Baba Saheb Dr. Bhimrao Ramji Ambedkar

Dr. Bhimrao Ramji Ambedkar (1891–1956) popularly known as Babasaheb, was an Indian jurist, economist, politician and social reformer who inspired the Dalit Buddhist movement and campaigned against social discrimination against Untouchables (Dalits), while also supporting the rights of women and labour He was Independent India’s first law minister and the principal architect of the Constitution of India.

His Birth and Greatness Foretold

On April 14th, 1891 a son was born to Bhimabai and Ramji Ambadvekar. His father Ramji was an army officer stationed at Mhow in Madhya Pradesh – he had risen to the highest rank an Indian was allowed to hold at that time under British rule. His mother decided to call her son Bhim. Before the birth, Ramji’s uncle, who was a man living the religious life of a sanyasi, foretold that this son would achieve worldwide fame. His parents already had many children. Despite that, they resolved to make every effort to give him a good education.

Early Life and First School of Ambedkar

Two years later, Ramji retired from the army, and the family moved to Dapoli in the Ratnagiri district of Maharashtra, from where they came originally. Bhim was enrolled at school when he was five years old. The whole family had to struggle to live on the small army pension Ramji received.
When some friends found Ramji a job at Satara, things seemed to be looking up for the family, and they moved again. Soon after, however, tragedy struck. Bhimabai, who had been ill, died. Bhim’s aunt Mira, though she herself was not in good health, took over the care of the children. Ramji read stories from the epics Mahabharata and Ramayana to his children, and sang devotional songs to them. In this way, home life was still happy for Bhim, his brothers and sisters. He never forgot the influence of his father. It taught him about the rich cultural tradition shared by all Indians.

The Shock of Prejudice – Casteism

Bhim began to notice that he and his family were treated differently. At high school he had to sit in the corner of the room on a rough mat, away from the desks of the other pupils. At break-time, he was not allowed to drink water using the cups his fellow school children used. He had to hold his cupped hands out to have water poured into them by the school caretaker. Bhim did not know why he should be treated differently – what was wrong with him?

Once, he and his elder brother had to travel to Goregaon, where their father worked as a cashier, to spend their summer holidays. They got off the train and waited for a long time at the station, but Ramji did not arrive to meet them. The station master seemed kind, and asked them who they were and where they were going. The boys were very well-dressed, clean, and polite. Bhim, without thinking, told him they were Mahars (a group classed as ‘untouchables’). The station master was stunned – his face changed its kindly expression and he went away.

Bhim decided to hire a bullock-cart to take them to their father – this was before motor cars were used as taxis – but the cart-men had heard that the boys were ‘untouchables’, and wanted nothing to do with them. Finally, they had to agree to pay double the usual cost of the journey, plus they had to drive the cart themselves, while the driver walked beside it. He was afraid of being polluted by the boys, because they were ‘untouchables’.

However, the extra money persuaded him that he could have his cart ‘purified’ later! Throughout the journey, Bhim thought constantly about what had happened – yet he could not understand the reason for it. He and his brother were clean and neatly dressed. Yet they were supposed to pollute and make unclean everything they touched and all that touched them. How could that be possible?

Bhim never forgot this incident. As he grew up, such senseless insults made him realise that what Hindu society called ‘untouchability’ was stupid, cruel, and unreasonable. His sister had to cut his hair at home because the village barbers were afraid of being polluted by an ‘untouchable’. If he asked her why they were ‘untouchables’, she could only answer -that is the way it has always been.” Bhim could not be satisfied with this answer. He knew that -it has always been that way” does not mean that there is a just reason for it – or that it had to stay that way forever. It could be changed.

शिक्षित बनो

Educate

संगठित रहो

Organise

संघर्ष करो

Agitate,

An Outstanding Scholar

At this time in his young life, with his mother dead, and father working away from the village where Bhim went to school, he had some good fortune. His teacher, though from a ‘high’ caste, liked him a lot. He praised Bhim’s good work and encouraged him, seeing what a bright pupil he was. He even invited Bhim to eat lunch with him – something that would have horrified most high caste Hindus. The teacher also changed Bhim’s last name to Ambedkar – his own name.

When his father decided to remarry, Bhim was very upset – he still missed his mother so much. Wanting to run away to Bombay, he tried to steal his aunt’s purse. When at last he managed to get hold of it, he found only one very small coin. Bhim felt so ashamed. He put the coin back and made a vow to himself to study very hard and to become independent.

Soon he was winning the highest praise and admiration from all his teachers. They urged Ramji to get the best education fro his son Bhim. So Ramji moved with his family to Bombay. They all had to live in just one room, in an area where the poorest of the poor lived, but Bhim was able to go to Elphinstone High School – one of the best schools in all of India.

In their one room everyone and everything was crowed together and the streets outside were very noisy. Bhim went to sleep when he got home from school. Then his father would wake him up at two o’clock in the morning! Everything was quiet then – so he could do his homework and study in peace.

