world including India. The legacy of Dr. Ambedkar includes many monuments and depictions in popular culture.
Early life
Education
Ambedkar was born on 14 April 1891 in Mhow Nagar Military Cantonment located in the Central India Province (now Madhya Pradesh ) of British India . He was the 14th and last child of Ramji Maloji Sakpal and Bhimabai. His family Kabir cult follower of Marathi was Muul and he currently Maharashtra 's Ratnagiri district Aanbdve was a resident of the village. They belonged to the Hindu Mahar caste, which was then called untouchables and for this reason they had to suffer deep discrimination socially and economically. Bhimrao Ambedkar's ancestors had been serving in the army of the British East India Company for a long time and his father, Ramji Sakpal, was serving in the Mhow Cantonment of the Indian Army and while working here, he reached the rank of Subedar. He had formal education in Marathi and English .
The boy Bhima was facing social
resistance because of his caste. Despite being able to do schooling,
student Bhimrao had to face many difficulties due to untouchability . On 7
November 1900, Ramji Sakpal enrolled his son Bhimrao as Bhiva Ramji Ambedkar
at the Government High School in Satara . His childhood name was
'Bhiva'. Ambedkar's original surname was written Ambedkar instead of
Sakpal, which was related to his village Ambadwe . Since the
people of Konkan province used to
keep their surname from the name of the village, so Ambedkar surname from
Ambadwe village of Ambedkar was registered in the school . Later a
Devrukhe Brahmin teacher Krishna
Keshav Ambedkar, who had special affection for him, changed his name to
'Ambedvekar' and changed it to his simple 'Ambedkar' . Nickname
added. Since then till date he is known as Ambedkar .
Education
Ambedkar took admission in the
first class of English on 7 November 1900 at the Government High School (now
Pratapsingh High School) located at Rajwada Chowk in Satara Nagar. From
this day his educational career started, hence 7th November is celebrated
as Student's
Day in
Maharashtra . At that time he was called 'Bhiva'. At that time
in the school 'Bhiva Ramji Ambedkar', his name was mentioned in the attendance
register at serial number - 1914. Bhimrao's success was celebrated as a
public ceremony among the untouchables when he passed the English fourth grade
examination, as it was unusual for the untouchables, and the book 'Buddha Ki
Buddha' was written by his family friend and author Dada Keluskar. Biography'
was presented to him. After reading this, he first learned about Gautam Buddha and Buddhism.and was impressed by
his education.
secondary education
In 1897, Ambedkar's family moved to
Mumbai where he attended the Government High School on Elphinstone Road .
Undergraduate Studies at Bombay University
Postgraduate Studies at Columbia
University
In 1916, he was awarded a
second Master of Arts for his second thesis, the National
Dividend of India - A Historic and Analytical Study , and eventually
traveled to London. He received his PhD in economics
in 1916 for his third thesis, Evolution of Provincial Finance in
British India , and
was officially granted a PhD in 1927 after publishing his thesis. On 9 May, he addressed a seminar
organized by anthropologist Alexander Goldenweiser on Castes in India:
Their System, Origin and Evolution. Submitted a research paper called,
which was his first published paper. He used the scholarship he received
for a period of up to 3 years to complete the course in America in just two
years and went to London in 1916. In 1913, at the age of 22,
Ambedkar moved to the United States where he received $11.50 for
three years to provide opportunities for postgraduate education at Columbia
University in New York City under a scheme set up
by Sayajirao Gaekwad III ( the Gaekwad of Baroda ). Baroda
State Scholarship was provided per month. Soon after reaching there
he settled at Livingston Hall with Parsi friend
Naval Bhatena. In June 1915 he passed his Master of Arts
( M.A. ) examination, with economics as the main subject, and
sociology, history, philosophy and anthropology among other subjects. He
did his Masters in Ancient Indian Commerce.Presented research
work on the topic (Ancient Indian Commerce). Ambedkar was influenced
by John
Dewey and his
work on democracy .
Postgraduate Studies at the London School
of Economics
In October 1916 the London went and there
she Gray in the entrance to the barrister course (Legal
Studies), as well as the London School of Economics has entered into
where she economics doctorate ( Doctorate ) to start
working on the thesis . In June 1917, he was forced to leave his studies
temporarily and return to India as his scholarship from the state of Baroda had
expired. On his return his book collection was sent to a different ship
from the ship which was sunk by torpedoes of a German
submarine. This was the period of the First World War . He
received permission to return to London for his thesis within four years. BarodaDr. Bhimrao Ambedkar
was disheartened by the sudden reappearance of discrimination in his life while
working as the army secretary of the state and quit his job to work as a
private tutor and accountant. He even started his own consulting business
which failed due to his social status. Due to one of his Englishmen, Lord
Sydnam, former Governor of Mumbai, he got a job as Professor of Political
Economy in Mumbai's Sydnam College of Commerce and Economics . In 1920 , Shahu Maharaj of
Kolhapur , with the help of his Parsi friend and some personal savings, he
was able to return to England once again and in 1921 he completed his Master of
Science ( M.Sc.), for which he
presented the work 'Provincial Decentralization of Imperial Finance in British
India' (provincial decentralization of the imperial economy in British
India).
In 1922,
he was awarded the Barrister-at-Lodge degree by Gray's Inn and entered
the British Bar as a barrister . In 1923, he obtained
a D.Sc. (Doctor of
Science) degree in Economics . His thesis was on "The
Problem of the Rupee: Its Origin and its Solution". Returning to
India after completing his studies in London, Bhimrao Ambedkar stayed
in Germany for three
months , where he studied economics, University of Bonn.continued in. But
due to paucity of time, he could not stay long in the university. His
third and fourth doctorates (LL.D., Columbia University, 1952 and D.L.D., Osmania University , 1953) were
honorary degrees.
Struggle against untouchability
Ambedkar said "Untouchability is
worse than slavery". Ambedkar was educated by the princely
state of Baroda, so was obliged to serve him. He was appointed military
secretary to Maharaja Gaikwad, but had to leave the job shortly after due to
caste discrimination. He described the incident in his
autobiography, Waiting
for a Visa . Thereafter,
he tried again to find a means of livelihood for his growing family, for which
he worked as an accountant, as well as a private teacher, and founded an
investment consulting business, but this All efforts failed when his clients
learned that they were untouchables. In 1918, he studied political
economics at the Sydenham College of Commerce and Economics in Mumbai.became a
professor. Although he was successful with the students, other professors
objected to sharing drinking utensils with him.
Ambedkar, as a leading Indian scholar,
was invited to testify before the Southborough Committee, which was preparing
the Government
of India Act 1919 . During this hearing,
Ambedkar advocated separate electorates and reservation for Dalits and
other religious communities . In 1920 , from Bombay, he started the
publication of the weekly Mooknayak . The
publication soon became popular with readers, when Ambedkar used it to
criticize conservative Hindu politicians and the Indian political community's
reluctance to fight caste discrimination. His speech given during a
conference of the Depressed Classes greatly influenced Shahu IV, the local
ruler of Kolhapur state, whose eating with Ambedkar caused a stir in the
orthodox society.
Practicing law in the Bombay High Court,
he made efforts to promote and uplift the education of the
untouchables. His first organized effort was the founding of
the central institution Bahishkrit Hitkarini Sabha , which aimed to
promote education and socio-economic reform as well as the welfare of the
"boycotted" referred to as the depressed classes. To protect Dalit
rights, he brought out five magazines namely Mooknayak, Bahishkrit Bharat,
Samta, Prabuddha Bharat and Janta.
In 1925, he was appointed to the Bombay
Presidency Committee to serve on the Simon Commission consisting of
all European members . There were protests across India against
this commission. While its report was ignored by most Indians, Ambedkar
sent a separate recommendation for future constitutional reforms.
Ambedkar organized a ceremony on 1
January 1927 at the Koregaon Vijay Smarak (Jaystambh) in honor of the
Indian Mahar soldiers killed
during the Battle of Koregaon on 1
January 1818 under the Second Anglo-Maratha War . Here the names
of soldiers belonging to the Mahar community were engraved on a marble
inscription and made Koregaon a symbol of Dalit self-respect.
By 1927, Dr. Ambedkar decided to start a
widespread and active movement against untouchability. Through public movements,
satyagrahas and processions, he struggled to get the right of untouchables to
enter Hindu temples as well as open the public resources of drinking water to
all sections of the society. He also launched a Satyagraha for the
untouchable community in Mahad city to get the right to draw water from the
Chavdar reservoir of the city. At the conference in late 1927,
Ambedkar ideologically justified caste discrimination and
"untouchability", the ancient Hindu text, the Manusmriti , many verses of
which openly support caste discrimination and casteism, publicly
condemned it, and they formally burned copies of the ancient text. On 25 December
1927, he led thousands of followersto burn copiesof the Manusmriti . Every year 25 December
is celebrated as Manusmriti Dahan Diwas by
Ambedkarites and Hindu Dalitsin its memory.
In 1930, Ambedkar started the Kalaram Mandir
Satyagraha after
three months of preparation . About 15,000 volunteers gathered in
the Kalaram
Mandir movement,
which led to the largest procession in Nashik . The procession was led by a
military band, a batch of scouts, women and men moved in discipline, order and
determination to see God for the first time. When they reached the gate,
the gates were closed by the Brahmin officials.
Poona Pact
By now Bhimrao Ambedkar had become the biggest untouchable political figure till date. He strongly criticized the perceived apathy of the important mainstream political parties towards the abolition of the caste system. Ambedkar also criticized the Indian National Congress and its leader Mahatma Gandhi , accusing them of presenting the untouchable community as an object of compassion. Ambedkar was also dissatisfied with the failures of the British rule, he advocated a separate political identity for the untouchable community in which there was no interference from both the Congress and the British. London August 8 , L930 Conference of the underprivileged, the first Roundtable Ambedkar put forth his political vision in front of the world, according to which the security of the oppressed class lies in its independence from both the government and the Congress.
We have to make our own way and
ourselves... Political power cannot solve the problems of the exploited, their
salvation lies in getting their rightful place in the society. They have
to change their bad way of living... they must be educated.
Ambedkar criticized the Salt Satyagraha run by Congress
and Gandhi . The rising popularity in his untouchable community and
because of public support for them in 1931 in London was the second
roundtable conference also invited to participate. There he had a heated
debate with Gandhi on the issue of giving separate electorates to the
untouchables, and the British agreed with Dr. Ambedkar's views. religion and casteStrongly opposed to
giving separate electorates on the basis of Gandhi felt that the upper
castes should be given a period of a few years for their change of heart to
forget untouchability, but this argument proved to be wrong when untouchability
continued to be practiced by the upper caste Hindus even after many decades of
the Poona Pact.
1932When the British, agreeing with
Ambedkar's views, announced a separate electorate for the
untouchables. The announcement of the Communal Award was the result of the
deliberations held in the Round Table Conference. Under this agreement,
considering the demand for political representation raised by Ambedkar, the
Depressed Classes were given the right of two votes in a separate
electorate. Under this, the Dalits could choose their representative by
one vote and there was freedom to choose the representative of the general
class from the second vote. Thus the Dalit representative was to be
elected by the vote of the Dalits only. With this provision, there was no
longer any interference from the general class in electing the Dalit representative. But
at the same time, the Depressed Classes could play their role by electing a
representative of the general class using their second vote. In such a
situation, the Dalit candidate chosen by the Dalits could have kept the
problems of the Dalits well, but for the non-candidates.
Gandhi was at this time in the Yerwada
Jail in Poona. As soon as the Communal Award was announced, Gandhi first
wrote a letter to the Prime Minister demanding it be changed. But when he
felt that his demand was not being implemented, he announced the fast of
death. That's when Ambedkar said that "It would have been good if
Gandhi had kept this fast for the independence of the country, but he has kept
this fast against the Dalit people, which is very regrettable. Whereas Indian
Christians, Muslims and Sikhs got this (separate election). k) There was no
objection from Gandhi's side regarding the right." He also said that
Gandhi is not an immortal person. Do not know how many such people were
born in India and went away. Ambedkar said that he could not sacrifice the
interests of Dalits to save Gandhi's life. Now Gandhi's health was
deteriorating continuously due to the fasting of death. There was a great
crisis on Gandhi's life. And the entire Hindu society became anti-Ambedkar.
Seeing the increasing pressure in the
country, Ambedkar reached Yerwada Jail on 24 September 1932 at 5 pm. There
was an agreement between Gandhi and Ambedkar, which later became the Poona Pact.Known as. In this
agreement, Ambedkar announced to give up the right of separate electorate given
to the Dalits in the Communal Award. But with this, instead of 78 reserved
seats from the Communal Award, the number of reserved seats in the Poona Pact
was increased to 148. Along with this, adequate amount was fixed in education
grant in each province for the untouchable people and ensured the recruitment
of the people of the depressed class from government jobs without any
discrimination and in this way Ambedkar saved the life of Mahatma
Gandhi. Ambedkar was inconsolable with this agreement, he termed Gandhi's
fast as a drama played by Gandhi to deprive the untouchables of their political
rights and to pressurize them to back down from their demand. In 1942,
Ambedkar condemned this agreement, ' State of Minority '.In
this book also the displeasure regarding the Poona Pact has been
expressed. There have been many
dhikr meetings in the past by the Indian Republican Party as
well.
