write a biography of dr br ambedkar

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Bhimrao Ramji Ambedkar

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Bhimrao Ramji Ambedkar (born April 14, 1891, Mhow , India—died December 6, 1956, New Delhi) was a leader of the Dalits (Scheduled Castes; formerly called untouchables ) and law minister of the government of India (1947–51).

Born of a Dalit Mahar family of western India, he was as a boy humiliated by his high-caste schoolfellows. His father was an officer in the Indian army. Awarded a scholarship by the Gaekwar (ruler) of Baroda (now Vadodara ), he studied at universities in the United States , Britain , and Germany. He entered the Baroda Public Service at the Gaekwar’s request, but, again ill-treated by his high-caste colleagues, he turned to legal practice and to teaching. He soon established his leadership among Dalits, founded several journals on their behalf, and succeeded in obtaining special representation for them in the legislative councils of the government. Contesting Mahatma Gandhi ’s claim to speak for Dalits (or Harijans, as Gandhi called them), he wrote What Congress and Gandhi Have Done to the Untouchables (1945).

In 1947 Ambedkar became the law minister of the government of India. He took a leading part in the framing of the Indian constitution, outlawing discrimination against untouchables, and skillfully helped to steer it through the assembly; the adoption of the constitution on January 26, 1950, is today celebrated as  Republic Day , a national holiday. He resigned in 1951, disappointed at his lack of influence in the government. In October 1956, in despair because of the perpetuation of untouchability in Hindu doctrine, he renounced Hinduism and became a Buddhist, together with about 200,000 fellow Dalits, at a ceremony in Nagpur . Ambedkar’s book The Buddha and His Dhamma appeared posthumously in 1957, and it was republished as The Buddha and His Dhamma: A Critical Edition in 2011, edited, introduced, and annotated by Aakash Singh Rathore and Ajay Verma.

Biography Online

B.R. Ambedkar biography

Dr B.R. Ambedkar (1891 – 1956)

Ambedkar was also a prolific scholar, attending university in Mumbai, New York and London; he specialised in law, economics and political science, and made contributions to Indian economic thought. In 1956, shortly before his death, he converted from Hinduism to Buddhism encouraging many fellow ‘untouchables’ to also convert.

Ambedkar was born in Mhow, Madhya Pradesh. He was the 14th child of Ramji Sakpal who was a Subedar (officer) in the British Indian Army.

His family were ranked as a Mahar (Dalit) ‘untouchable’ caste. At the time of his birth, those born in the Mahar caste were subject to great discrimination, with limited education and employment prospects. They were not allowed to share public water provision and often suffered very low standards of living, health and poor accommodation. The Mahars are mainly found in Maharashtra and comprise around 10% of the population.

However, as an officer in the British Indian army, his father lobbied for his children to be allowed to go to school. Ambedkar was allowed to attend, but because of great opposition from Brahmins and other upper classes, the untouchables were segregated and often not allowed in the classroom.

In his later writing “No peon, No Water.” Ambedkar later explained how he was not allowed to take water, without the school peon (person to do manual labour). It was an example of the discrimination and exclusion that untouchables often faced. However, his father was ambitious for his children and encouraged them to read both the Hindu classics and other literature to further their education.

The discrimination and segregation of being born into the Mahar caste had a lasting influence on Ambedkar’s outlook on Indian society and political life.

In 1896 his mother died, and he was raised by their paternal aunt in difficult financial circumstances. Of his 13 brothers and sisters, only Ambedkar succeeded in graduating to high school; it was quite a rarity for his Mahar caste. In 1897, he became the only ‘untouchable’ to be enrolled in Bombay high school. In 1907, he became the first ‘untouchable’ to enter an affiliated college of the University of Bombay. This achievement was widely celebrated by his Mahar caste and was given a public ceremony. This ceremony occurred despite Ambedkar’s father refusing to give permission, arguing such a celebration ‘would go to the young boy’s head.’

As was custom, in 1906, he was arranged to be married to a nine-year-old girl, Ramabai.

Ambedkar received a degree in economics and political science from Bombay University. As a talented scholar, in 1913, he gained a Baroda state scholarship to study at Columbia University, New York. Here he gained an M.A, presenting a thesis on Ancient Indian Commerce.

After New York, in 1916, he moved to London where he enrolled at the Bar at Gray’s Inn and also at the London School of Economics. By 1923, he was called to the Bar and had completed a Master’s degree in economics (1921) and a D.Sc. in economics (1923).

Ambedkar was a professional economist until 1921. He wrote an influential paper to the Hilton Young Commission which formed the basis of the Reserve Bank of India. (RBI). In his 1923 these ‘The problems of Rupee, it’s origins and solution’  – he studied the importance of price stability to the value of the Rupee. He also investigated how the Indian economy could successfully develop.

In 1917, he had to return to India to serve in the Baroda State military. However, his military career didn’t last very long. He quit and found work as a private tutor. He also tried to set up an investment consulting business, but soon lost clients when they found out about his ‘untouchable’ status.

In 1918, he became Professor of Political Economy at the Sydenham College in Bombay. He also went on to serve as a lawyer.

In the 1920s, Ambedkar became increasingly concerned and active about the plight of his fellow cast members. He became a high profile figure within Indian politics. He sought to improve education for the ‘outcastes’. In 1924, he founded the Bahishkrit Hitkarini Sabha – an organisation dedicating to improving the welfare of outcasts. Its founding principles were ‘Educate, Agitate and Organize.’

He also founded a newspaper called “Mooknayaka” (leader of the silent)

During the 1920s, he became more active in organising protests against discrimination. He inspired mass protests against ‘untouchability’ and for the right to draw water from the main public tank. He attacked elements of orthodox Hinduism – burning copies of Manusmrti (Laws of Manu) which he felt justified caste discrimination.

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

– Ambedkar, Political Science for Civil Services Main Examination, 2010

He also campaigned for ‘untouchables’ to be given admission to Hindu temples. In 1930, he led about 15,000 untouchables in a peaceful procession to gain admission to Kalaram Temple.

Ambedkar wrote prolifically on the subject of caste. He strongly criticised orthodox Hinduism and the caste system in particular. His book – The Annihilation of Caste – expressed these views most force ably.

“My study of the Caste problem involves four main points: (1) that in spite of the composite make-up of the Hindu population, there is a deep cultural unity; (2) that caste is a parcelling into bits of a larger cultural unit; (3) that there was one caste to start with; and (4) that classes have become Castes through imitation and excommunication.”

– Castes in India

He was also critical of Islam for the way he felt it justified slavery and the mistreatment of women.

“the Muslim Society in India is afflicted by the same social evils as afflict the Hindu Society. Indeed, the Muslims have all the social evils of the Hindus and something more. That something more is the compulsory system of purdah for Muslim women.”

– B.R. Ambedkar (1)

Separate Electorate

Eventually fearing conflict between orthodox Hindus and the Dalit’s, Ambedkar agreed with Gandhi to avoid a separate electorate. Instead, a certain number of seats were reserved for untouchables. This was known as the Poona Pact and drew Gandhi and Ambedkar closer politically. Though tensions between the two still remained. Ambedkar wanted independence, but he gave equal weighting to the amelioration of the untouchables and other marginalised groups in society.

“It was not enough that India should get Swaraj. It was more important in whose hands the Swaraj would be.”

– Ambedkar

In 1937, he formed the Independent Labour party to represent the untouchables in elections. They gained local success in the 1937 elections but fared less well in the 1947 elections.