In the big city, where life was more modern than in the villages, Bhim found that he was still called an ‘untouchable’ and treated as if something made him different and bad – even at his famous school.
One day, the teacher called him up to the blackboard to do a sum. All the other boys jumped up and made a big fuss. Their lunch boxes were stacked behind the blackboard – they believed that Bhim would pollute the food! When he wanted to learn Sanskrit, the language of the Hindu holy scriptures, he was told that it was forbidden for ‘untouchables’ to do so. He had to study Persian instead – but he taught himself Sanskrit later in life.

Educational qualifications of Dr.B R Ambedkar

1 .Elementary Education, 1902 Satara, Maharashtra

2. Matriculation, 1907, Elphinstone High School, Bombay Persian etc.,

3. Inter 1909, Elphinstone College,Bombay

4. B.A, 1913, Elphinstone College, Bombay, University of Bombay, Economics & Political Science

5. M.A, 1915 Majoring in Economics and with Sociology, History Philosophy, Anthropology and Politics as the other subjects of study.

6. Ph.D, 1917, Columbia University conferred a Degree of Ph.D.

7. MSc. 1921 June, London School of Economics, London. Thesis – ‘Provincial Decentralization of Imperial Finance in British India’

8. Barrister-at- Law 30-9-1920 Gray’s Inn, London Law

(1922-23, Spent some time in reading economics in the University of Bonn in Germany.)

9. DSc. 1923 Nov London School of Economics, London ‘The Problem of the Rupee – Its origin and its solution’ was accepted for the degree of DSc. (Economics).

10. L.L.D (Honoris Causa) 5-6-1952 Columbia University, New York For HIS achievements, Leadership and authoring the constitution of India

11. D.Litt (Honoris Causa) 12-1-1953 Osmania University, Hyderabad For HIS achievements, Leadership and writing the constitution of India

12. NO 1 scholar in the World 13/9/2015 Columbia University , New York

His coursework during his three years (including summers) at Columbia consisted of: 29 courses in economics, 11 in history, 6 in sociology, 5 in philosophy, 4 in anthropology, 3 in politics, and 1 each in elementary French and German.

(Source: Office of the Registrar, Columbia University.)

Matriculation and Marriage

In due course, Bhim passed his Matriculation Exam. He had already come to the attention of some people interested in improving society. So when he passed the exam, a meeting was arranged to congratulate him – he was the first ‘untouchable’ from his community to pass it.

Bhim was then 17 years old. Early marriage was common in those days, so he was married to Ramabai the same year. He continued to study hard and passed the next Intermediate examination with distinction. However, Ramji found himself unable to keep paying the school fees. Through someone interested in his progress, Bhim was recommended to the Maharaja Gaekwad of Baroda.

The Shahu Maharaja granted him a monthly scholarship. With the help of this, Bhimrao (‘rao’ is added to names in Maharashtra as a sign of respect) passed his B.A. in 1912. Then he was given a job in the civil service – but only two weeks after starting, he had to rush home to Bombay. Ramji was very ill, and died soon afterwards. He had done all he could for his son, laying the foundations for Bhimrao’s later achievements.

Studies in the USA and the UK

The Maharaja of Baroda had a scheme to send a few outstanding scholars abroad for further studies. Of course, Bhimrao was selected – but he had to sign an agreement to serve Baroda state for ten years on finishing his studies.

In 1913, he went to the USA where he studied at the world-famous Columbia University, New York. The freedom and equality he experienced in America made a very strong impression on Bhimrao. It was so refreshing for him to be able to live a normal life, free from the caste prejudice of India. He could do anything he pleased – but devoted his time to studying. He studied eighteen hours a day. Visits to bookshops were his favourite entertainment!

His main subjects were Economics and Sociology. In just two years he had been awarded an M.A. – the following year he completed his Ph.D. thesis. Then he left Columbia and went to England, where he joined the London School of Economics. However, he had to leave London before completing his course because the scholarship granted by the State of Baroda expired. Bhimrao had to wait three years before he could return to London to complete his studies.

Return to India – Nightmare in Baroda

So he was called back to India to take up a post in Baroda as agreed. He was given an excellent job in the Baroda Civil Service. Bhimrao now held a doctorate, and was being trained for a top job. Yet, he again ran into the worst features of the Hindu caste system. This was all the more painful, because for the past four years he had been abroad, living free from the label of ‘untouchable.’

No one at the office where he worked would hand over files and papers to him – the servant threw them onto his desk. Nor would they give him water to drink. No respect was given to him, merely because of his caste.

He had to go from hotel to hotel looking for a room, but none of them would take him in. At last he had found a place to live in a Parsi guest house, but only because he had finally decided to keep his caste secret.

He lived there in very uncomfortable conditions, in a small bedroom with a tiny cold-water bathroom attached. He was totally alone there with no one to talk to. There were no electric lights or even oil lamps – so the place was completely dark at night.