Political life
Ambedkar's political career began in 1926 and he held various positions in the political field till 1956. In December 1926, the Governor of Bombay nominated him as a member of the Bombay Legislative Council; He took his duties seriously, and often gave speeches on economic matters. He was a member of the Bombay Legislative Council till 1936.
On 13 October 1935 , Ambedkar was
appointed the Principal of the Government Law College and served in this
position for two years. He also served as the President of the
Governing Body of this college after the death of Mr. Rai Kedarnath, the
founder of Ramjas College, University of Delhi .
When Ambedkar
settled in Bombay (now Mumbai), he built a three-storeyed large house, the
' Rajgriha ', in which his
personal library held more than 50,000 books, then the largest private library
in the world.
In the same
year, on 27 May 1935, his wife Ramabai died after a prolonged
illness. Ramabai made a pilgrimage to Pandharpur before her death.Wanted to go but
Ambedkar did not allow her. Ambedkar said that there is no justification
for going to the Hindu pilgrimage where he is considered an untouchable,
instead he talked about building a new Pandharpur for him.
In 1936 , Ambedkar founded the Independent Labor
Party ,
which won 13 seats in the 1937 Central Legislative Assembly
elections. Ambedkar was elected as an MLA of the Bombay Legislative
Assembly. He was a member of the Legislative Assembly till 1942 and during
this time he also served as the Leader of the Opposition in the Bombay
Legislative Assembly.
This year Ambedkar by May 15, 1936 in
his book " Anihileshn
of Cast '( destruction of the
caste system published),
which his New
York was
based on a paper written in. In this book, Ambedkar strongly
criticized Hindu religious leaders and the caste system. He strongly
condemned the decision of the Congress to call the people of the
untouchable community as Harijans, a term coined by
Gandhi . Later, in a 1955
BBC interview, he accused Gandhi of supporting the caste system in his Gujarati-language papers
and of opposing the caste system in his English-language papers.
The All India Scheduled Castes
Federation was a socio-political organization founded by Ambedkar in 1942 to
campaign for the rights of the Dalit community. From 1942 to 1946,
Ambedkar served as the Minister of Labor on the Defense Advisory Committee and
the Viceroy's Executive Council.
Ambedkar has India's freedom of action had participated
actively.
Pakistan are seeking Muslim League in Lahore resolution after (1940),
Ambedkar analyzed "Thoughts on Pakistan written a book that called 400
pages, that the concept of" Pakistan "in all its aspects. There
he Muslim
League of
Muslims Criticized the demand for a separate country for Pakistan, and argued that
Hindus should accept Pakistan from Muslims. He proposed Punjab and Bengal to
separate Muslim and non-Muslim majority parts.The provincial boundaries of the state
should be redrawn. He thought that the Muslims could have no objection to
the redrawing of the provincial boundaries. If they did, they would not
quite "understand the nature of their demand". Scholar Venkat
Dhalipal said that Thoughts on Pakistan "stopped Indian politics for a
decade". This set the course of dialogue between the Muslim League
and the Indian National Congress, paving the way for the partition of India . Although he was
a member
of Muhammad Ali Jinnah and
the Muslim
LeagueHe
was fiercely critical of the divisive communal strategy of the U.S., but argued
that Hindus and Muslims should be separated and Pakistan should be formed
because ethnic nationalism would lead to more violence within the country,
leading to a single country. He cited historical events such as the
disintegration of the Ottoman Empire and Czechoslovakia in favor of his view of
the sectarian division of Hindus and Muslims. He asked whether there were
sufficient reasons for the establishment of Pakistan. and suggested that
the differences between Hindus and Muslims could have been resolved by a less
drastic step. He has written that Pakistan should justify its
existence. Communal issues have always been there in countries like Canada
but even today the British and the French live together. So can Hindus and
Muslims also not live together? He warned that the actual implementation
of the two-country solution would be extremely difficult. The problem of
border dispute will also remain with the migration of huge population. This
prediction, made keeping in mind the post-independence violence of India, was
correct.
"Why Congress and Gandhi Have Done
to the Untouchables?" (What did the Congress and Gandhi do for the
untouchables?) With this book, Ambedkar sharpened his attacks on both Gandhi
and the Congress, accusing them of hypocrisy.
Ambedkar saw the transformation of his
political party into the All India Scheduled Caste Federation (Scheduled Caste
Federation), although it did poorly in the elections to the Constituent
Assembly of India held in 1946. Later he was elected to the Constituent
Assembly from Bengal where the Muslim League was in power. Ambedkar
contested the first Indian Lok Sabha election of 1952 from Bombay North, but
lost to his former assistant and Congress Party candidate Narayan
Kajolkar. In 1952 Ambedkar became a member of the Rajya Sabha . He tried
to enter the Lok
Sabha again
in the 1954 by-election from Bhandara , but he came third (the Congress
party won). By the time of the second general election in 1957, Ambedkar
had died.
Ambedkar twice became a member of
the Parliament of India representing Maharashtra in the Rajya Sabha , the upper
house of the Indian Parliament . His first term as a Rajya Sabha
member was from 3 April 1952 to 2 April 1956, and his second term was to be
held from 3 April 1956 to 2 April 1962, but died on 6 December 1956, before the
term expired. Gaya.
On 30 September 1956, Ambedkar had
announced the establishment of the "Republican Party of India" by
rejecting the "Scheduled Caste Federation", but he died on 6 December
1956, before the formation of the party. After that, his followers and
workers planned the formation of this party. A meeting of the Presidency
was held in Nagpur on 1 October 1957 to establish the party. N. Shivraj,
Yashwant Ambedkar, P. T. Borale, A. G. Pawar, Datta Katti, D. A. Rupvate were
present in this meeting. The Republican Party of India was formed on 3
October 1957 and N. Shivraj was elected as the President of the party.
Ambedkar in his book Who were
the Shudras? (Who were the Shudras?) explained the existence of the
lowest caste i.e. Shudras in the hierarchy of the Hindu caste system. He
also emphasized how the Atishudras (untouchables) are different from the
Shudras. Who Were the Shudras in 1948? In the sequel to The
Untouchables: A Thesis on the Origin of Untouchability
(Untouchability: A Research on the Origins of Untouchability),
Ambedkar lambasted Hinduism.
Hindu Civilization .... which is a
cruel tactic to enslave and suppress humanity and its proper name would be
infamy. What more can be said of a civilization which developed a very
large section of people who... were considered inferior to a human and whose
mere touch is enough to cause pollution?
Ambedkar was also a great
critic of the Islamic practices
of South Asia . He
favored the partition of India, but strongly condemned the practice
of child
marriage among Muslims and the mistreatment
of women . They said,
Words cannot express the ill effects
of polygamy and having mistresses which are the source of sorrow especially for
a Muslim woman. Take the caste system itself, everyone says that Islam
should be free from slavery and caste, whereas slavery exists and has got
support from Islam and Islamic countries. While the
precepts made by the Prophet regarding justice and humane
treatment of slaves contained in the Quran are laudable,
there is nothing in Islam that supports the abolition of this curse. Even
if slavery is abolished, the caste system will remain among the Muslims.
He wrote that there are more social
evils in Muslim society than in Hindu society and Muslims hide them by using
soft words like "brotherhood". He criticized the discrimination
against the Arzal classes by Muslims who were considered "low-status"
as well as the oppressive purdah system of oppression of women in
Muslim society . they said that veil is also seen in Hindus but
religious approval was given only by Muslims. He criticized bigotry in
Islam, due to which the society has become very fanatical and it has become
very difficult to change it due to the commitment of literal adherence to the
grandsons of Islam. He further wrote that Indian Muslims have failed to
reform their society, whereas on the contrary countries like Turkey have
changed themselves a lot.
Both the Hindu and Muslim groups
suffering from "communalism" have neglected the demand for social
justice.
Proclamation of conversion
While living under Hindu religion for 10-12 years , Babasaheb Ambedkar made all efforts to improve Hindu religion and Hindu society, to achieve equality and respect, but there was no change of heart of the upper caste Hindus. On the contrary, he was condemned and called the destroyer of Hindu religion. After that he had said, “ We made all kinds of efforts and satyagrahas to achieve the level of equality in Hindu society, but all proved fruitless. There is no place for equality in Hindu society. “Hindu society used to say that “man is for religion” whereas Ambedkar believed that “religion is for man”. Ambedkar said that there is no point in such a religion in which humanityworth nothing. There is no point in living in such a religion who does not allow the followers of his own religion (untouchables) to get religious education, obstructs them in doing jobs, humiliates them on talk and even does not allow water to be available. Ambedkar did not announce to give up Hinduism for any kind of enmity and destruction of Hindu religion, but he decided it on some fundamental principles which were not compatible with Hinduism at all.
On 13 October 1935, while speaking
at a conference at Yevala near Nashik , Ambedkar announced his
conversion to religion,
"Though I was born as an
untouchable Hindu, I will never die as a Hindu!"
He also called upon his followers to
leave Hinduism and adopt some other religion. He reiterated his
point in many public meetings across India. After the announcement of this
conversion, many Christians from the Nizam of Hyderabad
to IslamThe
missionaries also offered him crores of rupees but he turned them
all. Undoubtedly, he also wanted that the economic condition of the Dalit
society should be improved, but not by relying on foreign money, but by their
hard work and organization, the situation should improve. Apart from this,
Ambedkar wanted to choose a religion whose center is man and morality, in it
there should be liberty, equality and fraternity. In any case, he did not
want to adopt a religion which was tainted by caste discrimination and
untouchability, nor did he want to choose a religion which had superstition and
hypocrisy. In 'Harijan' dated March 21, 1936, Gandhi wrote, 'Ever since
Dr. Ambedkar has thrown the bombardment of the threat of conversion in Hindu
society, every effort is being made to dissuade him from his
determination.' Here Gandhi ji writes at one place further, 'Yes, at such
times it is necessary for the (Savarna) reformers to search their
hearts. He should think that if he is unhappy with the behavior of me or
my neighbors, then this is not being done. ...It is an accepted fact that
the behavior of a large number of Hindus who call themselves Sanatani is such
that it causes great inconvenience and annoyance to the Harijans across the
country. The wonder is why so many Hindus left Hinduism, and why did not
others leave as well? It is their admirable loyalty or the superiority of
Hindu religion that, despite being so mercilessly in the name of that religion,
lakhs of Harijans have remained in it.
Between the time of 21 years after
Ambedkar announced the conversion of religion, he studied all the major
religions of the world deeply. The main reason he took such a long time
was also that he wanted more and more of his followers to convert with him at the
time he converted. Ambedkar preferred Buddhism because it has an
integrated form of three principles which is not found in any other
religion. Buddhism teaches wisdom (the use of intelligence in place of
superstition and supernaturalism), compassion (love) and samata
(equality). He said that man wants these things for an auspicious and
happy life. Gods and souls cannot save the society. According to
Ambedkar, true religion is that whose center is man and morality, based
on science or intellectual
element, not God
as the center of religion., the emancipation and salvation of
the soul . At
the same time, he said that the task of religion should be to rebuild
the world and
not to explain its origin and end. He was in favor of democratic social
system, because he believed that in such a situation religion can become the
guide of human life. He got all these things only in Buddhism.
Constitution making
Despite the bitter criticism of Gandhi and the Congress, Ambedkar had the reputation of a unique scholar and jurist. Due to which, when, after India got independence on 15 August 1947 , the new Congress-led government came into existence, it invited Ambedkar to serve as the country's first Minister of Law and Justice , which he accepted. . On 29 August 1947, Ambedkar was appointed as the chairman of the Drafting Committee of the Constitution to prepare the new constitution of independent India. Ambedkar 's study of early Buddhist Sangha rituals and other Buddhist texts also came in handy in the task of making the constitution .
Ambedkar was an intelligent
constitutional expert, he had studied the constitutions of about 60
countries. Ambedkar is recognized as the "Father of the Constitution
of India".
In the Constituent
Assembly, member of the drafting committee T. T. Krishnamachari said:
"Sir Speaker, I am one of those
people in the House who have listened very carefully to Dr. Ambedkar. I am
aware of the work and enthusiasm involved in the drafting of this
Constitution." At the same time, I feel that the attention required
for the purpose of drafting the Constitution as important to us at this point
of time was not given by the Drafting Committee. The house is probably
aware of seven members. The one you nominated, had resigned from the House
and was replaced. One had died and no one was replaced. One was in
America and his position was not filled and another person was busy with the
affairs of the state, And to that extent there was a zero. One or two
people were far away from Delhi and probably health reasons did not allow them
to participate. So it finally happened that the whole burden of drafting
this Constitution fell on Dr. Ambedkar and I have no doubt that we are grateful
to him. Having achieved this task, I believe that it is undoubtedly
commendable."