Constitution of India

In 1947, after India’s independence, he was invited by the Congress government to play a significant role in drafting India’s new constitution. He was appointed Chairman of the Constitution Drafting Committee. He was also appointed first Law Minister.

Ambedkar prepared a constitution which protected a wide range of civil liberties for both the poor and women.

“The State shall not discriminate against any citizen on grounds only of religion, race, caste, sex, place of birth or any of them.”

– Article 15

Article 17 outlawed the practice of ‘untouchability’. The constitution also included affirmative action to reserve jobs for people from scheduled castes. The constitution was adopted in 1949.

WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC and to secure to all its citizens: JUSTICE, social, economic and political; LIBERTY of thought, expression, belief, faith and worship; EQUALITY of status and of opportunity; and to promote among them all FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;

– Constitution of India

Ambedkar was brought up in a Hindu culture and studied Hindu texts. However, he was critical of the caste aspect of Hinduism and frequently talked about his desire to leave his religion and encouraged others to do the same.

For a while he considered Sikhism. But, in October 1956, he announced his formal intention to convert to Buddhism. He studied Buddhism throughout his life and in the 1950s spent more time studying Buddhism, travelling to Sri Lanka and attending Buddhist conferences.

“The direct answer to this question is that I regard the Buddha’s Dhamma to be the best. No religion can be compared to it. If a modern man who knows science must have a religion, the only religion he can have is the Religion of the Buddha. This conviction has grown in me after thirty-five years of close study of all religions.”

– Ambedkar,  The Buddha and his Dharma

Dr._Ambedkar during his conversion

After his conversion, he oversaw the conversion of 500,000 of his followers to the Buddhist religion. It was one of the biggest mass conversions in India. He founded the Buddhist Society of India and has helped to revitalise Buddhism within India, the land of its birth.

Shortly after his conversion to Buddhism, he died in his sleep on 6 December 1956 at his home in Delhi. He suffered from diabetes and stress-related illness. He was given a Buddhist cremation, and over half a million people came to pay their respects.

Ambedkar left a powerful legacy for Indian culture, politics and society. His drafting of the Indian constitution placed great emphasis on equal rights and the overcoming of discrimination. His criticism of Hinduism has made him a controversial figure. But, in 2012, he was voted the greatest Indian by a national poll organised by History TV18 and CNN IBN. He gained nearly 20 million votes.

He has also received praise for his economic work. Nobel prize winner Amartya Sen said that his contribution in the field of economics ‘is marvellous and will be remembered forever.’

Citation: Pettinger, Tejvan .  “B.R. Ambedkar Biography”, Oxford, UK. www.biographyonline.net. Published 26th November 2014. Last updated 15 February 2019.

Annihilation of Caste:

Annihilation of Caste: by B.R. Ambedkar at Amazon

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14 Comments

Bharat Ratna Dr. Bhim Rao Ambedkar , one of the respected great man so I want know everything related to him

• January 17, 2019 12:14 AM
• By sangita Diwakar

I m great admirer of dr Ambedkar sir want to join all the discussion and interviews related to him and his work

• January 13, 2019 5:04 AM
• By Utsav Sharma

Nice biography of ambedkar

• December 09, 2018 3:15 PM

INDIA IS ONE OF THE GREAT COUNTRY AND DR. BR AMBEDKAR ALSO ONE OF THE GREAT PERSON, INSPIRED THANKS FOR GOOD ARTICLE……………..

• November 26, 2018 9:03 PM

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Dr. B.R. Ambedkar: Biography, Contributions & Legacies

Dr. B.R. Ambedkar , popularly known as Babasaheb , is a monumental figure in Indian history. From being the Chief Architect of the Indian Constitution to fighting for equality and social justice for downtrodden castes, his immense contributions to Indian society are honored through celebrations of his birth anniversary on the 14 April every year as Ambedkar Jayanti in India. As India celebrates yet another birth anniversary of one of the most visionary leaders of independent India on 14 April 2024, this article of NEXT IAS presents a detailed biography of Dr. Bhimrao Ramji Ambedkar, including his notable contributions, legacies, and more.

About Dr. B.R. Ambedkar: A Synoptic Overview

Early Life and Education of Ambedkar

Dr. B.R. Ambedkar’s early life and education laid the groundwork for his future as a champion of social justice and the principal architect of the Indian Constitution.

He was born on 14 April 1891, in Mhow, Madhya Pradesh, in the Mahar caste. Being born in a caste that traditionally constituted inferior village servants, his early years were marred by the harsh realities of caste discrimination. His experience of facing societal ostracization, and humiliation during his childhood instilled in him a deep resolve to fight against the injustices of the caste system.

Academic journey of Dr. Bhimrao Ramji Ambedkar began at Elphinstone High School, Mumbai , where he was one of the first Dalit students. Despite facing discrimination, he excelled academically, which led him to Elphinstone College, and subsequently, to Columbia University in New York. His time at Columbia University was transformative, exposing him to the works of sociologists and economists, and to the principles of liberty, equality, and fraternity, which later became the bedrock of his vision for India.

In 1916, Dr. Bhimrao Ramji Ambedkar moved to London to continue his studies at the London School of Economics (LSE) and to study Law at Gray’s Inn.

Dr. B.R. Ambedkar’s Advocacy for Dalit Rights

After completing his studies abroad, Dr. B.R. Ambedkar returned to India in the early 1920s. The social injustices plaguing Indian society at that time made Bhimrao Ramji embark on a lifelong journey of the eradication of caste discrimination and the upliftment of the marginalized.

Babasaheb was of the view that only an adequate political representation could reform the social status of the untouchables. So, he began to organize the untouchables by means of his newspapers, socio-cultural forums, and conferences.

In 1924, Dr. Bhimrao founded the Bahishkrit Hitakarini Sabha (Society for the Welfare of the Excluded), aimed at promoting education among the Dalits and improving their socio-economic status. He also started many periodicals like “Mook Nayak” (Leader of the Silent), “ Bahishkrit Bharat ” (Excluded India), and Equality Janta to voice the concerns of the Dalits.

One of the first major public actions led by Babasaheb Ambedkar was the Mahad Satyagraha in 1927, which aimed to assert the rights of Dalits to use water from a public tank in Mahad, Maharashtra. Similarly, the Kalaram Temple Movement in 1930 sought to secure the right of Dalits to enter Hindu temples.

Recognizing the importance of legal avenues for social reform, Dr. B.R. Ambedkar also represented the Dalits in front of the British authorities. He attended the Round Table Conferences in London as a representative of the Dalits, advocating for separate electorates for Dalits to ensure their political representation. The efforts of Babasaheb culminated in the form of the Poona Pact of 1932, which provided for reserved seats for Dalits in the general electorate.

Political Career of Dr. B.R. Ambedkar

Spanning several decades, Dr. B.R. Ambedkar’s political journey included roles as a legislator, a party leader, a member of the drafting committee of the Indian Constitution , and the independent India’s first Law Minister.

Early Political Engagements

As his first significant foray into formal politics, Dr. B.R. Ambedkar founded the Independent Labour Party in 1936 to represent the interests of Dalits and the working classes. The party contested and achieved some success in the 1937 Bombay Presidency elections, establishing Babasaheb as a significant political figure.

Recognizing the need for a focused political effort to address the issues of the Dalits, Dr. B.R. Ambedkar transformed the Independent Labor Party into the Scheduled Castes Federation in 1942 . The Federation aimed explicitly at mobilizing Dalits for political action, although it struggled to achieve significant electoral success on a national level.