Bhimrao was hoping to find somewhere else to live through his civil service job, but before he could, one morning as he was leaving for work a gang of angry men carrying sticks arrived outside his room. They accused him of polluting the hotel and told him to get out by evening – or else! What could he do? He could not stay with either of the two acquaintances he had in Baroda for the same reason – his low caste. Bhimrao felt totally miserable and rejected.

Bombay – Beginning Social Activity

He had no choice. After only eleven days in his new job, he had to return to Bombay. He tried to start a small business there, advising people about investments – but it too failed once customers learned of his caste.

In 1918, he became a lecturer at Sydenham College in Bombay. There, his students recognised him as a brilliant teacher and scholar. At this time he also helped to found a Marathi newspaper ‘Mook Nayak’ (Leader of the Dumb) to champion the cause of the ‘untouchables’. He also began to organise and attend conferences, knowing that he had to begin to proclaim and publicise the humiliations suffered by the Dalits – ‘the oppressed’ – and fight for equal rights. His own life had taught him the necessity of the struggle for emancipation.

Completion of Education – Leader of India’s Untouchables

In 1920, with the help of friends, he was able to return to London to complete his studies in Economics at LSE. He also enrolled to study as a Barrister at Gray’s Inn. In 1923, Bhimrao returned to India with a Doctorate in Economics from the LSE – he was perhaps the first Indian to have a Doctorate from this world-famous institution. He had also qualified as a Barrister-at-Law.
Back in India, he knew that nothing had changed.

His qualifications meant nothing as far as the practice of Untouchability was concerned – it was still an obstacle to his career. However, he had received the best education anyone in the world could get, and was well equipped to be a leader of the Dalit community. He could argue with and persuade the best minds of his time on equal terms. He was an expert on the law, and could give convincing evidence before British commissions as an eloquent and gifted speaker. Bhimrao dedicated the rest of his life to his task.

He became known by his increasing number of followers – those ‘untouchables’ he urged to awake – as Babasaheb Ambedkar. Knowing the great value and importance of education, in 1924 he founded an association called Bahiskrit Hitakarini Sabha. This set up hostels, schools, and free libraries. To improve the lives of Dalits, education had to reach everyone. Opportunities had to be provided at grass roots level – because knowledge is power.

Leading Peaceful Agitation

In 1927 Babasaheb Ambedkar presided over a conference at Mahad in Kolaba District. There he said: -It is time we rooted out of our minds the ideas of high and low. We can attain self-elevation only if we learn self-help and regain our self-respect.”

Because of his experience of the humiliation and injustice of untouchability, he knew that justice would not be granted by others. Those who suffer injustice must secure justice for themselves.
The Bombay Legislature had already passed a Bill allowing everyone to use public water tanks and wells. (We have seen how Bhim was denied water at school, in his office, and at other places. Public water facilities were always denied to ‘untouchables’ because of the superstitious fear of ‘pollution.’)

Mahad Municipality had thrown open the local water tank four years earlier, but so far not one ‘untouchable’ had dared to drink or draw water from it. Babasaheb Ambedkar led a procession from the Conference on a peaceful demonstration to the Chowdar Tank. He knelt and drank water from it. After he set this example, thousands of others felt courageous enough to follow him. They drank water from the tank and made history. For many hundreds of years, ‘untouchables’ had been forbidden to drink public water.

When some caste Hindus saw them drinking water, they believed the tank had been polluted and violently attacked the Conference, but Babasaheb Ambedkar insisted violence would not help – he had given his word that they would agitate peacefully.

Babasaheb Ambedkar started a Marathi journal Bahishkrit Bharat (‘The Excluded of India’). In it, he urged his people to hold a satyagraha (non-violent agitation) to secure the right of entry to the Kala Ram Temple at Nasik. ‘untouchables’ had always been forbidden to enter Hindu temples. The demonstration lasted for a month. Then they were told they would be able to take part in the annual temple festival. However, at the festival they had stones thrown at them – and were not allowed to take part. Courageously, they resumed their peaceful agitation. The temple had to remain closed for about a year, as they blocked its entrance.

Round Table Conferences

Meanwhile, the Indian Freedom Movement had gained momentum under the leadership of Mahatma Gandhi. In 1930, a Round Table Conference was held by the British Government in London to decide the future of India. Babasaheb Ambedkar represented the ‘untouchables’. He said there: -The Depressed Classes of India also join in the demand for replacing the British Government by a Government of the people and by the people… Our wrongs have remained as open sores and have not been righted although 150 years of British rule have rolled away. Of what good is such a Government to anybody?”

Soon a second conference was held, which Mahatma Gandhi attended representing the Congress Party. Babasaheb Ambedkar met Gandhi in Bombay before they went to London. Gandhi told him that he had read what Babasaheb said at the first conference. Gandhi told Babasaheb Ambedkar he knew him to be a real Indian patriot.