Granville Austin described
the Indian
Constitution prepared
by Ambedkar as 'the first and foremost social document' . 'Most of
India's constitutional provisions have reached either directly in an attempt to
advance the cause of social revolution or to promote this revolution by
establishing the conditions necessary for its achievement.'
The text of the constitution drafted by
Ambedkar provides constitutional guarantees and protections for a wide range of
civil liberties for individual citizens, including freedom of religion, the
abolition of untouchability, and the infringement of all forms of
discrimination. . Ambedkar argued for comprehensive economic and social
rights for women, and reservation of jobs in civil services, schools and
colleges for members of Scheduled Castes (SC) and Scheduled Tribes (ST) and
Other Backward Classes (OBC). To start won the support of the Assembly, which
was affirmative action. India's lawmakers hoped to eliminate
socio-economic inequalities and lack of opportunities for India's depressed
classes through these measures. The constitution was adopted by the
Constituent Assembly on 26 November 1949. Speaking after completing his
work, Ambedkar said:
I feel that the Constitution is doable,
it is flexible but at the same time it is strong enough to keep the country
united in both peace and war. In fact, I can say that if anything ever
went wrong, it would not be because our constitution was bad, but the man who
used it was inferior.
Protest against Article 370
Ambedkar opposed Article 370 of the
Constitution of India , which gave special status to the state
of Jammu
and Kashmir ,
and which was included in the Constitution against his wishes. Balraj Madhok had said that
Ambedkar had made Kashmiri leader Sheikh Abdullahclearly told:
"You want that India should protect your borders, it should build roads in
your territory, it should supply you grain, and Kashmir should be given the
same status as India. But The Government of India should have only limited
powers and the Indian people should have no rights in Kashmir. To consent to this
proposal, I as the Law Minister of India would be a treacherous thing against
the interests of India, it would never Will do." Then Abdullah approached
Nehru, who directed him to Gopal Swami Iyengar , who in
turn approached Vallabhbhai
Patel.and
said that Nehru had promised ska. Abdullah special status. The
article was passed by Patel while Nehru was on a foreign tour. On the day
the article came up for discussion, Ambedkar did not answer questions on it but
participated on other articles. All the arguments were made by Krishna
Swami Iyengar.
uniform civil code
I personally do not
understand why religion should be given this vast, wide jurisdiction to cover
the whole life and prevent the legislature from encroaching on that
area. After all, what are we doing for this freedom? We are getting
this freedom to reform our social system, which is full of inequality,
discrimination and other things, which conflict with our fundamental
rights.
Ambedkar was actually in favor of
Uniform Civil Code and opposed Article 370 in the case of
Kashmir. Ambedkar's India would have been a country of modern, scientific
thinking and rational thoughts, in which personal law would not have any place. During
a debate in the Constituent Assembly, Ambedkar expressed his desire to reform
Indian society by recommending the adoption of a Uniform Civil Code. Ambedkar
resigned from the cabinet in 1951 after the draft of his Hindu Code Bill (Hindu Code Bill)
was withheld in Parliament . There was talk of providing many
rights to Indian women by the Hindu Code Bill. The draft demanded gender
equality in the laws of succession, marriage and economy. Although Prime
Minister Nehru, the cabinet and some other Congress leaders supported it, a
large number of members of Parliament including President Rajendra Prasad and
Vallabhbhai Patel were against it. Ambedkar contested the election to the
Lok Sabha in the Bombay (North Central) constituency in 1952 as an independent
candidate but lost. In this election Ambedkar got 123,576 votes and
Narayan Sadoba Kajolkar got 138,137 votes. In March 1952, he
was appointed to the upper house of Parliament, the Rajya Sabha, and after that
he remained a member of this house until his death.
Economic planning
Ambedkar was the first Indian to get a doctorate degree in economics from abroad. He argued that industrialization and agricultural development could lead to growth in the Indian economy. He emphasized investment in agriculture as the primary industry in India. According to Sharad Pawar , Ambedkar's philosophy helped the government achieve its food security goals. Ambedkar advocated national economic and social development, emphasizing education, public sanitation, community health, residential facilities as basic amenities. He calculated the loss of development due to British rule.
Reserve Bank of India
Ambedkar was trained as an economist,
and by 1921 had become a professional economist. When he became a
political leader he wrote three scholarly books on economics:
·
Administration
and Finance of the East India Company
·
The
Evaluation of Provincial Finance in British India
·
The
Problem of the Rupee: Its Origin and Its Solution
The Reserve Bank of India (RBI) was based
on Ambedkar's ideas which he presented to the Hilton Young Commission.
Second marriage
Ambedkar's first wife, Ramabai , died in 1935 after a prolonged illness. After completing the draft of the Indian Constitution in the late 1940s, he suffered from sleep deprivation, had neuropathic pain in his legs, and was taking insulin and homeopathic medicines. He went to Bombay (Mumbai) for treatment, and there he met doctor Sharda Kabir, with whom he had married on 15 April 1948, at his home in New Delhi . Doctors recommended a life partner who is a good cook and has medical knowledge to take care of them. Dr. Sharda Kabir adopted the name Savita Ambedkar after marriage and took care of her for the rest of her life. Savita Ambedkar, fondly called 'My' or 'Mysaheb', died on 29 May 2003 at the age of 93 in Mehrauli, New Delhi.
Conversion to buddhism
In BR Ambedkar in the 1950s Buddhism attracted to
Buddhist monks to take part in
a conference of scholars and Sri Lanka were (then Ceylon). Dedicating a
new Buddhist monastery near Pune ,
Dr. Ambedkar announced that he was writing a book on Buddhism and that he would
formally convert to Buddhism as soon as it was finished. Ambedkar
visited Myanmar twice in
1954 ; For the second time he went to Rangoon to attend the
conference of the Third World Buddhist Fellowship. In 1955
he founded the ' Indian Buddhist Mahasabha ' i.e. 'Buddhist
Society of India'. He completed his last famous treatise, The Buddha and
His Dhamma ,
in 1956. It was published after his death in 1957. In the preface to
this book, Ambedkar wrote that
I consider the
Buddha's Dhamma to be the best. No religion can be compared to
this. If a modern man who believes in science must have any religion, then
that religion can only be Buddhism . After twenty-five years of
close study of all religions this conviction has grown among me.
“
”
— "I am taking refuge in Lord
Buddha and his original religion. I am neutral to the prevailing Buddhist
sects. The Buddhism I am professing is Neo Buddhism or Navayana . Nagpur City on 14
October 1956 DR. BR Ambedkar himself and held a formal public conversion
ceremonies for their supporters. first Dr. Ambedkar his wife Savita and the
traditional way by monks Mahasthvir moon with some colleagues Triratna and Panchsheel take all the Buddhism Eclipse After
this he converted to Navayana Buddhism by giving Triratna , Panchsheel and 22
vows to his 5,00,000 followers .
Dr BR Ambedkar Ji and his family Kabir was influenced
by the ideology of law and Kabir knowledge of G-lived, building upon
life. Kabir Parmeshwar ji removed hypocrisy and social evils like
casteism, wrong religious beliefs, animal violence, drug addiction, etc.
He was imagining such a free man by
breaking the web of gods who is religious but does not consider inequality as
the value of life. So that the bonds of Hinduism could be completely
separated, Ambedkar himself prescribed twenty-two vows to his Buddhist
followers, which are a essence of the philosophy of Buddhism. These vows
include disbelief in the Trinity of Hinduism, refutation of incarnation,
Shraddha-tarpan, abandonment of Pindadaan, belief in the principles and
teachings of the Buddha, non-participation of any ceremonies to be performed by
Brahmins, belief in the equality of human beings, Eightfold of Buddha Following
the path, kindness to living beings, not stealing, not lying, not drinking
alcohol, renouncing inequality based Hinduism and adopting Buddhism. Nvyan of Ambedkar and
Vismtawadi his supportersHinduism and Hindu philosophy explicitly
condemned and abandoned him. On the second day, on October 15, Ambedkar
again gave initiation to Buddhism to his 2 to 3 lakh followers there, these
were the followers who could not reach the ceremony of 14 October or reached
late. Ambedkar initiated Buddhism to about 8 lakh people in Nagpur, hence
this land became famous as Deekshabhoomi . On the
third day on October 16, Ambedkar went to Chandrapur and there also he gave initiation
to Buddhism to about 300,000 followers. In this way, in
just three days, Ambedkar himself increased the number of Buddhists in the
world by 11 lakh by converting more than 11 lakh people and Buddhism in India.revived. This
event received acclaim from many peoples and Buddhist countries. He then
went to Kathmandu to attend
the Fourth World Buddhist Conference in Nepal . There he
went to the Dalit settlements of Kathmandu city. Nepal's Ambedkarite
movement is run by Dalit leaders, and most Dalit leaders in Nepal believe that
only "Ambedkar's philosophy" is capable of eradicating caste
discrimination. He completed his
final manuscript Buddha and Karl Marx on 2
December 1956 .
Death
Since 1948, Ambedkar was suffering from diabetes . From June to October 1954, he was very ill, during which he was suffering from deteriorating eyesight. Troubled by political issues, Ambedkar's health went from bad to worse, and the constant work done during 1955 broke him. Ambedkar's Mahaparinirvana took place in his sleep in Delhi on 6 December 1956, three days after completing his final manuscript Lord Buddha and His Dhamma . Then his age was 64 years and 7 months. His mortal remains were brought to his home in Rajgriha in Mumbai by a special aircraft from Delhi . December 7th to Mumbai in DadarThe last rites were performed in Buddhist style at Chowpatty beach which was attended by lakhs of his supporters, activists and admirers. More than 10,00,000 of his followers were initiated to Buddhism by Bhadant Ananda Kausalyayan by witnessing his body at his funeral , as Ambedkar organized a Buddhist conversion program in Mumbai on 16 December 1956. Was.
After his death, Ambedkar's family was
survived by his second wife Savita Ambedkar , who was
the first person to become a Buddhist (along with Ambedkar) after Ambedkar in
the Dalit
Buddhist movement . Before
marriage, his wife's name was Dr. Sharda Kabir. Dr. Savita Ambedkar died
as a Buddhist on 29 May 2003 at the age of 94. and son Yashwant
Ambedkar grandson of Ambedkar, Prakash Ambedkar , Bharipa Bahujan
federation is
headed by the and the Indian Parliament have served as members in both
Houses.
A memorial has been erected at 26
Alipore Road of Ambedkar at his Delhi residence. Ambedkar Jayanti is a
public holiday. In 1990, he was posthumously awarded the Bharat Ratna , India's
highest civilian honour .
Every year more than 20 lakh
people pay their homage to him at Chaityabhoomi (Mumbai), Deekshabhoomi (Nagpur)
and Bhima Janmabhoomi ( Mhow ) on his birth
anniversary (April
14), Mahaparinirvana i.e. death anniversary (December 6) and Dhammachakra
Enforcement Day (October
14). To gather. Thousands of bookstores have been established
here, and books are sold. Ambedkar's message to his followers was -
"Educate, organize, struggle".
Personal life
Family
Ambedkar's grandfather's name was Maloji
Sakpal, father's name was Ramji Sakpal and mother's name was Bhimabai. In
1896, when Ambedkar was five years old, his mother died. So he was taken
care of by his aunt Mirabai, who was his father's elder sister. At the
behest of Mirabai, Ramji remarried to Jijabai, so that the child Bhimrao could
get mother's love. When the boy Bhimrao was studying in the fifth English
class, he was married to Ramabai . Ramabai and Bhimrao also had five
children - four sons: Yashwant, Ramesh, Gangadhar, Rajaratna and a daughter:
Indu. But except 'Yashwant' all the children had died in childhood. Prakash , Ramabai, Anandraj and Bhimrao are
the children of Yashwant Ambedkar.
guru and worshiped deity
Where was Ambedkar, his life has become
successful with three gurus and three worshipers. Among the three great
persons whom he considered as his guru , his first guru was Tathagata Gautam
Buddha ,
second was Sant Kabir and third
was Mahatma Jyotirao
Phule . He
had three upasyas (deities) – knowledge, self-respect and modesty.
Ambedkarism
"Ambedkarism" is the ideology and philosophy of Ambedkar. The themes of freedom, equality, brotherhood, Buddhism, science, humanism, truth, non-violence etc. are the principles of Ambedkarism. Eradicating untouchability, social reforms among Dalits, propagation and propagation of Buddhism in India, protecting the rights and fundamental rights enshrined in the Indian Constitution, creation of a moral and caste-free society and India's progress are the main objectives. Ambedkarism is a social, political and religious ideology.