Drafting of the Indian Constitution

Dr. B.R. Ambedkar’s most enduring legacy in Indian politics is his role as the Chairman of the Drafting Committee of the Constituent Assembly, which was responsible for framing the Indian Constitution. As the principal architect of the Indian Constitution, Dr. B.R. Ambedkar ensured that the document enshrined the principles of justice, liberty, equality, and fraternity. The inclusion of provisions such as the abolition of untouchability and reservations for certain backward classes reflect his vision for an independent India free from the menaces of caste discrimination and inequality.

Labor Minister in Viceroy’s Executive Council

Dr. B.R. Ambedkar served as the Labour Minister in the Viceroy’s Executive Council during the period of 1942-1946 . During his tenure, Dr. Bhimrao introduced and championed several crucial labor reforms, including the Factories Act of 1946, the Trade Unions Act of 1947, etc.

He also played a crucial role in laying the groundwork for social security programs for workers. He actively supported the creation of the Employees’ State Insurance (ESI) Corporation and the Employees’ Provident Fund Scheme (EPF), which provide medical insurance and retirement benefits respectively.

Independent India’s First Law Minister

Upon India’s independence in 1947, Dr. B.R. Ambedkar was appointed as the country’s first Minister of Law and Justice in Jawaharlal Nehru’s cabinet. In this capacity, his most notable contribution was the introduction of the Hindu Code Bill, which sought to codify and reform Hindu personal law and give women equal rights in personal matters. The Bill, however, could not be passed by the Parliament, which led Babasaheb to resign from the Nehru Cabinet in 1951.

Later Electoral Politics

The later political efforts of Dr. Bhimrao Ramji Ambedkar included his attempts to enter Parliament through elections in the newly independent India. However, he could not get much success in this phase of his political career and had to face several electoral defeats.

On 30 September 1956 , Babasaheb announced the establishment of the Republican Party of India by dismissing his earlier organization the Scheduled Castes Federation. However, before the formation of the new party could materialize, he died on 6 December 1956.

Conversion to Buddhism and Later Years

Dr. B.R. Ambedkar’s interest in Buddhism began early in his career, as he explored various philosophies and religions in his quest for social justice and equality. In 1935 , in a provincial conference of the depressed classes held at Yeola (Nasik), he announced publicly for the first time that – “I was born in Hinduism, but I will not die as a Hindu”.

On October 14, 1956, Dr. Bhimrao Ramji Ambedkar formally converted to Buddhism in a massive public ceremony held in Nagpur. His decision was not just a personal spiritual choice but also a political and social act, aimed at rejecting the Hindu caste system. Here onwards, Dr. B.R. Ambedkar spent the rest of his life spreading Buddhism.

Dr. B.R. Ambedkar’s conversion had a profound impact on Indian society and politics. It sparked a mass movement of conversion to Buddhism among Dalits, known as the Dalit Buddhist movement, which continues to this day.

Major Contributions of Dr. B.R. Ambedkar

Dr. B.R. Ambedkar’s contributions to Indian society are vast and varied, reflecting his multifaceted personality as a social reformer, economist, politician, and legal luminary. Here are some of his major contributions:

• Architect of the Indian Constitution : Perhaps his most enduring legacy is drafting the Indian Constitution. As the Chairman of the Drafting Committee , he shaped the Indian Constitution in a way so as to ensure Justice, Liberty, Equality, and Fraternity for all the citizens of India.
• His views heavily influenced the Commission’s recommendations, which formed the basis for the RBI Act of 1934 – the statute that established the Reserve Bank of India (RBI).
• Crusader Against Caste Discrimination : Throughout his life, he campaigned vigorously for the rights of Dalits and other marginalized groups, thus promoting social justice and equality in India.
• Social Reformer and Educator : Understanding the transformative power of education, Babasaheb emphasized the importance of education for the upliftment of the downtrodden. He established colleges and encouraged the Dalit community to pursue higher education as a means to break the shackles of caste and social inequality.
• Champion of Women’s Rights : Dr. Ambedkar was a strong advocate for women’s rights and worked towards reforming the Hindu personal laws that discriminated against women. He introduced the Hindu Code Bill, which sought to provide equal rights to women in matters of inheritance, marriage, and divorce.
• Labor Reforms : Even before holding an official position, Dr. B.R. Ambedkar advocated for the rights and welfare of workers through his organization Independent Labour Party (ILP) . Later, in the capacity of Labour Minister in the Viceroy’s Executive Council, he played a pivotal role in shaping labor reforms in India.
• Political Leadership : Through his foray into politics, Dr. B.R. Ambedkar also provided political leadership.
• Literature and Writing : Dr. Bhimrao Ramji Ambedkar was a prolific writer, and his works on law, economics, religion, and social issues remain highly influential. His books, such as “Annihilation of Caste”, “Who Were the Shudras?”, and “The Buddha and His Dhamma”, continue to inspire readers worldwide.

Legacies of Dr . B.R. Ambedkar

Through his myriad contributions, Dr. B.R. Ambedkar has left a lasting impact on the nation’s socio-cultural and political landscapes. In contemporary India, his legacy is commemorated through various memorials, institutions, and events. Some of the prominent symbols of his legacy in present India can be seen as follows:

• Ambedkar Jayanti : The birth anniversary of Dr. B.R. Ambedkar on 14 April is celebrated as Ambedkar Jayanti across India. On this day, commemorative events are held nationwide to honor his life and work.

Read our detailed article on Ambedkar Jayanti 2024 .

• Statues and Memorials : Statues of Dr. Bhimrao Ramji Ambedkar adorn public spaces in cities and towns across India. Additionally, numerous memorials, museums, and libraries dedicated to Dr. Ambedkar have been established.
• Influence in Politics : Dr. Ambedkar’s ideas and principles continue to shape the policies and ideologies of various political parties. Many political parties, especially those representing marginalized communities, pay homage to Bhimrao Ramji Ambedkar’s legacy by incorporating his teachings into their political agendas.
• Reservation Policies : Dr. Bhimrao Ambedkar’s advocacy for social justice and affirmative action is reflected in India’s reservation policies.
• Literature and Arts: Dr. Ambedkar’s life and work have inspired a rich body of literature, art, music, and cinema. Numerous books, biographies, poems, and plays have been written about him.
• Grassroots Movements : Dalits and other marginalized communities in India continue to draw inspiration from his life and teachings in their struggle for equality and dignity. The Ambedkarite Movement is a prominent example.
• Education and Awareness : Efforts to promote education and awareness about Dr. Ambedkar’s life and ideas are ongoing. Schools, colleges, and community organizations organize seminars, workshops, and study circles to disseminate his teachings and promote social reform.
• Educational Institutions : Dr. B.R. Ambedkar University and College have been established across the country in Babasaheb’s name.

Babasaheb Dr. B.R. Ambedkar was a multifaceted Indian icon whose life and work continue to shape the nation’s social, political, and economic landscape. His journey from the marginalized corners of society to one of the tallest leaders of independent India continues to inspire generations.

FAQs on Dr. Ambedkar

What was the philosophy of b.r. ambedkar.

Babasaheb Ambedkar’s philosophy encompassed a wide range of issues including social justice, political reform, and economic equality, grounded in a deep commitment to democracy, equality, and human rights.

Which Organization was started by Ambedkar?