At the Second Conference, Babasaheb Ambedkar asked for a separate electorate for the Depressed Classes. -Hinduism”, he said, -has given us only insults, misery, and humiliation.” A separate electorate would mean that the ‘untouchables’ would vote for their own candidates and be allotted their votes separate from the Hindu majority.

Babasaheb was made a hero by thousands of his followers on his return from Bombay – even though he always said that people should not idolise him. News came that separate electorates had been granted. Gandhi felt that separate electorates would separate the Harijans from the Hindus. The thought that the Hindus would be divided pained him grievously. He started a fast, saying that he would fast unto death.

Only Babasaheb Ambedkar could save Gandhi’s life – by withdrawing the demand for separate electorates. At first he refused, saying it was his duty to do the best he could for his people – no matter what. Later he visited Gandhi, who was at that time in Yeravda jail. Gandhi persuaded Babasaheb that Hinduism would change and leave its bad practices behind. Finally Babasaheb Ambedkar agreed to sign the Poona Pact with Gandhi in 1932. Instead of separate electorates, more representation was to be given to the Depressed Classes. However, it later became obvious that this did not amount to anything concrete.

Issues discussed in the First Round Table Conference

Dr B R Ambedkar demanded separate electorates for the ‘untouchables’.
Federal structure
Provincial constitution
Provinces of Sindh and NWFP
Minorities
Defence services
Franchise
Executive responsibility to the legislature
Tej Bahadur Sapru moved the idea of an All-India Federation. This was supported by the Muslim League. The princely states also supported this on the condition that their internal sovereignty is maintained.

In the Prime of His Life

Babasaheb had by this time collected a library of over 50,000 books, and had a house named Rajgriha built at Dadar in north Bombay to hold it. In 1935 his beloved wife Ramabai died. The same year he was made Principal of the Government Law College, Bombay.

Also in 1935 a conference of Dalits was held at Yeola. Babasaheb told the conference: -We have not been able to secure the barest of human rights… I am born a Hindu. I couldn’t help it, but I solemnly assure you that I will not die a Hindu.” This was the first time that Babasaheb stressed the importance of conversion from Hinduism for his people – for they were only known as ‘untouchables’ within the fold of Hinduism.

During the Second World War, Babasaheb Ambedkar was appointed Labour Minister by the Viceroy. Yet he never lost contact with his roots – he never became corrupt or crooked. He said that he had been born of the poor and had lived the life of the poor, he would remain absolutely unchanged in his attitudes to his friends and to the rest of the world.

The All-India Scheduled Castes Federation was formed in 1942 to gather all ‘untouchables’ into a united political party.

Architect of the Indian Constitution

After the war Babasaheb Ambedkar was elected to the Constituent Assembly to decide the way jthat India – a country of millions of people – should be ruled. How should elections take place? What are the rights of the people? How are laws to be made? Such important matters had to be decided and laws had to be made. The Constitution answers all such questions and lays down rules.

When India became independent in August 1947, Babasaheb Ambedkar became First Law Minister of Independent India. The Constituent Assembly made him chairman of the committee appointed to draft the constitution for the world’s largest democracy.

All his study of law, economics, and politics made him the best qualified person for this task. A study of the Constitutions of many countries, a deep knowledge of law, a knowledge of the history of India and of Indian Society – all these were essential. In fact, he carried the whole burden alone. He alone could complete this huge task.

After completing the Draft Constitution, Babasaheb fell ill. At a nursing home in Bombay he met Dr. Sharda Kabir and married her in April 1948. On November 4, 1948 he presented the Draft Constitution to the Constituent Assembly, and on November 26, 1949 it was adopted in the name of the people of India. On that date he said: -I appeal to all Indians to be a nation by discarding castes, which have brought separation in social life and created jealousy and hatred.”

“My friends tell me that I have made the Constitution. But I am quite prepared to say that I shall be the first person to burn it out. I do not want it. It does not suit anybody. But whatever that may be if our people want to carry on they must not forget that there are majorities and there are minorities and they simply cannot ignore the minorities by saying, “Oh, no. To recognize you is to harm democracy.” I should say that the greatest harm will come by injuring the minorities.

Dr Br Ambedkar in the Rajya Sabha on 2 September 1953

Later Life – Buddhist Conversion

In 1950, he went to a Buddhist conference in Sri Lanka. On his return he spoke in Bombay at the Buddhist Temple. -In order to end their hardships, people should embrace Buddhism. I am going to devote the rest of my life to the revival and spread of Buddhism in India.”

Babasaheb Ambedkar resigned from the Government in 1951. He felt that as an honest man he had no choice but to do so, because the reforms so badly needed had not been allowed to come into being.