Books and other works
Bhimrao Ambedkar was a talented and fighting writer. Ambedkar was very much interested in reading and he was also interested in writing. Due to this, he had built a rich library in his home Rajgriha in Mumbai , in which he had more than 50 thousand books. Through his writings, he threw light on the problems of Dalits and the country. Important texts he wrote include Annihilation of Caste, The Buddha and His Dhamma, Caste in India, Who Were the Shudras?, Riddles in Hinduism etc. 32 books and monographs ( 22 complete and 10 incomplete books ), 10 memoirs , evidence and statements, 10 research documents, articles and book reviews and 10 prefaces and prophecies are his English language works. He had knowledge of eight languages, including Marathi.(Mother Tongue), English , Hindi , Pali , Sanskrit , Gujarati , German , Persian , French , Kannada and Bengali . Ambedkar wrote the most of all the politicians of his contemporaries. He has done most of the writing in English. Along with always being active and engaged in social struggle, he has a large collection of books, essays, articles and speeches written by him. He was endowed with unusual talent. His literary works are noted for their distinctive social outlook, and scholarship, which reflect their vision and forward thinking of their times. Ambedkar's texts are widely read all over the world including India. Lord Buddha and his Dhamma This is his book 'Scripture of Indian Buddhists' and is important in Buddhist countries. His D.Sc. Management The Problem of the Rupee: Its origin and its solution led to the establishment of the Central Bank of India i.e. Reserve Bank of India .
The Education Department of the Government of Maharashtra has planned to publish Babasaheb Ambedkar's entire literature in several volumes and for that, on 15 March 1976, Dr. Babasaheb Ambedkar Material Publication Committee was established. Under this, 22 volumes under the name 'Dr. Babasaheb Ambedkar: Writings and Speeches' have been published in English language till 2019, and their page number is more than 15 thousand. The first volume of this scheme was published on Ambedkar's birthday, 14 April 1979. In these 22 volumes, volume 14 is in two parts, volume 17 is in three parts, volume 18 is in three parts and reference texts are 2, that is, a total of 29 books are published. The work of translating him into Marathi has been started since 1987, but it has not been completed yet. In view of the importance and popularity of the volumes of 'Dr. Babasaheb Ambedkar: Writings and Speeches', the Dr. Ambedkar Foundation of 'Ministry of Social Justice and Empowerment', Government of India , made a plan to publish the Hindi translation of these volumes and under this scheme So far 21 volumes have been published in Hindi language under the name "Baba Saheb Dr. Ambedkar: Sampoorna Vamayya". These 21 Hindi volumes are just a translation of 10 English sections. Several editions of these Hindi volumes have been published. The entire literature of Ambedkar is with the Government of Maharashtra, out of which more than half of his literature is unpublished. His entire literature has not yet been published, his unpublished literature may make up more than 45 volumes.
Ambedkar's literature
Books
- Administration and Finances of the East India Company (Thesis of M.A.)
- The Evolution of Provincial Finances in British India (Ph.D. Thesis, 1917, published in 1925)
- The Problem of the Rupee: Its Origin and Its Solution (Thesis of D.Sc., published 1923)
- Annihilation of Castes ( Destruction of Caste System ) (May 1936)
- Which Way to Emancipation (May 1936)
- Federation vs Freedom (1936)
- Pakistan and the Partition of India/Thoughts on Pakistan (1940)
- Ranade, Gandhi and Jinnah (1943)
- Mr. Gandhi and the Emancipation of the Untouchables (September 1945)
- What Congress and Gandhi have done to the Untouchables? (June 1945)
- Communal Deadlock and a Way to Solve It (May 1946)
- Who Were the Shudras? (October 1946)
- Criticism of the proposals of the Cabinet Mission for changes in the Indian Constitution, in the context of their impact on the Scheduled Tribes (Untouchables) (1946)
- The Cabinet Mission and the Untouchables (1946)
- States and Minorities (1947)
- Maharashtra as a Linguistic Province State (1948)
- The Untouchables: Who Were They Why They Become Untouchables (October 1948)
- Thoughts on Linguistic States: A Criticism of the Proposals of the States Reorganization Commission (published 1955)
- The Buddha and His Dhamma ( Lord Buddha and His Dhamma ) (1957)
- Riddles in Hinduism
- Dictionary of Pali Language (Pali-English)
- The Pali Grammar
- Waiting for a Visa (Autobiography) (1935–1936)
- a people at bay
- The Untouchables and the Children of India's Ghettoes
- Can I be a Hindu?
- What the Brahmins have done to the Hindus
- Ease of Bhagwat Gita
- India and Communism
- Revolution and Counter-Revolution in Ancient India
- The Buddha and Karl Marx (Buddha and Karl Marx )
- Constitution and Constitutionalism
- Administration and Finances of the East India Company (Thesis of M.A.)
- The Evolution of Provincial Finances in British India (Ph.D. Thesis, 1917, published in 1925)
- The Problem of the Rupee: Its Origin and Its Solution (Thesis of D.Sc., published 1923)
- Annihilation of Castes ( Destruction of Caste System ) (May 1936)
- Which Way to Emancipation (May 1936)
- Federation vs Freedom (1936)
- Pakistan and the Partition of India/Thoughts on Pakistan (1940)
- Ranade, Gandhi and Jinnah (1943)
- Mr. Gandhi and the Emancipation of the Untouchables (September 1945)
- What Congress and Gandhi have done to the Untouchables? (June 1945)
- Communal Deadlock and a Way to Solve It (May 1946)
- Who Were the Shudras? (October 1946)
- Criticism of the proposals of the Cabinet Mission for changes in the Indian Constitution, in the context of their impact on the Scheduled Tribes (Untouchables) (1946)
- The Cabinet Mission and the Untouchables (1946)
- States and Minorities (1947)
- Maharashtra as a Linguistic Province State (1948)
- The Untouchables: Who Were They Why They Become Untouchables (October 1948)
- Thoughts on Linguistic States: A Criticism of the Proposals of the States Reorganization Commission (published 1955)
- The Buddha and His Dhamma ( Lord Buddha and His Dhamma ) (1957)
- Riddles in Hinduism
- Dictionary of Pali Language (Pali-English)
- The Pali Grammar
- Waiting for a Visa (Autobiography) (1935–1936)
- a people at bay
- The Untouchables and the Children of India's Ghettoes
- Can I be a Hindu?
- What the Brahmins have done to the Hindus
- Ease of Bhagwat Gita
- India and Communism
- Revolution and Counter-Revolution in Ancient India
- The Buddha and Karl Marx (Buddha and Karl Marx )
- Constitution and Constitutionalism
Memorandum, Evidence and Statement
- On Franchise and Framing Constituencies (1919)
- Statement of Evidence to the Royal Commission of Indian Currency (1926)
- Protection of the Interests of the Depressed Classes ( dried / statement has been protecting the rights of disadvantaged groups) (May 29, 1928)
- State of Education of the Depressed Classes in the Bombay Presidency (1928)
- Constitution of the Government of Bombay Presidency (May 17, 1929)
- A Scheme of Political Safeguards for the protection of the Depressed in the Future Constitution of a Self-governing India (1930)
- The Claims of the Depressed Classes for Special Representation (1931)
- Franchise and Tests of Untouchability (1932)
- The Cripps Proposals on Constitutional Advancement (July 18, 1942)
- Grievances of the Schedule Castes (Scheduled Castes Grievances) (October 29, 1942)
- On Franchise and Framing Constituencies (1919)
- Statement of Evidence to the Royal Commission of Indian Currency (1926)
- Protection of the Interests of the Depressed Classes ( dried / statement has been protecting the rights of disadvantaged groups) (May 29, 1928)
- State of Education of the Depressed Classes in the Bombay Presidency (1928)
- Constitution of the Government of Bombay Presidency (May 17, 1929)
- A Scheme of Political Safeguards for the protection of the Depressed in the Future Constitution of a Self-governing India (1930)
- The Claims of the Depressed Classes for Special Representation (1931)
- Franchise and Tests of Untouchability (1932)
- The Cripps Proposals on Constitutional Advancement (July 18, 1942)
- Grievances of the Schedule Castes (Scheduled Castes Grievances) (October 29, 1942)
Research Documents, Articles and Review of Books
- Castes in India: Their genius, mechanism and development (1918)
- (Mr. Russell and the Reconstruction of Society) (1918)
- Small Hollings in India and Their Remedies (1918)
- Currency and Exchanges (1925)
- The Present Problem of the Indian Currency (April 1925)
- Report of Taxation Inquiry Committee (1926)
- Thoughts on the Reform of Legal Education in the Bombay Presidency (1936)
- Rising and Fall of Hindu Woman (1950)
- Need for Checks and Balances (April 23, 1953)
- Buddha Worship Lesson (in Marathi) (November 1956)
- Castes in India: Their genius, mechanism and development (1918)
- (Mr. Russell and the Reconstruction of Society) (1918)
- Small Hollings in India and Their Remedies (1918)
- Currency and Exchanges (1925)
- The Present Problem of the Indian Currency (April 1925)
- Report of Taxation Inquiry Committee (1926)
- Thoughts on the Reform of Legal Education in the Bombay Presidency (1936)
- Rising and Fall of Hindu Woman (1950)
- Need for Checks and Balances (April 23, 1953)
- Buddha Worship Lesson (in Marathi) (November 1956)
Preface and Predictions
- Forward to Untouchable Workers of Bombay City (Preface to Untouchable Workers of Bombay City) (1938)
- Forward to Commodity Exchange (Book: Introduction to Commodity Exchange) (1947)
- Preface to the Essence of Buddhism (Book, The Role of the Essence of Buddhism) (1948)
- Forward to Social Insurance and India (Preface to Social Insurance and India) (1948)
- Preface to Rashtra Rakshake Vaidik Sadhan (Book, Role of Vedic Means of Defense of the Nation) (1948)
- Forward to Untouchable Workers of Bombay City (Preface to Untouchable Workers of Bombay City) (1938)
- Forward to Commodity Exchange (Book: Introduction to Commodity Exchange) (1947)
- Preface to the Essence of Buddhism (Book, The Role of the Essence of Buddhism) (1948)
- Forward to Social Insurance and India (Preface to Social Insurance and India) (1948)
- Preface to Rashtra Rakshake Vaidik Sadhan (Book, Role of Vedic Means of Defense of the Nation) (1948)
journalism
Ambedkar was a successful journalist and effective editor. He believed that there would be progress in the society through newspapers. He considered the newspaper very important in the movement. He published and edited many papers and five magazines to bring awareness to the exploited and downtrodden society. These helped him significantly in taking forward his Dalit movement. Where is he that, "A newspaper is needed for the success of any movement, if there is no newspaper of the movement, then the condition of that movement is like a broken bird." Dr. Ambedkar is the pillar of Dalit journalism because he is the first editor, founder and publisher of Dalit Patrikarita. Dr. Ambedkar wrote all the letters in Marathi language.Published in the same year because his area of work was Maharashtra and Marathi is the lingua franca there. And at that time the exploited and Dalit people of Maharashtra were not much educated, they could understand only Marathi. For several decades, he edited five Marathi magazines, including Mooknayak (1920), Janata (1930), Bahishkrit Bharat (1927), Samta (1928) and Prabuddha Bharat (1956). In these five letters, Babasaheb Ambedkar used to express his views on the social, political and economic issues of the country. litterateur and thinker Gangadhar Pantawane In 1987, for the first time in India, did a Ph.D. on Ambedkar's journalism. Wrote a dissertation for In it, Pantawane wrote about Ambedkar, "This Muknayak brought the people of the excluded India to enlightened India. Babasaheb was a great journalist."
Ambedkar was a successful journalist and effective editor. He believed that there would be progress in the society through newspapers. He considered the newspaper very important in the movement. He published and edited many papers and five magazines to bring awareness to the exploited and downtrodden society. These helped him significantly in taking forward his Dalit movement. Where is he that, "A newspaper is needed for the success of any movement, if there is no newspaper of the movement, then the condition of that movement is like a broken bird." Dr. Ambedkar is the pillar of Dalit journalism because he is the first editor, founder and publisher of Dalit Patrikarita. Dr. Ambedkar wrote all the letters in Marathi language.Published in the same year because his area of work was Maharashtra and Marathi is the lingua franca there. And at that time the exploited and Dalit people of Maharashtra were not much educated, they could understand only Marathi. For several decades, he edited five Marathi magazines, including Mooknayak (1920), Janata (1930), Bahishkrit Bharat (1927), Samta (1928) and Prabuddha Bharat (1956). In these five letters, Babasaheb Ambedkar used to express his views on the social, political and economic issues of the country. litterateur and thinker Gangadhar Pantawane In 1987, for the first time in India, did a Ph.D. on Ambedkar's journalism. Wrote a dissertation for In it, Pantawane wrote about Ambedkar, "This Muknayak brought the people of the excluded India to enlightened India. Babasaheb was a great journalist."
Mooknayak
On 31 January 1920, Babasaheb started his first Marathi fortnightly paper called " Mooknayak " to highlight the atrocities being committed against the untouchables . Its editors were Ambedkar and Panduram Nandram Bhatkar. On the top part of this newspaper were the words of Sant Tukaram . For this, financial help of Rs 25,000 was also received by Chhatrapati Shahu Maharaj of Kolhapur Sansthan. The 'Mook Nayak' was the voice of the silent-Dalits in all respects, in which their sufferings spoke, this letter infused a new consciousness among the Dalits and provoked them to agitate for their rights. Ambedkar went to Vilayat for studies and this paper was closed in 1923 due to financial constraints, but was successful in its objective of creating a wave of consciousness.
excluded India
Ambedkar took out the second Marathi fortnightly "Bahishkrit Bharat" on 3 April 1924, in a short time after the closure of Mooknayak. It was edited by Dr. Ambedkar himself. This paper was published from Bombay. Through this, he used to work to bring to the fore the problems and grievances of the untouchable society as well as answer his critics. In an editorial of this letter, he wrote that if Bal Gangadhar Tilak had been born among the untouchables, he would not have raised the slogan "Swaraj is my birthright" but would have said that "the abolition of untouchability is my birthright." This letter also did an important work of Dalit awakening. On the top parts of this newspaper were the words of Saint Dnyaneshwar . A total of 34 marks were removed for this fortnight. It was closed in November 1929 due to economic difficulties.