Babasaheb Bhimrao founded several organizations to promote the welfare and rights of the marginalized sections of society. Some prominent of them are – Bahishkrit Hitakarini Sabha, Independent Labour Party (ILP), Scheduled Castes Federation (SCF), Republican Party of India (RPI), etc.

Why is Ambedkar so famous?

Dr Bhimrao Ramji Ambedkar’s fame and enduring legacy stem from his multifaceted contributions to India. However, he is mainly famous for drafting the constitution of India and fighting for Dalits rights.

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• Dr. Bhimrao Ramji Ambedkar Biography

Dr. Bhimrao Ramji Ambedkar Information

Bhimrao Ramji Ambedkar, also known as Baba Saheb Ambedkar, was born on April 14, 1891, at Mhow in Madhya Pradesh, India. He was a good student earning doctorates from both London University and Columbia University of London. He gained a reputation as a scholar for his research in law, economics, and political science. in his early carrier, he was an editor, economist, professor, and activist who was against the discrimination Dalits faced because of caste. Dr. B.R.Ambedkar's later career included participating in political activities.

Ambedkar History

Dr. B.R.Ambedkar was born in Mhow of Madhya Pradesh. His father was Ramji Makoji Sakpal, who was an army officer in the British India army. Dr. B.R.Ambedkar was the fourteenth son of his father. Bhimabai Sakpal was his mother. His family was of Marathi background from the town of Ambawade. Dr. B. R.Ambedtkar was born as a Dalit and he was treated as an untouchable. He was subjected to regular social and economic discrimination. Although Ambedkar attended school, he and other Dalit students were treated as untouchables. They were separated from another group of students from other caste and were not given attention by the teachers. They were even not allowed to sit with other students for their own drinking water.

He used to drink water with the help of the peon as he and other Dalit students were not allowed to touch anything. His father retired in 1894 and his mother passed away 2 years after they moved to Satara. Of all his brothers and sisters, Ambedkar was the only one who passed his examination and went to high school. Later in high school, his school, a Brahmin teacher, changed his surname from Ambadawekar, which was given by his father to Ambedkar in records. This shows the level of discrimination that was done on Dalits. Dr. Bhim Rao Ambedkar EducationIn 1897, Ambedkar became the only untouchable to get enrolled at the Elphinstone High School. In 1906, Ambedkar, who was 15 years old, married a 9 years old named Ramabai.

The marriage was done by the couple's parents as per the rituals. In 1912, he obtained his degree in political science and economics from Bombay University and was employed by the Baroda state government. In 1913, Ambedkar moved to the United States as he was awarded a scholarship for three years by Sayajirao Gaekwad three. The scholarship was designed to provide opportunities for post-graduate education at Columbia University in New York City. In 1915, he majored in Economics, Sociology, History, Philosophy, and Anthropology. In 1917, he completed his master's degree and wrote a thesis on "The problem of the rupee- its origin and solution," and in 1923, he completed a D.Sc in Economics, which was awarded by the University of London.

The birthday of Dr. B. R. Ambedkar, or Bhimrao Ramji Ambedkar, is on April 14 as he was born on that day in Mhow, India, in the year 1891 and died on December 6, 1956, in New Delhi. His mother's name was Bhimabai and father's name was Ramji Sakpal. He was born in an army cantonment in Madhya Pradesh as his father was an army subedar. Once his father retired, they moved to Satara and that's where his mother passed away. His father remarried four years after the death of his mother and the family relocated to Bombay. When Dr. Bhimrao Ambedkar was 15 years old, he was married to Ramabai, who was a 9-year-old girl, in 1906. In 1912, the father of Ambedkar died in Bombay.

Ambedkar had a difficult time in his childhood because he always faced caste discrimination. He belonged to a Dalit family and Dalits were considered "untouchables," a low caste. When Ambedkar was in an army school, he faced discrimination there as well. Due to this, teachers usually made a separate arrangement for low caste students so that they are not mixed with high caste students like Brahmins. Sometimes, Ambedkar and other low caste students were even asked to sit outside the classroom by the teachers as they feared it might cause problems if low caste students were mixed with high-class students.

The problem of caste discrimination didn't end for Ambedkar even when he was enrolled in a local school in Satara. This discrimination seemed to be following him. When he came back from America, the King of Baroda appointed him as his defense secretary. Even being in such a high position, he was called 'untouchable' by his upper-class officials.

Ambedkar’s Involvement during Independence

Ambedkar was involved in campaigning and negotiation of India's Independence. After Independence, he became the chairman of the drafting committee of the Indian constitution. After India's Independence, he was the first minister of law and justice and is considered to be the architect of the constitution of India. In 1956 he converted to Buddhism, resulting in the mass conversion of Dalits. In 1948, Ambedkar suffered from diabetes. After fighting diabetes for almost seven years, Ambedkar passed away in his sleep on December 6 1956 at his home.

Education Of Dr B. R. Ambedkar 

In 1908, Ambedkar passed his tenth class from the Elphinstone High School. He graduated from Bombay University in 1912 and his subjects included political studies and economics. Ambedkar was an intelligent student and cleared all his exams without much problem. Gaekwad ruler of, Sahyaji Rao III was so impressed with him that he gave a scholarship of 25 rupees per month to Ambedkar. Ambedkar used all that money to continue his studies outside India. He applied for Columbia University in New York to complete his master's degree in Economics.

He was selected in that university and completed his master's degree in 1915 and this is the time when he gave his thesis called 'Ancient Indian Commerce. In 1916, he started working on his new thesis, 'The problem of the rupee: Its origin and its solution' and this was the time when he applied for the London School of Economics and got selected. In this thesis, he was also helped by Governor Lord Sydenham. In Sydenham College of Commerce and Economics, he became a political science professor, but he decided to continue his further studies and went to England. He completed his Ph.D. degree in 1927 in Economics and was awarded a Doctorate by the University of Columbia in the same year.

Achievements of Dr B. R. Ambedkar

Ambedkar played a key role in the formation of the Reserve Bank of India (RBI) in 1935. Back in 1955, he was the first person to propose the partition of Madhya Pradesh and Bihar for better government. He also wanted to make Sanskrit the Indian union's official language and he took part in the 'Lok Sabha' election twice but failed to win on both occasions. 'Waiting for a Visa,' his autobiography, is used as a textbook at Columbia University. He was opposed to the principle of employment and constituency reservation and didn't want the system to exist at all. He was the first Indian to earn a Ph.D. degree outside of India. Ambedkar was the one who pushed for a reduction in India's working hours from 14 to eight hours a day. He was a vocal opponent of the Indian constitution's 'Article 370,' which granted the state of Jammu and Kashmir special status. 

In 1916, Dr. B.R.Ambedkar worked as the defense secretary for the princely state of Baroda. As he was a Dalit, wor was not easy. He was ridiculed by the people and often ignored. After continuous caste discrimination, he quit his job as the defense secretary and took up jobs as a private tutor and accountant. He later established a consulting firm, but it failed to flourish. The reason has been that he was a Dalit. He finally got a job as a teacher at the Sydenham College of Commerce and Economics in Mumbai. As Ambedkar was a victim of caste discrimination, he thrived on uplifting the pitiable state of the untouchables in society. He founded a weekly journal called "Mooknayak," which enabled him to criticize the beliefs of the Hindus. He was passionate about eradicating the practice of caste discrimination in India which led him to establish "Bahishkrit Hitakarni Sabha."