For the next five years Babasaheb carried on a relentless fight against social evils and superstitions. On October 14, 1956 at Nagpur he embraced Buddhism. He led a huge gathering in a ceremony converting over half a million people to Buddhism. Presently the place is known as “Deekshabhoomi”. He knew that Buddhism was a true part of Indian history and that to revive it was to continue India’s best tradition. ‘Untouchability’ is a product only of Hinduism.

Parinirvan of Babasaheb Dr B.R Ambedkar

Only seven weeks later on December 6, 1956 Babasaheb Ambedkar died at his Delhi residence. His body was taken to Bombay. A two-mile long crowd formed the funeral procession. At Dadar cemetery that evening, eminent leaders paid their last respects to him. The pyre was lit according to Buddhist rites. Half a million people witnessed it. Presently the place is known as “Chaitya Bhoomi”.
Thus ended the life of one of India’s greatest sons. His was the task of awakening India’s millions of excluded and oppressed to their human rights. He experienced their suffering and the cruelty shown to them. He overcame the obstacles to stand on an equal footing with the greatest men of his time. He played a vital role in forming modern India through its Constitution.

His work and mission continue today – we must not rest until we see a truly democratic India of equal citizens living in peace together.

Unknown facts about Dr. B. R. Ambedkar

Dr. Babasaheb Ambedkar was the first Indian to get a Doctorate (PhD) degree in Economics from abroad.

Dr. Ambedkar is the only Indian whose statue is attached with Karl Marx in the London Museum.

The credit of giving place to “Ashok Chakra” in the Indian Tricolour also goes to Dr. Babasaheb Ambedkar.

Nobel Prize winner Prof. Amartya Sen considered Dr. B. R. Ambedkar as his father in economics.

For the better development of Madhya Pradesh and Bihar, Babasaheb had proposed division of these states in 50s, but only after 2000 Chhattisgarh and Jharkhand were formed by splitting Madhya Pradesh and Bihar.

Babasaheb’s personal library “Rajgirh” consisted more than 50,000 books and it was world’s largest private library.

The book “Waiting for a visa” written by Dr. Babasaheb is a textbook in Columbia University. Columbia University made a list of world’s top 100 scholars in 2004 and first name in that list was Dr. Bhimrao Ambedkar.

Dr. Babasaheb Ambedkar was master in 64 subjects. He had knowledge of 9 languages like Hindi, Pali, Sanskrit, English, French, German, Marathi, Persian and Gujarati. Apart from this, he studied all the religions of the world in comparative way for almost 21 years.

In the London School of Economics, Babasaheb completed 8 years of studies in just 2 years 3 months. For this, he studied 21 hours in a day.

Dr. Babasaheb Ambedkar’s initiation in Buddhism with his 8,50,000 supporters historical in the world, because it was the largest conversion in the world.

“Mahant Veer Chandramani”, a great Buddhist monk who initiated Babasaheb to Buddhism, called him “the modern Buddha of this age”.

Babasaheb is the first and only person in the world to receive a valuable doctorate degree named “Doctor All Science” from London School of Economics. Many intelligent students have tried for it, but they have not been successful till now.

Worldwide, highest number of songs and books written in the name of the leader is Dr. Babasaheb Ambedkar.

Governor Lord Linlithgow and Mahatma Gandhi believed that Babasaheb is more intelligent than 500 graduates and thousands of scholars.

Babasaheb was the world’s first and only Satyagrahi, who did Satyagraha for drinking water.

In 1954, in the “World Buddhist Council” held in Kathmandu, Nepal, Buddhist monks had given Dr. Babasaheb Ambedkar highest title of Buddhism “Bodhisattva”. His famous book “The Buddha and his Dhamma” is the “scripture” of Indian Buddhists.

Dr. Babasaheb Ambedkar had considered three great men, Lord Buddha, Saint Kabir and Mahatma Phule as their “instructor”.

The highest number of statue in the world is of Babasaheb. His birth anniversary is also celebrated all over the world.

Babasaheb was the first lawyer from backward class.

Based on a global survey called “The Makers of the Universe” a list of top 100 humanist people of the last 10 thousand years was made by Oxford University, in which fourth name was Dr. Babasaheb Ambedkar.

Babasaheb Ambedkar has given many suggestions in the book “The Problem of Rupee-Its Origin & its solution” about the demonetisation that is being discussed all around in the present time. He has described in his book that “If any country has to eliminate black money and fake currency, then after every 10 years Country’s currency should be demonetized.”

Everywhere in the world, Buddha’s closed-eyed statues and paintings are visible, but Babasaheb, who was also a good painter, made the first painting of Buddha in which Buddha’s eyes were opened.

The first Statue of Babasaheb was built in the year 1950, when he was alive and this statue is established in Kolhapur city.