Parity
On 29 June 1928, Ambedkar started the letter "Samata" (Hindi: Equality). This letter was the mouthpiece of Samaj Samta Sangh ( Samata Sainik Dal ), an organization established by Dr. Ambedkar for social reform . Ambedkar appointed Devrao Vishnu Naik as its editor.
public
After the closure of the Samta Patra, Ambedkar republished it in the name of 'Janata'. The first issue of this fortnight was published on 24 February 1930. It became a weekly on 31 October 1930 . In 1944, Babasaheb wrote a famous article in it with the title "Aamhi shakankarti jamaat bannaar" (Hindi: We will become the ruling community ). Through this letter, Ambedkar did a great job of raising Dalit problems. Till February 1956, that is, for a total of 26 years, this letter continued.
Enlightened India
Ambedkar started Prabuddha Bharat for the fifth time on 4 February 1956 . He changed the name of the letter 'Janata' to 'Enlightened India'. On the cover of this letter, 'The mouthpiece of the All India Dalit Federation' was printed. This fortnightly closed after Babasaheb's Mahaparinirvana. On the occasion of the birth anniversary of Mahatma Phule on 11th April 2017, Prakash Ambedkar , grandson of Babasaheb, announced the start of "Enlightened India" anew and on 10th May 2017 its first issue was published and it started fortnightly.
Through these newspapers, Babasaheb awakened the touchable and untouchable with his thoughts. Due to which there was a change in the thinking and life of Dalits.
Mooknayak
On 31 January 1920, Babasaheb started his first Marathi fortnightly paper called " Mooknayak " to highlight the atrocities being committed against the untouchables . Its editors were Ambedkar and Panduram Nandram Bhatkar. On the top part of this newspaper were the words of Sant Tukaram . For this, financial help of Rs 25,000 was also received by Chhatrapati Shahu Maharaj of Kolhapur Sansthan. The 'Mook Nayak' was the voice of the silent-Dalits in all respects, in which their sufferings spoke, this letter infused a new consciousness among the Dalits and provoked them to agitate for their rights. Ambedkar went to Vilayat for studies and this paper was closed in 1923 due to financial constraints, but was successful in its objective of creating a wave of consciousness.
excluded India
Ambedkar took out the second Marathi fortnightly "Bahishkrit Bharat" on 3 April 1924, in a short time after the closure of Mooknayak. It was edited by Dr. Ambedkar himself. This paper was published from Bombay. Through this, he used to work to bring to the fore the problems and grievances of the untouchable society as well as answer his critics. In an editorial of this letter, he wrote that if Bal Gangadhar Tilak had been born among the untouchables, he would not have raised the slogan "Swaraj is my birthright" but would have said that "the abolition of untouchability is my birthright." This letter also did an important work of Dalit awakening. On the top parts of this newspaper were the words of Saint Dnyaneshwar . A total of 34 marks were removed for this fortnight. It was closed in November 1929 due to economic difficulties.
Parity
On 29 June 1928, Ambedkar started the letter "Samata" (Hindi: Equality). This letter was the mouthpiece of Samaj Samta Sangh ( Samata Sainik Dal ), an organization established by Dr. Ambedkar for social reform . Ambedkar appointed Devrao Vishnu Naik as its editor.
public
After the closure of the Samta Patra, Ambedkar republished it in the name of 'Janata'. The first issue of this fortnight was published on 24 February 1930. It became a weekly on 31 October 1930 . In 1944, Babasaheb wrote a famous article in it with the title "Aamhi shakankarti jamaat bannaar" (Hindi: We will become the ruling community ). Through this letter, Ambedkar did a great job of raising Dalit problems. Till February 1956, that is, for a total of 26 years, this letter continued.
Enlightened India
Ambedkar started Prabuddha Bharat for the fifth time on 4 February 1956 . He changed the name of the letter 'Janata' to 'Enlightened India'. On the cover of this letter, 'The mouthpiece of the All India Dalit Federation' was printed. This fortnightly closed after Babasaheb's Mahaparinirvana. On the occasion of the birth anniversary of Mahatma Phule on 11th April 2017, Prakash Ambedkar , grandson of Babasaheb, announced the start of "Enlightened India" anew and on 10th May 2017 its first issue was published and it started fortnightly.
Through these newspapers, Babasaheb awakened the touchable and untouchable with his thoughts. Due to which there was a change in the thinking and life of Dalits.
Influence and legacy
Ambedkar's legacy as a socio-political reformer has had a profound impact on modern India. In post-independence India, his socio-political views are respected across the political spectrum. His initiatives have impacted various walks of life and changed the way India is seen today in socio-economic policies, education and affirmative action through social, economic policies and legal incentives. His reputation as a scholar led to his appointment as independent India's first law minister and chairman of the Drafting Committee of the Constitution. He believed more in individual liberty than independence and criticized casteless society. His allegations of Hinduism being the foundation of the caste system made him controversial and unpopular among Sanatani Hindus. His conversion to Buddhism marked the beginning of a revival in the interest of Buddhist philosophy in India and abroad.
First in September-October 1927 by the followers of Ambedkar and later by the Indian people, Ambedkar is called 'Babasaheb' ( Marathi : Babasaheb ) with respect and reverence , a Marathi phrase meaning "father-saheb", because millions of Indians He is considered the "greatest liberator". Ambedkar is also known as "Bhima". This name is used in Bhima Janmabhoomi , Bhim Jayanti , Jai Bhim , Bhim Stambha, Bhim Geet, Bhim Dhwaja, Bhim Army, Bhim Nagar, Bhim App, Bhim Sainik, Bhim Roar etc.
Several public institutions and twelve universities have been named in his honor. Dr. Babasaheb Ambedkar International Airport , Dr. Ambedkar International Award , Dr. BR Ambedkar National Institute of Technology, Jalandhar , Ambedkar University, Delhi are also named in his honour. Many awards are presented in his name. A large official oil painting of Ambedkar is on display in the Indian Parliament House.
In 2004, to commemorate the 200 years of the establishment of its university, Columbia University of America decided to celebrate this day specially, they made a list of the top 100 intelligent students who have studied in their university called Columbian Aheads of Their Time , Those who have made significant contribution in their respective fields in the world. When this list was published, the first name in it was 'Bhimrao Ambedkar', and he was mentioned as "the builder of modern India". Ambedkar was declared as the "Most Intelligent Student" i.e. the first Colombian Ahead of their Time .
Ambedkar's History TV18 and CNN-IBN in an election survey conducted by the 2012 " The Greatest Indian " ( Greatest Indians were given the most votes). Nearly 2 crore votes were cast, making him the most popular Indian person since the launch of the initiative. India's first prime minister, Jawaharlal Nehru , said that "Dr. Babasaheb Ambedkar was a symbol of rebellion against all the oppressive practices of Hindu society." Because of his role in economics, Narendra Jadhav , a notable Indian economist , has said that "Ambedkar was the highest educated Indian economist of all time." The admission of the ponderability of Ambedkar in the field of economics in a lecture in 2007 economics of Nobel Prize missed winning economist Amartya Sen said that "Ambedkar My father Economics. He is a true and well-known hero of the downtrodden and downtrodden. Whatever honor and respect he has got till date, he deserves more than that. In India they are highly disputed. However, there is nothing debatable in his life and personality. What is said in his criticism is far from reality. His contribution in the field of economics is stupendous. Osho ( Rajneesh ), a spiritual guru , remarked, "I have seen those who are the lowest class of Hindu law, the Shudras., are born among untouchables, but they are very intelligent: when India became independent, and the one who framed the Constitution of India , it was Dr. Babasaheb Ambedkar, a man Shudra. According to the law, there was no one equal to his intelligence - he was a world renowned authority." US President Barack Obama , while addressing the Indian Parliament in 2010, called Dalit leader Dr. B. R. Ambedkar the great and respected human rights champion. and addressed as the main author of the Constitution of India. Historian Ramachandra Guha calls him "the messiah of the poor".
Ambedkar's political philosophy has given rise to a large number of political parties, publications and trade unions that are active all over India, especially in Maharashtra. His promotion of Buddhism has increased interest in Buddhist philosophy among large sections of the Indian population. In modern times, human rights activists imitate Ambedkar's conversion ceremony of Nagpur 1956 by organizing large-scale Buddhist conversion ceremonies. Most Indian Buddhism, especially Nvyan Anuyayi them Bodhisattvas and Maitreya is considered as though he never claimed to own. Outside India, during the late 1990s, some Hungarian Romani people drew parallels between their position and that of India's Dalit people. Inspired by Ambedkar, he has started converting to Buddhism. These people have also started three schools in Hungary named 'Dr. Ambedkar High School', in which Ambedkar's statue was also installed on 6th December 2016, which was gifted by "Jai Bhim Network" of Hungary. Along with India , the Dalit people and leaders of Nepal consider Ambedkar as a liberator, as well as they believe that Ambedkar's philosophy is capable of eradicating caste discrimination. The leaders of the Burakumin community of Japan are taking Ambedkar's philosophy to the Burakumin people.
Ambedkar's personal use objects are kept in the Dr. Ambedkar Object Museum - 'Shantivan' in Chicholi village of Nagpur district of Maharashtra.
Statues and monuments commemorating Ambedkar are spread throughout India as well as many abroad. Ambedkar is India's most revered leader. His idols are installed in large numbers in every town, village, city, square, railway station and parks in India. He is usually portrayed around the world in a western suit and tie, with a pen in the front pocket and the book of the Indian Constitution in his arms and a stocky man wearing glasses. His tall statues are also established in Great Britain and Japan . Statue of Equality in Mumbai in 2015Or a proposal to build a grand memorial named "Dr. Babasaheb Ambedkar Smarak" was approved, which would have a 450 feet tall statue of Ambedkar. Subsequently, cities like Amaravati (Dr. B. R. Ambedkar Memorial Park) and Hyderabad have also announced plans to build 125 feet tall statues of Ambedkar.
Ambedkar's legacy as a socio-political reformer has had a profound impact on modern India. In post-independence India, his socio-political views are respected across the political spectrum. His initiatives have impacted various walks of life and changed the way India is seen today in socio-economic policies, education and affirmative action through social, economic policies and legal incentives. His reputation as a scholar led to his appointment as independent India's first law minister and chairman of the Drafting Committee of the Constitution. He believed more in individual liberty than independence and criticized casteless society. His allegations of Hinduism being the foundation of the caste system made him controversial and unpopular among Sanatani Hindus. His conversion to Buddhism marked the beginning of a revival in the interest of Buddhist philosophy in India and abroad.
First in September-October 1927 by the followers of Ambedkar and later by the Indian people, Ambedkar is called 'Babasaheb' ( Marathi : Babasaheb ) with respect and reverence , a Marathi phrase meaning "father-saheb", because millions of Indians He is considered the "greatest liberator". Ambedkar is also known as "Bhima". This name is used in Bhima Janmabhoomi , Bhim Jayanti , Jai Bhim , Bhim Stambha, Bhim Geet, Bhim Dhwaja, Bhim Army, Bhim Nagar, Bhim App, Bhim Sainik, Bhim Roar etc.
Several public institutions and twelve universities have been named in his honor. Dr. Babasaheb Ambedkar International Airport , Dr. Ambedkar International Award , Dr. BR Ambedkar National Institute of Technology, Jalandhar , Ambedkar University, Delhi are also named in his honour. Many awards are presented in his name. A large official oil painting of Ambedkar is on display in the Indian Parliament House.
In 2004, to commemorate the 200 years of the establishment of its university, Columbia University of America decided to celebrate this day specially, they made a list of the top 100 intelligent students who have studied in their university called Columbian Aheads of Their Time , Those who have made significant contribution in their respective fields in the world. When this list was published, the first name in it was 'Bhimrao Ambedkar', and he was mentioned as "the builder of modern India". Ambedkar was declared as the "Most Intelligent Student" i.e. the first Colombian Ahead of their Time .