The main goal of the organization was to provide education to the backward classes. In 1927, he continuously worked against untouchability. He followed the footsteps of Gandhi and led a Satyagraha movement. The untouchables were denied access to the main source of drinking water and entry in Temples. He fought for the rights of the untouchables. In 1932, the "Poona Pact" was formed that allowed reservation for the depressed class in the regional legislative assembly and central council states. In 1935, he founded the "Independent labor party," which secured fourteen seats in the Bombay election.

In 1935, he published books such as 'The Annihilation of Caste,' which questioned orthodox Hindu beliefs, and the very next year, he published another book by the name 'Who Were the Shudras?' in which he explained how the untouchables were formed. After India's Independence, he served on the board of the defense advisory committee and as the minister for labor for the 'viceroy's executive council.'His dedication towards the work earned him the chair of India's first law minister. He was the first chairman of the drafting committee of the Constitution of India.

He also established the finance committee of India. It was through his policies the nation progressed both economically and socially. In 1951, 'The Hindu Code Bill' was proposed to him, which he later rejected and resigned from the Cabinet. He contested for the seat of Likh Sabha but was defeated. He was later appointed to the Rajya Sabha and remained a member of the Rajya Sabha until his death in 1955.

Thoughts and Opinions

B.R. Ambedkar was a leading social reformer and an activist who dedicated his entire life to the betterment of the Dalits and other socially backward classes of India. Ambedkar continuously fought for the eradication of caste discrimination that had spread like a disease in Indian society. As he was born in a socially backward family, Ambedkar was a Dalit who was a victim of caste discrimination and inequality. However, against all odds, Ambedkar became the first Dalit to complete higher education. He then went on and completed college and got a doctorate in economics from London University. He entered politics entirely, aiming to fight for the rights of the backward classes and against the inequality practiced in society. After India became independent, he went on to become the first law minister of free India and the chief architect of the 'Constitution of India.'Later in 1956, he converted to Buddhism, as he considered it to be 'the most scientific religion.'

Within 2 months of the conversion anniversary, Ambedkar died of diabetes in 1956.ConclusionBhimrao Ramji Ambedkar, popularly known as Baba Saheb, was a jurist, politician, economist, writer, editor. He was a Dalit who was a usual subject to caste discrimination. He was not allowed to eat with other caste children or even drink water at school. His story is the best example of determination and showcases how education can change the fortune of anyone. A child who was subject to caste discrimination went on to become a man who was the architect of Independent India's constitution. A story is written in heaven's which is the best example of not giving up on yourself even if the odds are against you.

FAQs on Dr. Bhimrao Ramji Ambedkar Biography

1. Why did Ambedkar Change his Name?

Dr. B.R.Ambedkar's original name was Sakpal, but his father changed his name to Ambadawekar, meaning he is from the village 'Ambadawe' in Ratnagiri district. His Brahmin teacher Krishnaji Keshav Ambedkar changed his surname from 'Ambadawekar' to 'Ambedkar' in the school records.

2. How Many Hours did Ambedkar Study?

Dr. B.R.Ambedkar was a social transformer and a great leader of our nation, but at the heart of his personality was his dedication. He used to spend eighteen hours studying at a stretch. He believed that education is the key to a person's growth.

3. Why did Dr. B.R Ambedkar Decide to Change his Religion?

Ambedkar decided to change his religion to escape the caste system, which was constantly propagated in Hinduism. He believed in religion with no divisions and he did not find his ideologies coexisting with what Hinduism was about. So in 1956, he decided to convert to Buddhism, which he considered the most scientific religion.

4. What was the thinking of Dr. Bhimrao Ramji Ambedkar?

Dr. Bhimrao Ramji Ambedkar or Dr. B. R. Ambedkar, was a broad-minded person as he had a very broad type of thinking. Ambedkar was selfless and always thought about others and was always against the caste system as he belonged to the family of Dalits who was considered as 'untouchables.' He always believed in one's freedom and not the society of caste.

5. Was Dr. Bhimrao Ramji Ambedkar a freedom fighter?

He was a freedom fighter, one of his kind, as he didn't only want India's freedom from British rule, but he also wanted India to be free on an individual basis. He fought hard against the caste system and dedicated his whole life to Dalits, who were discriminated against very badly at that time. He wanted that all the people of India, irrespective of their caste, creed and color, get equal rights before the law.

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• Indian History /

Biography of Dr B. R. Ambedkar: Life, Legacy & Facts

• Updated on  
• Apr 8, 2024

Bhimrao Ramji Ambedkar also popularly known as Dr. Babasaheb Ambedkar was an Indian Jurist, Economist, Social Reformer and political leader. He played a significant role in India’s struggle for independence and the drafting of its constitution . Dr Ambedkar fought for the rights of Dalits and is known as the beacon of social reforms and constitutional justice. In this blog, we will talk about the biography of B R Ambedkar.

Early Life and Education of Ambedkar

The biography of B R Ambedkar can be as long as his life. Born on April 14, 1891, at Mhow (now known as Dr. Ambedkar Nagar), Madhya Pradesh, India, he came from a very humble family background. He was the 14th and last child. His father, Ramji Maloji Sakpal worked as a Subedar in the Indian Army and his mother was Bhimabai Sakpal who was a homemaker. 

Ambedkar’s father retired from the service when he was 2 years old and his mother died when he was 6 years old. Babasaheb had to get his early education in Bombay, where he was subjected to discrimination and faced the shock of being an Untouchable and belonging to a Dalit caste.

Despite these challenges, Ambedkar showed a keen interest in education. After his matriculation, he was married in an open shed of a market and faced the curse of Untouchability everywhere. He then went on to complete his graduation at Elphinstone College, Bombay after securing a scholarship from his highness Sayajirao Gaikwad of Baroda and had a deal to return to work under him.

Also Read – Ambedkar Quotes on Education

After his graduation, as per the deal he went on to join Baroda Sansthan, however, he lost his father in the year 1913, but simultaneously was selected as a scholar to go to USA for higher studies.

He pursued M.A. and Ph.D. degrees from Columbia University in 1915 and 1916. He then left for London to pursue his higher studies. He was admitted to GRay’s Inn and got his degree in Bar-at-Law and also got a D.Sc. degree from the London School of Economics and Political Science. For a while, he even studied at Bonn University in Germany.

Also Read – National Constitution Day: Date, History, and Significance

Social Reform and Activism of B R Ambedkar

Dr. Ambedkar came back to Bombay and joined Sydenham College as a professor of Political Economy. In the year 1921, he wrote his thesis “ Provincial Decentralization of Imperial Finance in British India”.  In Germany, he presented another thesis named “Problem of Rupee its Origin and Solution”.

After returning from England, he started his own association for the welfare of the depressed class in the year 1924. Dr Ambedkar was the Chairman of this association with Sir Chimanlal Setalvad as the President. The main objective of the association was to spread education, represent the grievances of the depressed class and improve their economic situations.

He started a newspaper with the name Bahiskrit Bharat on April 3, 1927. The newspaper represented the causes of the depressed class with the prevailing social reforms. By the year 1935, he became the Principal of the Government Law College and resigned in 1938. In between he represented Dalit interests in various conferences and committees which include the Poona Pact of 1932 . Later he, launched several newspapers, such as Mook Nayak (1920) and Janta (1928) to voice his concerns for the Dalit community. 

In the year 1938, Ambedkar attended a provincial conference of the depressed class and gave shock to renounce Hinduism by saying “I was born in Hinduism but I will not die as a Hindu”. His followers also supported the decision. 

On 15th August 1936, he announced the formation of a new Independent Labour Party. The party was formed out of the Labour population and represented the interest of the depressed class. He vehemently opposed the oppressive caste system, which relegated Dalits formerly known as Untouchables. 