-डॉ. बाबासाहेब अम्बेडकर विदेश जाकर अर्थशास्त्र में डॉक्टरेट (PhD) की डिग्री हासिल करने वाले पहले भारतीय थे।

-डॉ. अम्बेडकर ही एकमात्र भारतीय हैं जिनकी प्रतिमा लन्दन संग्रहालय में कार्ल मार्क्स के साथ लगी हुई है।

-भारतीय तिरंगे में “अशोक चक्र” को जगह देने का श्रेय भी डॉ. बाबासाहेब अम्बेडकर को जाता है।

-अर्थशास्त्र का नोबेल पुरस्कार जीत चुके अर्थशास्त्री प्रो. अमर्त्य सेन, डॉ. बी. आर अम्बेडकर को अर्थशास्त्र में अपना पिता मानते हैं।

-मध्य प्रदेश और बिहार के बेहतर विकास के लिए बाबासाहेब ने 50 के दशक में ही विभाजन का प्रस्ताव रखा था, पर सन 2000 में जाकर ही इनका विभाजन कर छत्तीसगढ़ और झारखण्ड का गठन किया गया।

-बाबासाहेब के निजी पुस्तकालय “राजगृह” में 50,000 से भी अधिक उनकी किताबें थी और यह विश्व का सबसे बडा निजी पुस्तकालय था।

-डॉ. बाबासाहेब द्वारा लिखी गई पुस्तक “waiting for a visa” कोलंबिया विश्वविद्यालय में टेक्स्टबुक है। कोलंबिया विश्वविद्यालय ने 2004 में विश्व के शीर्ष 100 विद्वानों की सूची बनाई थी और उसमे पहला नाम डॉ. भीमराव अम्बेडकर का था

-डॉ. बाबासाहेब अम्बेडकर कुल 64 विषयों में मास्टर थे| वे हिन्दी, पाली, संस्कृत, अंग्रेजी, फ्रेंच, जर्मन, मराठी, पर्शियन और गुजराती जैसे 9 भाषाओँ के जानकार थे| इसके अलावा उन्होंने लगभग 21 साल तक विश्व के सभी धर्मों की तुलनात्मक रूप से पढाई की थी|

-बाबासाहेब ने लंदन स्कूल ऑफ इकॉनॉमिक्स में 8 वर्ष में समाप्त होनेवाली पढाई केवल 2 वर्ष 3 महीने में पूरी की थी| इसके लिए उन्होंने प्रतिदिन 21-21 घंटे पढ़ाई की थी|

-डॉ. बाबासाहेब अम्बेडकर का अपने 8,50,000 समर्थको के साथ बौद्ध धर्म में दीक्षा लेना विश्व में ऐतिहासिक था, क्योंकि यह विश्व का सबसे बडा धर्मांतरण था।

-बाबासाहेब को बौद्ध धर्म की दीक्षा देनेवाले महान बौद्ध भिक्षु “महंत वीर चंद्रमणी” ने उन्हें “इस युग का आधुनिक बुद्ध” कहा था।

-लंदन स्कूल ऑफ इकॉनॉमिक्स से “डॉक्टर ऑल सायन्स” नामक अनमोल डॉक्टरेट पदवी प्राप्त करनेवाले बाबासाहेब विश्व के पहले और एकमात्र महापुरूष हैं। कई बुद्धिमान छात्रों ने इसके लिए प्रयास किये परन्तु वे अब तक सफल नहीं हो सके हैं|

-विश्व में जिस नेता के ऊपर सबसे अधिक गाने और किताबें लिखी गई है वह डॉ. बाबासाहेब अम्बेडकर हैं|

-गवर्नर लॉर्ड लिनलिथगो और महात्मा गांधी का मानना था कि बाबासाहेब 500 स्नातकों तथा हजारों विद्वानों से भी अधिक बुद्धिमान हैं|

-विश्व में हर जगह बुद्ध की बंद आंखो वाली प्रतिमाएं एवं पेंटिग्स दिखाई देती है लेकिन बाबासाहेब जो उत्तम चित्रकार भी थे, उन्होंने सर्वप्रथम बुद्ध की ऐसी पेंटिंग बनाई थी जिसमें बुद्ध की आंखे खुली थी।

-बाबासाहेब का पहला स्टेच्यु (Statue) उनके जीवित रहते हुए ही 1950 में बनवाया गया था, और यह Statue कोल्हापूर शहर में है।

हिंदू कोड बिल

1. हिंदुओं में बहू विवाह की प्रथा को समाप्त करके केवल एक विवाह का प्रावधान, जो विधिसम्मत हो.
2. महिलाओं को संपत्ति में अधिकार देना और गोद लेने का अधिकार देना.
3. पुरुषों के समान नारियों को भी तलाक का अधिकार देना, हिंदू समाज में पहले पुरुष ही तलाक दे सकते थे.
4. आधुनिक और प्रगतिशील विचारधारा के अनुरूप हिंदू समाज को एकीकृत करके उसे मजबूत करना.