Ambedkar's History TV18 and CNN-IBN in an election survey conducted by the 2012 " The Greatest Indian " ( Greatest Indians were given the most votes). Nearly 2 crore votes were cast, making him the most popular Indian person since the launch of the initiative. India's first prime minister, Jawaharlal Nehru , said that "Dr. Babasaheb Ambedkar was a symbol of rebellion against all the oppressive practices of Hindu society." Because of his role in economics, Narendra Jadhav , a notable Indian economist , has said that "Ambedkar was the highest educated Indian economist of all time." The admission of the ponderability of Ambedkar in the field of economics in a lecture in 2007 economics of Nobel Prize missed winning economist Amartya Sen said that "Ambedkar My father Economics. He is a true and well-known hero of the downtrodden and downtrodden. Whatever honor and respect he has got till date, he deserves more than that. In India they are highly disputed. However, there is nothing debatable in his life and personality. What is said in his criticism is far from reality. His contribution in the field of economics is stupendous. Osho ( Rajneesh ), a spiritual guru , remarked, "I have seen those who are the lowest class of Hindu law, the Shudras., are born among untouchables, but they are very intelligent: when India became independent, and the one who framed the Constitution of India , it was Dr. Babasaheb Ambedkar, a man Shudra. According to the law, there was no one equal to his intelligence - he was a world renowned authority." US President Barack Obama , while addressing the Indian Parliament in 2010, called Dalit leader Dr. B. R. Ambedkar the great and respected human rights champion. and addressed as the main author of the Constitution of India. Historian Ramachandra Guha calls him "the messiah of the poor".
Ambedkar's political philosophy has given rise to a large number of political parties, publications and trade unions that are active all over India, especially in Maharashtra. His promotion of Buddhism has increased interest in Buddhist philosophy among large sections of the Indian population. In modern times, human rights activists imitate Ambedkar's conversion ceremony of Nagpur 1956 by organizing large-scale Buddhist conversion ceremonies. Most Indian Buddhism, especially Nvyan Anuyayi them Bodhisattvas and Maitreya is considered as though he never claimed to own. Outside India, during the late 1990s, some Hungarian Romani people drew parallels between their position and that of India's Dalit people. Inspired by Ambedkar, he has started converting to Buddhism. These people have also started three schools in Hungary named 'Dr. Ambedkar High School', in which Ambedkar's statue was also installed on 6th December 2016, which was gifted by "Jai Bhim Network" of Hungary. Along with India , the Dalit people and leaders of Nepal consider Ambedkar as a liberator, as well as they believe that Ambedkar's philosophy is capable of eradicating caste discrimination. The leaders of the Burakumin community of Japan are taking Ambedkar's philosophy to the Burakumin people.
Ambedkar's personal use objects are kept in the Dr. Ambedkar Object Museum - 'Shantivan' in Chicholi village of Nagpur district of Maharashtra.
Statues and monuments commemorating Ambedkar are spread throughout India as well as many abroad. Ambedkar is India's most revered leader. His idols are installed in large numbers in every town, village, city, square, railway station and parks in India. He is usually portrayed around the world in a western suit and tie, with a pen in the front pocket and the book of the Indian Constitution in his arms and a stocky man wearing glasses. His tall statues are also established in Great Britain and Japan . Statue of Equality in Mumbai in 2015Or a proposal to build a grand memorial named "Dr. Babasaheb Ambedkar Smarak" was approved, which would have a 450 feet tall statue of Ambedkar. Subsequently, cities like Amaravati (Dr. B. R. Ambedkar Memorial Park) and Hyderabad have also announced plans to build 125 feet tall statues of Ambedkar.
In popular culture
Ambedkar's birthday Ambedkar Jayanti is celebrated every year on 14 April as a big festival across India. This is the biggest festival for the Buddhists of Maharashtra . Ambedkar Jayanti is celebrated as Knowledge Day by the Government of Maharashtra . because polymath Dr. Ambedkar's " knowledge are considered necklace" of (Symbol of Knowledge). This day has been declared as a public holiday all over India. Every year, honorable tributes are paid by the President of India and the Prime Minister (including leaders of other political parties) to his statue in Parliament, New Delhi. Buddhists, Dalits and other Ambedkarites greet them like God by placing them in front of their idol or picture in their house. On this day, people parade by placing their statue in front, they also enjoy dancing by playing drums. Apart from India, Ambedkar Jayanti is celebrated in more than 65 countries of the world. In 2016, Ambedkar's 125th birth anniversary was celebrated in 102 countries and in the United Nations , where the United Nations called him the 'Leader of the World'. The United Nations has been celebrating Ambedkar Jayanti since 2016. The first birth anniversary of Dr. Babasaheb Ambedkar was celebrated by Sadashiv Ranpise on 14 April 1928 in Pune . Ranpise was a follower of Ambedkar. He started the practice of Ambedkar Jayanti and on this occasion took out many rallies by placing the statue of Babasaheb in an elephant's ambari, on a chariot and on a camel.
Ambedkar's school admission day, 7th November, has been declared by the Maharashtra government as student's day , this day is celebrated in every school and junior colleges of the state. Because despite being a great scholar, Ambedkar remained a student throughout his birth. On this day, various programs including lectures, essays, competitions, quiz competitions, poetry recitations based on Ambedkar's life are organized in all schools and junior colleges of Maharashtra.
Indian Constitution Day (National Law Day) is celebrated on 26 November in the honor of Ambedkar . As per the instructions of the Government of India , the first formal Constitution Day was celebrated on 26 November 2015 as the 125th birth anniversary year of Ambedkar. The day of 26 November has been chosen to spread the importance of the Constitution and to spread the thoughts and concepts of Dr. Bhimrao Ambedkar.
Jai Bhim This is a greeting phrase used by Ambedkarite people. 'Jai Bhim' means "Victory to Bhimrao Ambedkar." Or "Bhimrao Ambedkar Zindbaaz." The phrase was coined by Babu L. N. Hardas, a follower of Ambedkar. Babu Hardas promoted this method of greeting with the help of the workers of the Bhim Vijay Sangh.
Blue color is a symbol of Ambedkar. Ambedkar loved the color blue because it symbolizes " equality ". And blue is the color of the sky which shows its wideness, Ambedkar had the same vision and used it a lot in his personal life as well. Babasaheb's statue is always seen in a blue coat. In 1942, he founded the Scheduled Castes Federation of India party, the flag of that party was blue in color and had the Ashoka Chakra in the center. After this, in 1956, when the old party was abolished and the Republican Party of India was formed, the same blue flag was used in it. He used this color as Mahar , the largest Dalit class of Maharashtra.taken from the flag. Now this blue flag with Ashok Chakra of Buddhism has become a symbol of Ambedkar. Later, Bharip Bahujan Mahasangh , Bahujan Samaj Party and all other Ambedkarite organizations and parties also adopted this color and thus it became a symbol of resistance, struggle and identity of Ambedkarite Buddhists (Neo Buddhists) and Dalits. Buddhists and Dalits use blue color and blue flag on every occasion.
Bhimayan : Acquisitions of Untouchability ( Bhimayan: The Experience of Untouchability ) is a graphic biography of Ambedkar produced by Pardan-Gond artists Durgabai Vyama and Subhash Vyama and writers Srivid Natarajan and S Anand. This book depicts the experiences of untouchability by Ambedkar from childhood to adulthood. CNN named it one of the top 5 political comic books.
In the 1920s, the three-storey house where Ambedkar lived as a student in London, has been converted into a museum by the Maharashtra government and converted into the "International Ambedkar Memorial". It was launched by the Prime Minister of India, Narendra Modi on 14 November 2015.
Ambedkar Udyan Park in Lucknow is dedicated to his memory. There are monuments in the chaitya showing his biography.
India Post issued stamps dedicated to his birthday in 1966, 1973, 1991, 2001 and 2013 and featured him on other stamps in 2009, 2015, 2016 and 2017.
Google celebrated Ambedkar's 124th birthday on 14 April 2015 through its homepage Doodle. The doodle was shown in India, Argentina , Chile , Ireland , Peru , Poland , Sweden and the United Kingdom .
In 1990, the Government of India issued a ₹1 coin in his honor to commemorate the 100th birth anniversary of Ambedkar. Coins of ₹10 and ₹125 were issued for circulation in 2015 to commemorate the 125th birth anniversary of Ambedkar.
The Ministry of External Affairs, Government of India has decided to make a documentary film to present the life, work and philosophy of Ambedkar abroad. The title of the film will be 'Mooknayak' which was the name of Ambedkar's first newspaper. The film will be produced by a private company called All Time Productions. According to an All Time Productions statement, "Ambedkar's story remains enigmatic in a present-day world of heroes and symbols - a way untold abroad - and not well understood in India."
Ambedkar's birthday Ambedkar Jayanti is celebrated every year on 14 April as a big festival across India. This is the biggest festival for the Buddhists of Maharashtra . Ambedkar Jayanti is celebrated as Knowledge Day by the Government of Maharashtra . because polymath Dr. Ambedkar's " knowledge are considered necklace" of (Symbol of Knowledge). This day has been declared as a public holiday all over India. Every year, honorable tributes are paid by the President of India and the Prime Minister (including leaders of other political parties) to his statue in Parliament, New Delhi. Buddhists, Dalits and other Ambedkarites greet them like God by placing them in front of their idol or picture in their house. On this day, people parade by placing their statue in front, they also enjoy dancing by playing drums. Apart from India, Ambedkar Jayanti is celebrated in more than 65 countries of the world. In 2016, Ambedkar's 125th birth anniversary was celebrated in 102 countries and in the United Nations , where the United Nations called him the 'Leader of the World'. The United Nations has been celebrating Ambedkar Jayanti since 2016. The first birth anniversary of Dr. Babasaheb Ambedkar was celebrated by Sadashiv Ranpise on 14 April 1928 in Pune . Ranpise was a follower of Ambedkar. He started the practice of Ambedkar Jayanti and on this occasion took out many rallies by placing the statue of Babasaheb in an elephant's ambari, on a chariot and on a camel.
Ambedkar's school admission day, 7th November, has been declared by the Maharashtra government as student's day , this day is celebrated in every school and junior colleges of the state. Because despite being a great scholar, Ambedkar remained a student throughout his birth. On this day, various programs including lectures, essays, competitions, quiz competitions, poetry recitations based on Ambedkar's life are organized in all schools and junior colleges of Maharashtra.
Indian Constitution Day (National Law Day) is celebrated on 26 November in the honor of Ambedkar . As per the instructions of the Government of India , the first formal Constitution Day was celebrated on 26 November 2015 as the 125th birth anniversary year of Ambedkar. The day of 26 November has been chosen to spread the importance of the Constitution and to spread the thoughts and concepts of Dr. Bhimrao Ambedkar.
Jai Bhim This is a greeting phrase used by Ambedkarite people. 'Jai Bhim' means "Victory to Bhimrao Ambedkar." Or "Bhimrao Ambedkar Zindbaaz." The phrase was coined by Babu L. N. Hardas, a follower of Ambedkar. Babu Hardas promoted this method of greeting with the help of the workers of the Bhim Vijay Sangh.
Blue color is a symbol of Ambedkar. Ambedkar loved the color blue because it symbolizes " equality ". And blue is the color of the sky which shows its wideness, Ambedkar had the same vision and used it a lot in his personal life as well. Babasaheb's statue is always seen in a blue coat. In 1942, he founded the Scheduled Castes Federation of India party, the flag of that party was blue in color and had the Ashoka Chakra in the center. After this, in 1956, when the old party was abolished and the Republican Party of India was formed, the same blue flag was used in it. He used this color as Mahar , the largest Dalit class of Maharashtra.taken from the flag. Now this blue flag with Ashok Chakra of Buddhism has become a symbol of Ambedkar. Later, Bharip Bahujan Mahasangh , Bahujan Samaj Party and all other Ambedkarite organizations and parties also adopted this color and thus it became a symbol of resistance, struggle and identity of Ambedkarite Buddhists (Neo Buddhists) and Dalits. Buddhists and Dalits use blue color and blue flag on every occasion.
Bhimayan : Acquisitions of Untouchability ( Bhimayan: The Experience of Untouchability ) is a graphic biography of Ambedkar produced by Pardan-Gond artists Durgabai Vyama and Subhash Vyama and writers Srivid Natarajan and S Anand. This book depicts the experiences of untouchability by Ambedkar from childhood to adulthood. CNN named it one of the top 5 political comic books.
In the 1920s, the three-storey house where Ambedkar lived as a student in London, has been converted into a museum by the Maharashtra government and converted into the "International Ambedkar Memorial". It was launched by the Prime Minister of India, Narendra Modi on 14 November 2015.
Ambedkar Udyan Park in Lucknow is dedicated to his memory. There are monuments in the chaitya showing his biography.
India Post issued stamps dedicated to his birthday in 1966, 1973, 1991, 2001 and 2013 and featured him on other stamps in 2009, 2015, 2016 and 2017.
Google celebrated Ambedkar's 124th birthday on 14 April 2015 through its homepage Doodle. The doodle was shown in India, Argentina , Chile , Ireland , Peru , Poland , Sweden and the United Kingdom .
In 1990, the Government of India issued a ₹1 coin in his honor to commemorate the 100th birth anniversary of Ambedkar. Coins of ₹10 and ₹125 were issued for circulation in 2015 to commemorate the 125th birth anniversary of Ambedkar.
The Ministry of External Affairs, Government of India has decided to make a documentary film to present the life, work and philosophy of Ambedkar abroad. The title of the film will be 'Mooknayak' which was the name of Ambedkar's first newspaper. The film will be produced by a private company called All Time Productions. According to an All Time Productions statement, "Ambedkar's story remains enigmatic in a present-day world of heroes and symbols - a way untold abroad - and not well understood in India."