Also Read – Constitutional Development of India (1946 – 1950)

Political Career and Contribution to the Indian Constitution

In the year 1942, he represented the Executive Council of the Governor General of India as a Labour Member and was elected to the Constituent Assembly from Bengal in the year 1946. In the meantime, he published his book named “Who Were Shudra?”

After India’s Independence in 1947, Ambedkar was appointed as India’s first Law Minister in Prime Minister Jawaharlal Nehru’s cabinet. Ambedkar’s role in drafting India’s Constitution is nothing short of monumental. He was the Chairman of the Drafting Committee and meticulously crafted the framework of the Indian Constitution . He also ensured to safeguarding of the rights of Marginalized communities and laid the foundation for equality. His contribution earned him the title of “The Father of Indian Constitution”.

Conversion to Buddhism 

In a bold and transformative move to be in a more egalitarian society, Babasaheb and his followers converted to Buddhism on 14th Oct 1956, in a historical ceremony which was held at Nagpur. He died on 6th December 1956. It also inspired a mass conversion movement with millions of Dalits embracing Buddhism in the years to come.

Also Read – Jawaharlal Nehru: Secular Architect of Modern India

Interesting Facts about DR. B.R. Ambedkar

Some interesting facts about Dr. B.R. Ambedkar are – 

• First Indian to receive a Doctorate in Economics from Columbia University.
• The Chairman of the Drafting Committee of the Indian Constitution.
• First Minister of Law and Justice in Independent India.
• Was Conferred the title of “Boddhisattva” by Buddhist Monks in 1954
• Recipient of the Bharat Ratna, India’s highest Civilian Award in 1990.
• The concept of the Reserve Bank of India was given by Babasaheb to the Hilton Young Committee.
• He had 32 degrees and was proficient in 9 languages.
• Dr. B.R. Ambedkar’s death is commemorated as Mahaparinirvan Diwas.
• On his recommendation, the Ashok Chakra was inscribed in the Indian National Flag .
• He wrote many books like – The Annihilation of Caste, Thoughts on Pakistan, What Congress and Gandhi have done to the Untouchables, etc. His last book was The Buddha and his Dhamma and died in his sleep after finishing it.

According to some reports, Baba Ramji Ambedkar’s first name was “Ramji Sakpal”. He belonged to a Mahar family originally from the Konkan region. His father had registered his first name in the school as “Ambadawekkar”. Later on, Ambedkar changed his last name to “Ambadwakar” with the help of his teacher, Rishnu Keshav Ambedkar.

Ambedkar is also known as the founder of the Indian Constitution. The Constituent Assembly established a Drafting Committee on 29 August 1947. Ambedkar was the chairman of this committee.

Bhiramrao Ramji (Babasaheb) Ambedkar was India’s first minister for law and justice and also served as chairman of the draft committee of the constitutional assembly. He was also an economist, political leader and reformer.

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B. R. Ambedkar Biography

Birthday: April 14 , 1891 ( Aries )

Born In: Madhya Pradesh, India

B.R. Ambedkar was a leading activist and social reformer who dedicated his life, working for the upliftment of the Dalits (the untouchables) and the socially backward class of India. A messiah for the downtrodden, Ambedkar continuously fought for the eradication of caste discrimination that had fragmented the Indian society. Born in a socially backward family, Ambedkar was the victim of caste discrimination, inequality, and prejudice. However, fighting against all odds, he received higher education, becoming the first ever untouchable to do so. After completing his studies, he launched himself politically, fighting for the rights of the depressed class and against the inequality practiced in the society. He was a crusader of social equality and justice. Academically trained as a jurist, he went on to become the first law minister of free India and the framer or chief architect of the ‘Constitution of India.’ In his later years, he acted as a revivalist of Buddhism in India. He converted to Buddhism, freeing himself of the perils of caste differences and unfairness practiced by the Hindus.

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Also Known As: Bhimrao Ramji Ambedkar

Died At Age: 65

Spouse/Ex-: Ramabai Ambedkar (m. 1906–1935), Savita Ambedkar (m. 1948–1956)

father: Ramji Maloji Sakpa

mother: Bhimabai Sakpal

children: Bhaiyasaheb Ambedkar

Born Country: India

Political Leaders Indian Men

Died on: December 6 , 1956

place of death: Delhi, India

Diseases & Disabilities: Diabetes

Notable Alumni: London School Of Economics, Gray's Inn

Founder/Co-Founder: Buddhist Society of India, Independent Labour Party, Scheduled Castes Federation, Samata Sainik Dal

education: Columbia University, University Of Mumbai, London School Of Economics, Gray's Inn

awards: 1990 - Bharat Ratna

You wanted to know

What were some key contributions of b. r. ambedkar to indian society, how did b. r. ambedkar's ideas influence the dalit empowerment movement in india, what is the significance of b. r. ambedkar's role in drafting the indian constitution, how did b. r. ambedkar challenge traditional hindu caste hierarchies, what was b. r. ambedkar's vision for the upliftment of the socially disadvantaged in india.

B. R. Ambedkar envisioned a society based on social justice, equality, and individual dignity. He advocated for access to education, economic opportunities, and political representation for the socially disadvantaged to empower them and bring about social transformation.

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Sonali Campion

April 26th, 2016, educate, agitate, organise – a short biography of dr b r ambedkar.

48 comments | 137 shares

Estimated reading time: 6 minutes

Sonali Campion looks back on the life of B R Ambedkar, the leading jurist and social reformer. She considers how his education in India and abroad, as well as his lifelong campaign to advance the rights of minorities, meant he was uniquely qualified to lead the process of crafting of the Indian Constitution after independence.

Bhimrao Ramji Ambedkar is perhaps best known as the principle architect of the Indian Constitution and a staunch champion of Dalit rights (or “Untouchables” as they were referred to in colonial India). He played a key role in the discussions leading up to independence, for example as one of the two Untouchable delegates chosen by the British to attend the Round Table conferences on India’s constitutional status in the early 1930s. He also served as the first Minister of Law and Justice in post-colonial India between 1947 and 1951.

B R Ambedkar was born on 14 April 1891 into an Untouchable caste, known as Mahar – a group which was viewed by the British as “inferior village servants”. He experienced discrimination from an early age, which he described vividly in his later writing,  Waiting for a Visa , c1936:

While in the school I knew that children of the touchable classes, when they felt thirsty, could go out to the water tap, open it, and quench their thirst…But my position was separate. I could not touch the tap; and unless it was opened for it by a touchable person, it was not possible for me to quench my thirst.

Despite his lowly caste, Ambedkar’s father had become an officer in the Indian Army and was able to insist that his sons should be educated so Ambedkar was allowed to attend school. At that time teachers were often reluctant to engage with Dalit children, often refusing to mark their exams. Ambedkar was the first in his community to graduate High School and went on to study for a BA in Economics and Politics at Bombay University, where he met Sayaji Rao III, the Maharajah of the princely state of Baroda. The Maharajah was an active advocate of social reforms, including the removal of untouchability. He sponsored Ambedkar’s further education abroad, first at Columbia University in New York where he completed a Masters and a PhD, and later at LSE. During this period Ambedkar studied economics, history and political science, and wrote on a wide range of topics, including the history of caste in India. There is also evidence in his letters at this time of his belief in education as a path to progress, with a particular emphasis on female education.