डॉ. आंबेडकर का मानना था-

सही मायने में प्रजातंत्र तब आएगा, जब महिलाओं को पिता की संपत्ति में बराबरी का हिस्सा मिलेगा. उन्हें पुरुषों के समान अधिकार मिलेंगे. महिलाओं की उन्नति तभी होगी, जब उन्हें परिवार-समाज में बराबरी का दर्जा मिलेगा. शिक्षा और आर्थिक तरक्की उनकी इस काम में मदद करेगी.

भारतीय महिला क्रांति के मसीहा थे ‘आंबेडकर’

आंबेडकर यह बात समझते थे कि स्त्रियों की स्थिति सिर्फ ऊपर से उपदेश देकर नहीं सुधरने वाली, उसके लिए क़ानूनी व्यवस्था करनी होगी| इस संदर्भ में महाराष्ट्रीयन दलित लेखक बाबुराव बागुल कहते है, ‘हिंदू कोड बिल महिला सशक्तिकरण का असली आविष्कार है|’

हिंदू कोड बिल प्रस्तुति के बिंदु निम्न थे –

• यह बिल हिंदू स्त्रियों की उन्नति के लिए प्रस्तुत किया गया था|
• इस बिल में स्त्रियों को तलाक लेने का अधिकार था|
• तलाक मिलने पर गुज़ारा भत्ता मिलने का अधिकार था|
• एक पत्नी के होते हुए दूसरी शादी न करने का प्रावधान किया गया था|
• गोद लेने का अधिकार था|

• बाप-दादा की संपत्ति में हिस्से का अधिकार था|
• स्त्रियों को अपनी कमाई पर अधिकार दिया गया था|
• लड़की को उत्तराधिकार का अधिकार था|
• अंतरजातीय विवाह करने का अधिकार था|
• अपना उत्तराधिकारी निश्चित करने की स्वतंत्रता थी|

इन सभी बिंदुओं के अवलोकन से स्पष्ट होता है कि ‘हिंदू कोड बिल’ भारतीय महिलाओं के लिए सभी मर्ज़ की दवा थी| क्योंकि आंबेडकर समझते थे कि असल में समाज की मानसिक सोच जब तक नहीं बदलेगी तब तक व्यावहारिक सोच विकसित नहीं हो सकेगी| पर अफ़सोस यह बिल संसद में पारित नहीं हो पाया और इसी कारण आंबेडकर ने विधि मंत्री पद का इस्तीफ़ा दे दिया| इस आधार पर आंबेडकर को भारतीय महिला क्रांति का ‘मसीहा’ कहना कहीं से भी अतिश्योक्तिपूर्ण नहीं होगा|

About the Poona Pact

The background to the Poona Pact was the Communal Award of August 1932.
This Communal Award of August 1932, among other things, had reserved 71 seats in the central legislature for the depressed classes.
Gandhi’s opposition to Communal Award of August 1932: Gandhi was opposed to the award as he saw it as a British attempt to split Hindus, and began a fast unto death to have it repealed.

Agreement between Gandhi and B.R. Ambedkar,1932
In line with the status of communal award, in late September 1932, B.R. Ambedkar negotiated the Poona Pact with Mahatma Gandhi.

Provisions in Poona Pact,1932
Joint Electorate for depressed classes: In a settlement negotiated with Gandhi, Ambedkar agreed for depressed class candidates to be elected by a joint electorate.

Increased number of seats for depressed classes in legislature: Slightly over twice as many seats (147) were reserved for the depressed classes in the legislature than what had been allotted under the Communal Award.

Fair representation in the public services: The Pact also assured a fair representation of the depressed classes in the public services while earmarking a portion of the educational grant for their uplift.

Significance of the Poona pact:

The Poona Pact was an emphatic acceptance by upper-class Hindus that the depressed classes constituted the most discriminated sections of Hindu society.

Realization of the need of taking urgent steps:

It was emphasized during the Poona pact that something concrete had to be done to give depressed classes a political voice as well as to lift them from a backwardness they could not otherwise overcome.

Poona pact acted as precursors to many initiatives launched for depressed classes later on in independent India.

New identity of depressed class as a political force:
The Poona Pact had several positive outcomes for Ambedkar. It emphatically sealed Ambedkar’s leadership of the depressed classes across India.
Ambedkar made the entire country, and not just the Congress Party, morally responsible for the uplift of the depressed classes.
Ambedkar also became successful in making the depressed classes a formidable political force for the first time in history.

More about Poona Pact

Unlike a drop of water which loses its identity when it joins the ocean, man does not lose his being in the society in which he lives. Man's life is independent. He is born not for the development of the society alone, but for the development of his self.

Dr. B. R. Ambedkar

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For a successful revolution it is not enough that there is discontent. What is required is a profound and thorough conviction of the justice, necessity and importance of political and social rights.

Dr. B. R. Ambedkar

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History shows that where ethics and economics come in conflict, victory is always with economics. Vested interests have never been known to have willingly divested themselves unless there was sufficient force to compel them.