Movies and Serials
There are many films, plays, books, songs, television serials and other works based on Ambedkar's life and thinking. Jabbar Patel directed the English film Dr. Babasaheb Ambedkar in the year 2000, in which Mammootty was playing the lead character. The film was produced by the National Film Development Corporation of India and the Ministry of Social Justice and Empowerment, Govt. The film took a long time to release due to controversies. David Blundell, professor of anthropology at UCLA and historical ethnography, co- founded Arising Light , a series of films and programs aimed at encouraging interest and knowledge about social conditions in India and Ambedkar's life . Shyam Benegal a TV mini-series on the creation of the Constitution of India directed by constitutional role of Ambedkar in Sachin Khedekar was played went by. Ambedkar and Gandhi , directed by Arvind Gaur and written by Rajesh Kumar, tracks the title of the play, the two leading personalities.
Omnipresent Ambedkar , Yeh was a Marathi series launched by ABP Majha TV channel in 2016 on the occasion of 125th birth anniversary of Ambedkar. In this series, 11 multidimensional personalities of Ambedkar were shown in detail, in which - Satyagrahi ( Mahad Satyagraha and Kalaram Mandir Satyagraha ), editor, labor leader, political leader ( Poona Pact and Hindu Code Bill ), barrister, book lover, writer, educationist, economist , Constitution Maker and Buddha Follower These were 13 episodes.
Garja Maharashtra was an Indian television historical documentary series of 26 Maharashtrians who not only shaped the cultural identity of Maharashtra, but also paved a way for India's cultural development, hosted by actor Jitendra Joshi on Marathi channel Sony Marathi . The series stars Prashant Chaudappa as Ambedkar.
Movies
Many films have been made on the life and thoughts of Ambedkar, which are as follows:
- Bheem Garjana - 1990 Marathi film directed by Vijay Pawar, in which Krishnanand played the role of Ambedkar.
- Balak Ambedkar - a 1991 Kannada film directed by Basavaraj Ketthur, in which Chiranjeevi Vinay played the role of Ambedkar.
- Yugpurush Dr. Babasaheb Ambedkar - 1993 Marathi film directed by Shashikant Nalawade, in which the role of Ambedkar was played by Narayan Dulake.
- Dr. Babasaheb Ambedkar - 2000 English film directed by Jabbar Patel, in which Mammootty playedthe role of Ambedkar.
- Dr. BR Ambedkar - 2005 Kannada film directed by Sharan Kumar Kabbur, starring Vishnukant B. had played.
- Tisri Azadi – A 2006 Hindi film directed by Jabbar Patel.
- Rising Light - 2006 documentary on Ambedkar
- Ramabai Bhimrao Ambedkar - A 2010 Marathi film based on the life of Ramabai Ambedkar and directed by Prakash Jadhav, in which Ganesh Jetha played the role of Bhimrao Ambedkar.
- Shudra: The Rising - 2010 Hindi film dedicated to Ambedkar and directed by Prakash Jadhav, also featuring the song 'Jai Jai Bhim'.
- A Journey of Samyak Buddha - Hindi film (2013), based on Ambedkar's Lord Buddha and his Dhamma text.
- Ramabai - 2016 Kannada film directed by M Ranganath, starring Siddaram Karnik as Bhimrao Ambedkar.
- Bole India Jai Bhim - 2016 Marathi film directed by Subodh Nagdev, in which the role of Ambedkar was played by Shyam Bhimsariyan.
- Sharanam Gachhami – 2017 Telugu film directed by Prem Raj, based on the ideas of Ambedkar. The film also has a song titled 'Ambedkar Sharanam Gachami', in which Ambedkar's role is also shown.
- Bal Bhimrao – 2018 Marathi film directed by Prakash Narayan, starring Manish Kamble as Ambedkar.
- Ramai - An upcoming Marathi film directed by Bal Bargale.
- Periyar - a 2007 Tamil film based on the life of Periyar and directed by Ganna Rajashekaran, starring Mohan Ran as Dr. Babasaheb Ambedkar.
Television serial
- Dr. Ambedkar , a Hindi television series aired on DD National , in which Sudhir Kulkarni played the role of Ambedkar.
- Prime Minister (2013–14), a television series aired on ABP News , starring Surendra Pal as Ambedkar.
- Constitution (2014), a television series aired on Rajya Sabha TV , starring Sachin Khedekar as Ambedkar.
- Omnipresent Ambedkar (2016), a Marathi television series aired on ABP Majha.
- Garja Maharashtra (2018–19), a Marathi television series which aired on Sony Marathi, starred Prashant Choudappa as Ambedkar.
- Dr. Babasaheb Ambedkar: Mahamanavachi Gauravgatha (2019), a Marathi television series airing on Star Pravah channel from 18 May 2019, in which Sagar Deshmukh is playing the role of Ambedkar.
- A superhero: Dr. B. R. Ambedkar (2019), a Hindi television serial airing on &TV channel, starring Aarav Shrivastava Ambedkar in the lead role.
Awards and honors
There are many films, plays, books, songs, television serials and other works based on Ambedkar's life and thinking. Jabbar Patel directed the English film Dr. Babasaheb Ambedkar in the year 2000, in which Mammootty was playing the lead character. The film was produced by the National Film Development Corporation of India and the Ministry of Social Justice and Empowerment, Govt. The film took a long time to release due to controversies. David Blundell, professor of anthropology at UCLA and historical ethnography, co- founded Arising Light , a series of films and programs aimed at encouraging interest and knowledge about social conditions in India and Ambedkar's life . Shyam Benegal a TV mini-series on the creation of the Constitution of India directed by constitutional role of Ambedkar in Sachin Khedekar was played went by. Ambedkar and Gandhi , directed by Arvind Gaur and written by Rajesh Kumar, tracks the title of the play, the two leading personalities.
Omnipresent Ambedkar , Yeh was a Marathi series launched by ABP Majha TV channel in 2016 on the occasion of 125th birth anniversary of Ambedkar. In this series, 11 multidimensional personalities of Ambedkar were shown in detail, in which - Satyagrahi ( Mahad Satyagraha and Kalaram Mandir Satyagraha ), editor, labor leader, political leader ( Poona Pact and Hindu Code Bill ), barrister, book lover, writer, educationist, economist , Constitution Maker and Buddha Follower These were 13 episodes.
Garja Maharashtra was an Indian television historical documentary series of 26 Maharashtrians who not only shaped the cultural identity of Maharashtra, but also paved a way for India's cultural development, hosted by actor Jitendra Joshi on Marathi channel Sony Marathi . The series stars Prashant Chaudappa as Ambedkar.
Movies
Many films have been made on the life and thoughts of Ambedkar, which are as follows:
- Bheem Garjana - 1990 Marathi film directed by Vijay Pawar, in which Krishnanand played the role of Ambedkar.
- Balak Ambedkar - a 1991 Kannada film directed by Basavaraj Ketthur, in which Chiranjeevi Vinay played the role of Ambedkar.
- Yugpurush Dr. Babasaheb Ambedkar - 1993 Marathi film directed by Shashikant Nalawade, in which the role of Ambedkar was played by Narayan Dulake.
- Dr. Babasaheb Ambedkar - 2000 English film directed by Jabbar Patel, in which Mammootty playedthe role of Ambedkar.
- Dr. BR Ambedkar - 2005 Kannada film directed by Sharan Kumar Kabbur, starring Vishnukant B. had played.
- Tisri Azadi – A 2006 Hindi film directed by Jabbar Patel.
- Rising Light - 2006 documentary on Ambedkar
- Ramabai Bhimrao Ambedkar - A 2010 Marathi film based on the life of Ramabai Ambedkar and directed by Prakash Jadhav, in which Ganesh Jetha played the role of Bhimrao Ambedkar.
- Shudra: The Rising - 2010 Hindi film dedicated to Ambedkar and directed by Prakash Jadhav, also featuring the song 'Jai Jai Bhim'.
- A Journey of Samyak Buddha - Hindi film (2013), based on Ambedkar's Lord Buddha and his Dhamma text.
- Ramabai - 2016 Kannada film directed by M Ranganath, starring Siddaram Karnik as Bhimrao Ambedkar.
- Bole India Jai Bhim - 2016 Marathi film directed by Subodh Nagdev, in which the role of Ambedkar was played by Shyam Bhimsariyan.
- Sharanam Gachhami – 2017 Telugu film directed by Prem Raj, based on the ideas of Ambedkar. The film also has a song titled 'Ambedkar Sharanam Gachami', in which Ambedkar's role is also shown.
- Bal Bhimrao – 2018 Marathi film directed by Prakash Narayan, starring Manish Kamble as Ambedkar.
- Ramai - An upcoming Marathi film directed by Bal Bargale.
- Periyar - a 2007 Tamil film based on the life of Periyar and directed by Ganna Rajashekaran, starring Mohan Ran as Dr. Babasaheb Ambedkar.
Television serial
- Dr. Ambedkar , a Hindi television series aired on DD National , in which Sudhir Kulkarni played the role of Ambedkar.
- Prime Minister (2013–14), a television series aired on ABP News , starring Surendra Pal as Ambedkar.
- Constitution (2014), a television series aired on Rajya Sabha TV , starring Sachin Khedekar as Ambedkar.
- Omnipresent Ambedkar (2016), a Marathi television series aired on ABP Majha.
- Garja Maharashtra (2018–19), a Marathi television series which aired on Sony Marathi, starred Prashant Choudappa as Ambedkar.
- Dr. Babasaheb Ambedkar: Mahamanavachi Gauravgatha (2019), a Marathi television series airing on Star Pravah channel from 18 May 2019, in which Sagar Deshmukh is playing the role of Ambedkar.
- A superhero: Dr. B. R. Ambedkar (2019), a Hindi television serial airing on &TV channel, starring Aarav Shrivastava Ambedkar in the lead role.
Awards and honors
In 1990, Ambedkar was posthumously awarded the Bharat Ratna , India's highest civilian award . The award was accepted by Savita Ambedkar by Ramaswami Venkataraman , the then President of India, on Ambedkar's 99th birthday, 14 April 1990. The award ceremony was held at the Durbar Hall/Ashok Hall of Rashtrapati Bhavan .
honorary degrees
- Doctor of Laws (LLD), 1952: Columbia University , US
- Doctor of Literature (D.Lit.), 1953: Osmania University , Hyderabad , India
In 1990, Ambedkar was posthumously awarded the Bharat Ratna , India's highest civilian award . The award was accepted by Savita Ambedkar by Ramaswami Venkataraman , the then President of India, on Ambedkar's 99th birthday, 14 April 1990. The award ceremony was held at the Durbar Hall/Ashok Hall of Rashtrapati Bhavan .
honorary degrees
- Doctor of Laws (LLD), 1952: Columbia University , US
- Doctor of Literature (D.Lit.), 1953: Osmania University , Hyderabad , India
Dedicated Monuments and Museums
Many architectural monuments and museums have been built around the world in the memory of Ambedkar. Many monuments are historically associated with him and museums have collections of his various items.
- Dr. Babasaheb Ambedkar Object Museum - 'Shantivan' - Chicholi Village ( Nagpur District ); In this, items of personal use of Ambedkar are kept.
- Dr. Ambedkar Manimandapam - Chennai
- Ambedkar Memorial Park - Lucknow , Uttar Pradesh
- Bhim Janmabhoomi - Dr. Ambedkar Nagar (Mhow), Madhya Pradesh; Ambedkar's birthplace
- Dr. Ambedkar National Memorial - 26 Alipore Road, New Delhi
- Dr. Babasaheb Ambedkar Social Justice Building - Maharashtra; Government architecture built in almost every district of the state
- Dr. B. R. Ambedkar Memorial Park (Dr. B. R. Ambedkar Smriti Vanam) — Amaravati, Andhra Pradesh; Ambedkar's 125 feet high statue is going to be built here.
- Dr. Babasaheb Ambedkar Memorial ( Statue of Equality ) - Mumbai, Maharashtra; A 450 feet tall statue of Ambedkar is going to be built here.
- Chaityabhoomi - Mumbai, Maharashtra; Tomb of Ambedkar
- Bhimrao Ambedkar Statue - Koyasan University, Japan
- Dr. Bhimrao Ramji Ambedkar Memorial - London , United Kingdom; Ambedkar lived here during his studies in London (1921–22)
- Dr. Ambedkar International Center - Delhi
- Bharat Ratna Dr. Babasaheb Ambedkar Memorial - Airoli, Mumbai, Maharashtra
- Rajgriha - Dadar, Mumbai, Maharashtra; Ambedkar's house
- Dr. Babasaheb Ambedkar Museum and Memorial - Pune , Maharashtra; National Museum
- Dr. Babasaheb Ambedkar National Monument - Mahad, Maharashtra; It was here that Mahad satyagrahaed in Ambedkar
- Bharat Ratna Dr. Babasaheb Ambedkar Muktibhoomi Smarak - Yeola, Nashik District, Maharashtra; It was here that Ambedkar announced his conversion
- Deekshabhoomi — Nagpur , Maharashtra; Ambedkar accepted Buddhism here
Many architectural monuments and museums have been built around the world in the memory of Ambedkar. Many monuments are historically associated with him and museums have collections of his various items.