In 1917 Ambedkar’s studies were disrupted by the war and the termination of his scholarship. He was obliged to return to India, where he was forcibly reminded of his Untouchable status, something which he had been able to escape while studying in the West. Even when he was appointed as a Professor at the Sydenham College of Commerce and Economics in Bombay, other faculty would object to him using the communal water jug. It was at this time that he began to campaign in earnest for Dalit rights. In 1919 he gave evidence to the British in favour of separate electorates and reserved seats for Untouchables and religious minorities, ahead of the Government of India Act 1919 which laid the first (very limited) foundations for Indian self-government. In 1920 he started a weekly Marathi paper, which strongly criticised the caste hierarchy and called for a Dalit awakening and mobilisation against inequality. He also spoke at two Conferences of the Depressed Classes convened by the Maharajah of Kolhapur, both of which culminated in powerfully symbolic inter-caste dining. It was with the financial support of the Maharajah of Kolhapur that he was then able to return to London and complete his studies at LSE , and his legal training at Gray’s Inn.

On his return to Bombay in 1924, Ambedkar intensified his campaign for social reform by establishing the  Bahishkrit Hitakarini Sabha (Group for the Wellbeing of the Excluded) to promote socio-political awareness among the Dalits and raise public awareness of their grievances. Over the next twenty years, he played a key role in organising the Untouchables. He created Dalit newspapers, social and cultural institutions, attended more conferences of the Depressed Classes, initiated protests against discrimination in temple entry and access to water, and passionately promoted Dalit access to education. At the same time, he took opportunities offered by the British government to petition for political rights, even on occasions when the Indian National Congress chose to boycott the constitutional reform discussions, for example during the Simon Commission. He also founded two political parties to contest elections that were granted by the British in 1937 and 1946, although these had little success against the well-resourced Congress Party.

Although he was critical of British colonial government, Ambedkar was often at odds with Congress and the nationalist movement, predominantly because they clashed over how to address the issue of Untouchability. In 1932 British Prime Minister Ramsay Macdonald granted the Communal Award to provide for separate electorates for minorities, including Untouchables. But Gandhi was adamant that he could not accept such a split in the Hindu vote and began a fast until death, forcing Ambedkar to backtrack and agree to joint electorates. Throughout the 1930s the relationship between the two became increasingly fractious: Ambedkar saw Gandhi’s attempt to persuade Hindus to reform, rather than reject, the caste system as ineffectual and a barrier to Dalit political rights. In the late 1930s Gandhi and Ambedkar exchanged terse correspondence highlighting their differences (see, for example, Appendix I and II of The Annihilation of Caste ), and in the 1940s Ambedkar penned two texts criticising Congress and Gandhi and charging them with gross hypocrisy.

Despite Ambedkar’s differences with Congress, when India became independent in August 1947, Prime Minister Nehru invited him to be the first Minister of Law and Justice. Shortly after, the Constituent Assembly appointed Ambedkar as Chair of the Drafting Committee for the new Constitution. Although specialised sub-committees drafted the primary texts, Ambedkar’s position meant he played a vital role in editing and clarifying the content (particularly as the other members of Drafting Committee were absent for most of the process). Christophe Jaffrelot, in his book Dr Ambedkar and the Untouchables , highlights Ambedkar’s commitment and close attention to detail: not only would he edit the articles, he would also attend the Constituent Assembly debates to defend certain formulations and to guide the discussion (pp.107-8). Ambedkar’s influence can be seen in many aspects of the resulting Indian Constitution such as the strong emphasis on liberal democracy, the federal structure, and the provisions and safeguards for minorities alongside the emphatic abolition of Untouchability.

The Constitution was promulgated on 26 January 1950. Ambedkar appreciated that it had its limitations and declared that political democracy could have no meaning without social democracy. Indeed, it was the refusal of Congress to agree to a uniform civil code that would have been socially progressive, for example in advancing gender equality, but would have restricted the ability of Hindus and Muslims to practice personal religious laws, that led Ambedkar to resign from his position as Minister of Law and Justice in 1951.

However, he remained confident that the new Constitution represented a solid foundation for India to build from as a new independent nation. cf D Keer Dr Ambedkar: Life and Mission p410:

I feel that the Constitution is workable; it is flexible and it is strong enough to hold the country together both in peace time and in war time. Indeed, if I may say so, if things go wrong under the new Constitution the reason will not be that we had a bad Constitution. What we will have to say is that Man was vile.

Dr Ambedkar died in Delhi in 1956.

This article originally appeared on the South Asia @ LSE blog

To find out about LSE’s South Asia collections head to the LSE Library’s  Traces of South Asia  webpage.

Please read our comments policy before commenting

About the author

Sonali Campion is formerly editor of the South Asia at LSE blog.

48 Comments

It is great that, Ambedkar’s scholarship is increasing in Western University. This article is portraying Ambedkar Educational biography also his struggle. I have looked Ambedkar not as a social reformer which Dhanajay Keer has regarded him, which has created great misconception in academia. One need to re-articulate, Ambedkar biography and struggle. Ambedkar cannot be fit with the category of social reformer. If one seriously engage and study Ambedkar entire writing and activism. He is a Revolutionary, radical democrat with par excellence.

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We’are proud of you sir. You did an amazing job for the people of India. Salute to you.

We’ are proud of you sir. You did an amazing job for the people of India. Salute to you.

It is incredible that, Ambedkar’s grant is expanding in Western University. This article is depicting Ambedkar Educational life story additionally his battle. I have looked Ambedkar not as a social reformer which Dhanajay Keer has respected him, which has made extraordinary misguided judgment in the scholarly world. One have to re-articulate, Ambedkar life story and battle. Ambedkar can’t be fit with the class of social reformer. On the off chance that one truly draw in and study Ambedkar whole composition and activism. He is a Revolutionary, radical democrat with second to none.

It is great that, Ambedkar’s scholarship is increasing in Western University. This article is portraying Ambedkar Educational biography also his struggle.

Thanks for sharing DR. Bhim Rao ambedkar biography, he was really a great man. We miss him.

He was the Legend of the poor and Untouchability people…….. Jai Bhim to all ………………

Thanks, for sharing this valuable article with us. I am so glad to read more about sir B.R ambedkar. According to me everyone might be interested to read this post. B.R ambedkar sir we miss you a lot.

Thanks for Sharing such a available information about a legend that always gonna be in our hearts.

Starsunleash

I am proud of dr. B Ambedkar ❤

The biography of Dr Bhim Rao Ambedkar really inspire us..he had done such a great work for nation..thanks for writing this..

The biography of this great man is really inspirational….he has lots of contribution in building our nation

Really helpful i came to know a lot more about Dr. B.R Ambedkar.

Amazing information

A lot of thanks for sharing this article. Great people make the great history.

Amazing post thanks

Nice article …it was veryhelpfull..thanx

Very nice and amazing knowledge thanku for sharing your knowledge

Very informative and useful content thanku for sharing your knowledge

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Good article

Great article of great person. Good Job

Hey… Useful knowledge.

thanks for the great information

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Sir you have given very good information which has helped me Comment meaning in hindi

That’s a great article! This neatly organized content is good to see and I’m very impressed.

“Life should be great rather than long”.

Great article of great person

These Quotes by Dr. B R Ambedkar had changed my life in a postive diection. Here are the quotes : –

I measure the progress of a community by the degree of progress which women have achieved.”

“Freedom of mind is the real freedom.

One whose mind is not free though alive, is no better than dead.

All these quotes have change my perception and Intution. I hope these quotes will help others too.