Dr. B. R. Ambedkar

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That the caste system must be abolished if the Hindu society is to be reconstructed on the basis of equality, goes without saying. Untouchability has its roots in the caste system. They cannot expect the Brahmins to rise in revolt against the caste system. Also we cannot rely upon the non-Brahmins and ask them to fight our battle.

Dr. B. R. Ambedkar

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More quotes

Famous books written by the Dr. Ambedkar

Castes in India: Their Mechanism, Genesis and Development

was a paper read by B. R. Ambedkar at an anthropological seminar of Alexander Goldenweiser in New York on 9 May 1916. It was later published in volume XLI of Indian Antiquary in May 1917

The Problem of the Rupee: its origin and its solution

This book raises “Currency question” in British India, which led to the Creation of Reserve Bank of India. One of the best book on economics by the “Father of Economics of India”.

The Annihilation of Caste

Annihilation of Caste is an undelivered speech written in 1936 by B. R. Ambedkar who fought against the country’s practice of untouchability. It was later self-published by the author.

Thoughts on Pakistan

The Muslim League’s Resolution on Pakistan has called forth different reactions. There are some who look upon it as a case of political measles to which a people in the infancy of their conscious unity and power are very liable. Others have taken it as a permanent frame of the Muslim mind and not merely as a passing phase and have in consequence been greatly perturbed.

Mr. Gandhi and Emancipation of Untouchables

What Congress and Gandhi have done to the Untouchables

Pakistan Or Partition Of India

Who were the Shudras

Manu and the Shudras

Mook Nayak (weekly)

As word of Ambedkar’s newspaper spread, Kolhapur’s Chhatrapati Shahu Maharaj himself visited Babsaheb in his chawl in Mumbai. The first issue was printed on 31 January 1920. It included a scathing takedown of the Hindu caste structure and its despicable advocacy of inequality.

Bahishkrit Bharat (India Ostracized)

On 3 April 1927, Ambedkar launched the Marathi fortnightly ‘Bahishkrit Bharat’. In one of its many editorials severely critical of upper-caste Hindu society, Ambedkar likened the British rule and the Brahmanical rule to two leeches incessantly sucking the blood of the Indian people, writes Siddharth

Federation Versus Freedom

Ambedkar was a prolific student, earning doctorates in economics from both Columbia University and the London School of Economics, and gained a reputation as a scholar for his research in law, economics and political science. In his early career he was an economist, professor, and lawyer.

Ranade, Gandhi and Jinnah

Address delivered by the author on the 101st birthday celebration of Mahadev Govind Ranade, held at Poona on 18th January 1943

Maharashtra as a Linguistic Province

The Untouchables

Buddha Or Karl Marx

The Buddha and his Dhamma

Riddles in Hinduism

More books

However good a Constitution may be, if those who are implementing it are not good, it will prove to be bad. However bad a Constitution may be, if those implementing it are good, it will prove to be good.

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Early life and Education

Ambedkar family

Poona Pact

Books Written

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Baba Saheb Dr. Bhimrao Ramji Ambedkar

His Birth and Greatness Foretold

Early Life and First School of Ambedkar

The Shock of Prejudice – Casteism

शिक्षित बनो

Educate

संगठित रहो

Organise

संघर्ष करो

Agitate,

An Outstanding Scholar

Matriculation and Marriage

Studies in the USA and the UK

Return to India – Nightmare in Baroda

Bombay – Beginning Social Activity

Completion of Education – Leader of India’s Untouchables

Leading Peaceful Agitation

Round Table Conferences

Issues discussed in the First Round Table Conference

In the Prime of His Life

Architect of the Indian Constitution

Later Life – Buddhist Conversion

Parinirvan of Babasaheb Dr B.R Ambedkar

Unknown facts about Dr. B. R. Ambedkar

हिंदू कोड बिल

भारतीय महिला क्रांति के मसीहा थे ‘आंबेडकर’

About the Poona Pact

Dr. B. R. Ambedkar

/

Dr. B. R. Ambedkar

/

Dr. B. R. Ambedkar

/

Dr. B. R. Ambedkar

/

Famous books written by the Dr. Ambedkar

Castes in India: Their Mechanism, Genesis and Development

The Problem of the Rupee: its origin and its solution

The Annihilation of Caste

Thoughts on Pakistan

Mr. Gandhi and Emancipation of Untouchables

What Congress and Gandhi have done to the Untouchables

Pakistan Or Partition Of India

Who were the Shudras

Manu and the Shudras

Mook Nayak (weekly)

Bahishkrit Bharat (India Ostracized)

Federation Versus Freedom

Ranade, Gandhi and Jinnah

Maharashtra as a Linguistic Province

The Untouchables

Buddha Or Karl Marx

The Buddha and his Dhamma

Riddles in Hinduism

However good a Constitution may be, if those who are implementing it are not good, it will prove to be bad. However bad a Constitution may be, if those implementing it are good, it will prove to be good.

Our Leadership

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BSP

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