- Dr. Babasaheb Ambedkar Object Museum - 'Shantivan' - Chicholi Village ( Nagpur District ); In this, items of personal use of Ambedkar are kept.
- Dr. Ambedkar Manimandapam - Chennai
- Ambedkar Memorial Park - Lucknow , Uttar Pradesh
- Bhim Janmabhoomi - Dr. Ambedkar Nagar (Mhow), Madhya Pradesh; Ambedkar's birthplace
- Dr. Ambedkar National Memorial - 26 Alipore Road, New Delhi
- Dr. Babasaheb Ambedkar Social Justice Building - Maharashtra; Government architecture built in almost every district of the state
- Dr. B. R. Ambedkar Memorial Park (Dr. B. R. Ambedkar Smriti Vanam) — Amaravati, Andhra Pradesh; Ambedkar's 125 feet high statue is going to be built here.
- Dr. Babasaheb Ambedkar Memorial ( Statue of Equality ) - Mumbai, Maharashtra; A 450 feet tall statue of Ambedkar is going to be built here.
- Chaityabhoomi - Mumbai, Maharashtra; Tomb of Ambedkar
- Bhimrao Ambedkar Statue - Koyasan University, Japan
- Dr. Bhimrao Ramji Ambedkar Memorial - London , United Kingdom; Ambedkar lived here during his studies in London (1921–22)
- Dr. Ambedkar International Center - Delhi
- Bharat Ratna Dr. Babasaheb Ambedkar Memorial - Airoli, Mumbai, Maharashtra
- Rajgriha - Dadar, Mumbai, Maharashtra; Ambedkar's house
- Dr. Babasaheb Ambedkar Museum and Memorial - Pune , Maharashtra; National Museum
- Dr. Babasaheb Ambedkar National Monument - Mahad, Maharashtra; It was here that Mahad satyagrahaed in Ambedkar
- Bharat Ratna Dr. Babasaheb Ambedkar Muktibhoomi Smarak - Yeola, Nashik District, Maharashtra; It was here that Ambedkar announced his conversion
- Deekshabhoomi — Nagpur , Maharashtra; Ambedkar accepted Buddhism here
Relation and thoughts with Gandhi
In the 1920s, Ambedkar returned to India after completing his studies abroad and started working in the social sector. Mahatma Gandhi at that timestarted the freedom movement under the leadership of the Congress party. On August 14, 1931, Ambedkar and Gandhi met for the first time at Mani Bhawan in Bombay. Till then Gandhi did not know that Ambedkar himself was a so-called 'Untouchable'. He considered him a social reformer of his own kind, a 'Savarna' or Brahmin leader.
Gandhi was told that Ambedkar had studied abroad and obtained high degrees and that he is a Ph.D. He is eager to improve the condition of Dalits and always criticizes Gandhi and Congress. Knowing about Ambedkar's arguments in the First Round Table Conference, Gandhi was convinced that he was a modernist youth fully absorbed in Western education and thought. Which is also looking at Indian society from a European point of view.
When Gandhi was assassinated, Ambedkar was the first person to reach the spot and according to eyewitnesses he stayed there for a long time. In 1935, when Ambedkar announced to leave Hinduism and mass conversion, on March 4, 1936, at a program in Savli village in Gujarat, Jamnalal Bajaj asked Gandhi's opinion on this. Gandhi said- 'If I had been in the place of Dr. Ambedkar, I would have been equally angry. I might not have become non-violent by being in that state. Whatever Dr. Ambedkar does, we should bear it humbly. Not only this, but the service of Harijans lies in this. Even if they really hit us with shoes, we must bear it. But don't be afraid of them.
There is no need to even explain to Dr Ambedkar by stepping in. This will be a disservice. Those or other Harijans who do not believe in Hinduism, If he converts, then that too will be the reason for our purification. We deserve to be treated like this.
Gandhi used to use the address 'Doctor' for Ambedkar, and Ambedkar used to call Gandhi 'Mister Gandhi'. In the 1930s and 1940s, Ambedkar sharply criticized Gandhi. He was of the view that the Gandhian way of upliftment of Safai Karamcharis was condescending and degrading. Gandhi wanted to purify Hindutva by removing the stain of untouchability.
Ambedkar, on the other hand, rejected Hindutva itself. He was of the view that if Dalits want to get the status of equal citizens, then they will have to adopt some other faith. Ambedkar was ashamed that the Congress did not do anything for the Dalits. Gandhi was most responsible for this, because before his last days, he was not ready to oppose the varna system and caste system, but was content to be a Sanatani Hindu. Although Gandhi and Ambedkar remained political opponents of each other throughout their lives, But both played a complementary role in undermining the abusive social order. Untouchability has ended legally, but in many parts of India, Dalits are still discriminated against.
On 26 February 1955, Ambedkar expressed his views on Mahatma Gandhi in an interview to the BBC. Ambedkar said that he always met Gandhi in the capacity of a rival. That's why he knew Gandhi better than other people. According to Ambedkar, "Gandhi was an episode in the history of India, he was never an era-maker. ..." He also accused Gandhi of playing a dual role at all times.
He brought out two newspapers, first Harijan , in this English newspaper Gandhi himself introduced the caste system and untouchability. Opposed to And in his other Gujarati newspaper, he appears as a more conservative person. In which he was a supporter of caste system, Varnashrama dharma or all orthodox principles." Whereas from the study of these articles it is clear that Gandhi supported the caste system in his English writings and opposed untouchability in Gujarati articles. Ambedkar He emphasized on equal opportunity and dignity with the abolition of untouchability and claimed that Gandhi was opposed to it.
According to him, Gandhi spoke of untouchability only so that the untouchables could be associated with the Congress. He wanted the untouchables to his concept of Swaraj. Gandhi was not a radical reformer and did not attempt to abolish the caste system in the manner of Jyotirao Phule or Ambedkar. Ambedkar and his supporters opposed Gandhi's address to Dalits as 'Harijan' and Dalits considered it as 'abuse'. The 'Harijan Sevak Sangh' started by Gandhi was also disliked by Dalits because, "it represented the upliftment of Dalits with the help of an upper caste and not their own control over the lives of Dalits."
Gandhi and Ambedkar held similar views on many issues, while on many issues their views were completely different or opposite. The views of both on the issues of rural India, caste system and untouchability were contradictory to each other. Though both tried to base the country on social justice and unity and both showed different paths towards these objectives.
According to Gandhi, if untouchability is removed from the Hindu caste system, then the whole system can work in the interest of the society. For its logical concept, Gandhi placed the village at the center of development and progress, calling it a complete society. Unlike Gandhi, Ambedkar put forward the idea of destroying the caste system completely.
According to Ambedkar, as long as the caste system is present in the society, untouchability will continue to flourish in the society in new forms. Gandhi advocated for people to move to the village, Whereas Ambedkar appealed to the people to leave the village and move to the cities. Gandhi and Ambedkar had somewhat different views about the village and the city. Gandhi believed in Satyagraha. According to Ambedkar, the upper caste Hindus cannot be converted through satyagraha because the caste system gives them material benefits. Gandhi was opposed to vesting more powers in the state.
He was in favor of making the village the main unit of power for his efforts to vest more and more powers in the society. On the contrary Ambedkar used to advocate for making more and more powerful instead of society. He was in favor of making the village the main unit of power for his efforts to vest more and more powers in the society. On the contrary Ambedkar used to advocate for making more and more powerful instead of society. He was in favor of making the village the main unit of power for his efforts to vest more and more powers in the society. On the contrary Ambedkar used to advocate for making more and more powerful instead of society.
In the 1920s, Ambedkar returned to India after completing his studies abroad and started working in the social sector. Mahatma Gandhi at that timestarted the freedom movement under the leadership of the Congress party. On August 14, 1931, Ambedkar and Gandhi met for the first time at Mani Bhawan in Bombay. Till then Gandhi did not know that Ambedkar himself was a so-called 'Untouchable'. He considered him a social reformer of his own kind, a 'Savarna' or Brahmin leader.
Gandhi was told that Ambedkar had studied abroad and obtained high degrees and that he is a Ph.D. He is eager to improve the condition of Dalits and always criticizes Gandhi and Congress. Knowing about Ambedkar's arguments in the First Round Table Conference, Gandhi was convinced that he was a modernist youth fully absorbed in Western education and thought. Which is also looking at Indian society from a European point of view.
When Gandhi was assassinated, Ambedkar was the first person to reach the spot and according to eyewitnesses he stayed there for a long time. In 1935, when Ambedkar announced to leave Hinduism and mass conversion, on March 4, 1936, at a program in Savli village in Gujarat, Jamnalal Bajaj asked Gandhi's opinion on this. Gandhi said- 'If I had been in the place of Dr. Ambedkar, I would have been equally angry. I might not have become non-violent by being in that state. Whatever Dr. Ambedkar does, we should bear it humbly. Not only this, but the service of Harijans lies in this. Even if they really hit us with shoes, we must bear it. But don't be afraid of them.
There is no need to even explain to Dr Ambedkar by stepping in. This will be a disservice. Those or other Harijans who do not believe in Hinduism, If he converts, then that too will be the reason for our purification. We deserve to be treated like this.
Gandhi used to use the address 'Doctor' for Ambedkar, and Ambedkar used to call Gandhi 'Mister Gandhi'. In the 1930s and 1940s, Ambedkar sharply criticized Gandhi. He was of the view that the Gandhian way of upliftment of Safai Karamcharis was condescending and degrading. Gandhi wanted to purify Hindutva by removing the stain of untouchability.
Ambedkar, on the other hand, rejected Hindutva itself. He was of the view that if Dalits want to get the status of equal citizens, then they will have to adopt some other faith. Ambedkar was ashamed that the Congress did not do anything for the Dalits. Gandhi was most responsible for this, because before his last days, he was not ready to oppose the varna system and caste system, but was content to be a Sanatani Hindu. Although Gandhi and Ambedkar remained political opponents of each other throughout their lives, But both played a complementary role in undermining the abusive social order. Untouchability has ended legally, but in many parts of India, Dalits are still discriminated against.
On 26 February 1955, Ambedkar expressed his views on Mahatma Gandhi in an interview to the BBC. Ambedkar said that he always met Gandhi in the capacity of a rival. That's why he knew Gandhi better than other people. According to Ambedkar, "Gandhi was an episode in the history of India, he was never an era-maker. ..." He also accused Gandhi of playing a dual role at all times.
He brought out two newspapers, first Harijan , in this English newspaper Gandhi himself introduced the caste system and untouchability. Opposed to And in his other Gujarati newspaper, he appears as a more conservative person. In which he was a supporter of caste system, Varnashrama dharma or all orthodox principles." Whereas from the study of these articles it is clear that Gandhi supported the caste system in his English writings and opposed untouchability in Gujarati articles. Ambedkar He emphasized on equal opportunity and dignity with the abolition of untouchability and claimed that Gandhi was opposed to it.
According to him, Gandhi spoke of untouchability only so that the untouchables could be associated with the Congress. He wanted the untouchables to his concept of Swaraj. Gandhi was not a radical reformer and did not attempt to abolish the caste system in the manner of Jyotirao Phule or Ambedkar. Ambedkar and his supporters opposed Gandhi's address to Dalits as 'Harijan' and Dalits considered it as 'abuse'. The 'Harijan Sevak Sangh' started by Gandhi was also disliked by Dalits because, "it represented the upliftment of Dalits with the help of an upper caste and not their own control over the lives of Dalits."
Gandhi and Ambedkar held similar views on many issues, while on many issues their views were completely different or opposite. The views of both on the issues of rural India, caste system and untouchability were contradictory to each other. Though both tried to base the country on social justice and unity and both showed different paths towards these objectives.
According to Gandhi, if untouchability is removed from the Hindu caste system, then the whole system can work in the interest of the society. For its logical concept, Gandhi placed the village at the center of development and progress, calling it a complete society. Unlike Gandhi, Ambedkar put forward the idea of destroying the caste system completely.
According to Ambedkar, as long as the caste system is present in the society, untouchability will continue to flourish in the society in new forms. Gandhi advocated for people to move to the village, Whereas Ambedkar appealed to the people to leave the village and move to the cities. Gandhi and Ambedkar had somewhat different views about the village and the city. Gandhi believed in Satyagraha. According to Ambedkar, the upper caste Hindus cannot be converted through satyagraha because the caste system gives them material benefits. Gandhi was opposed to vesting more powers in the state.
He was in favor of making the village the main unit of power for his efforts to vest more and more powers in the society. On the contrary Ambedkar used to advocate for making more and more powerful instead of society. He was in favor of making the village the main unit of power for his efforts to vest more and more powers in the society. On the contrary Ambedkar used to advocate for making more and more powerful instead of society. He was in favor of making the village the main unit of power for his efforts to vest more and more powers in the society. On the contrary Ambedkar used to advocate for making more and more powerful instead of society.
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