Dr. B.R. Ambedkar was a titan of Indian history, a brilliant jurist, a tireless social reformer, and a champion of the downtrodden. He fought tirelessly against caste discrimination and inequality, and his work helped to shape the modern Indian nation. He is rightly revered as one of the greatest minds of his generation, and his legacy continues to inspire people around the world.

Dr. B.R. Ambedkar was a titan of Indian history i love it

are you sure of your use of phrase “despite his LOWLY caste”. because 1. you were unable to explain what that even means, and 2.the word lowly isn’t okay to describe that. you could have said despite coming from a community that was considered ‘low’ caste or despite facing discrimination based on his community or caste.

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Dr. B. R. Ambedkar

Born: 14 April, 1891 

Place of Birth: Mhow in Central Provinces (currently Madhya Pradesh)

Parents: Ramji Maloji Sakpal (father) and Bhimabai Murbadkar Sakpal (mother)

Spouse: Ramabai Ambedkar (1906-1935); Dr. Sharada Kabir rechristened Savita Ambedkar (1948-1956)

Education: Elphinstone High School, University of Bombay, Columbia University, London School of Economics

Associations: Samata Sainik Dal, Independent Labour Party, Scheduled Castes Federation

Political Ideology: Right winged; Equalism

Religious Beliefs: Hinduism by birth; Buddhism 1956 onwards

Publications: Essays on Untouchables and Untouchability, The Annihilation of Caste, Waiting for a Visa

Passed Away: 6, December, 1956

Dr. Bhimrao Ramji Ambedkar, popularly known as Babasaheb Ambedkar, was a jurist, social reformer and politician. He is also known as the Father of Indian Constitution. A well-known politician and an eminent jurist, his efforts to eradicate social evils like untouchablity and caste restrictions were remarkable. Throughout his life, he fought for the rights of the dalits and other socially backward classes. Ambedkar was appointed as India’s first Law Minister in the Cabinet of Jawaharlal Nehru. He was posthumously awarded the Bharat Ratna, India’s highest civilian honor, in 1990. 

Childhood & Early Life

Bhimrao Ambedkar was born to Bhimabai and Ramji on 14 April 1891 in Mhow Army Cantonment, Central Provinces (Madhya Pradesh). Ambedkar’s father was a Subedar in the Indian Army and after his retirement in 1894, the family moved to Satara, also in Central Provinces. Shortly after this, Bhimrao’s mother passed away. Four years later, his father remarried and the family shifted to Bombay. In 1906, 15 year old Bhimrao married Ramabai, a 9 year old girl. His father Ramji Sakpal died in Bombay, in 1912.

Throughout his childhood, Ambedkar faced the stigmas of caste discrimination. Hailing from the Hindu Mahar caste, his family was viewed as “untouchable” by the upper classes. The discrimination and humiliation haunted Ambedkar at the Army school. Fearing social outcry, the teachers would segregate the students of lower class from that of Brahmins and other upper classes. The untouchable students were often asked by the teacher to sit outside the class. After shifting to Satara, he was enrolled at a local school but the change of school did not change the fate of young Bhimrao. Discrimination followed wherever he went. After coming back from the US, Ambedkar was appointed as the Defence secretary to the King of Baroda but there also he had to face the humiliation for being an ‘Untouchable’. 

Image Credit:  http://trololoblogg.blogspot.in/2009/03/drbabasaheb-ambedkar-hd-wallpaper.html

He cleared his matriculation in 1908 from Elphinstone High School. In 1908, Ambedkar got the opportunity to study at the Elphinstone College and obtained his graduate degree in Economics and Political Science in the year 1912 from Bombay University. Besides clearing all the exams successfully Ambedkar also obtained a scholarship of twenty five rupees a month from the Gaekwad ruler of Baroda, Sahyaji Rao III. Ambedkar decided to use the money for higher studies in the USA. He enrolled in the Columbia University in New York City to study Economics. He completed his Master’s degree in June 1915 after successfully completing his thesis titled ‘Ancient Indian Commerce’. 

In 1916, he enrolled in the London School of Economics and started working on his doctoral thesis titled “The problem of the rupee: Its origin and its solution”. With the help of the former Bombay Governor Lord Sydenham, Ambedkar became a professor of political economy at the Sydenham College of Commerce and Economics in Bombay. In order to continue his further studies, he went to England in 1920 at his own expense. There he was received the D.Sc by the London University. Ambedkar also spent a few months at the University of Bonn, Germany, to study economics. He received his PhD degree in Economics in 1927. On 8 June, 1927, he was awarded a Doctorate by the University of Columbia.

Movement Against Caste Discrimination

After returning to India, Bhimrao Ambedkar decided to fight against the caste discrimination that plagued him throughout his life. In his testimony before the Southborough Committee in preparation of the Government of India Act in 1919, Ambedkar opined that there should be separate electoral system for the Untouchables and other marginalised communities. He contemplated he idea of reservations for Dalits and other religious outcasts. 

Ambedkar began to find ways to reach to the people and make them understand the drawbacks of the prevailing social evils. He launched a newspaper called “Mooknayaka” (leader of the silent) in 1920 with the assistance of Shahaji II, the Maharaja of Kolkapur. It is said that after hearing his speech at a rally, Shahu IV, an influential ruler of Kolhapur, dined with the leader. The incident also created a huge uproar in the socio-political arena of the country. 

Ambedkar started his legal career after passing the Bar course in Gray’s Inn. He applied his litigious skills in advocating cases of caste discrimination. His resounding victory in defending several non-Brahmin leaders accusing the Brahmins of ruining India, established the bases of his future battles.

By 1927, Ambedkar launched full-fledged movements for Dalit rights. He demanded public drinking water sources open to all and right for all castes to enter temples. He openly condemned Hindu Scriptures advocating discrimination and arranged symbolic demonstrations to enter the Kalaram Temple in Nashik.

In 1932, the Poona Pact was signed between Dr. Ambedkar and Pandit Madan Mohan Malviya, representative of the Hindu Brahmins relinquishing reservation of seats for the untouchable classes in the Provisional legislatures, within the general electorate. These classes were later designated as Scheduled Classes and Scheduled Tribes.

Political Career

In 1936, Ambedkar founded the Independent Labor Party. In the 1937 elections to the Central Legislative Assembly, his party won 15 seats. Ambedkar oversaw the transformation of his political party into the All India Scheduled Castes Federation, although it performed poorly in the elections held in 1946 for the Constituent Assembly of India.

Ambedkar objected to the decision of the Congress and Mahatma Gandhi to call the untouchable community as Harijans. He would say that even the members of untouchable community are same as the other members of the society. Ambedkar was appointed on the Defence Advisory Committee and the Viceroy’s Executive Council as Minister for Labor. 

His reputation as a scholar led to his appointment as free India’s first Law Minister and chairman of the committee responsible to draft a constitution for independent India.

Framer of the Constitution of India

Dr. Ambedkar was appointed as the chairman of the constitution drafting committee on August 29, 1947. Ambedkar emphasized on the construction of a virtual bridge between all classes of the society. According to him, it would be difficult to maintain the unity of the country if the difference among the classes were not met. He put particular emphasis on religious, gender and caste equality. He was successful in receiving support of the Assembly to introduce reservation for members of the scheduled castes and scheduled tribes in education, government jobs and civil services.

Br Ambedkar & Conversion to Buddhism

In 1950, Ambedkar travelled to Sri Lanka to attend a convention of Buddhist scholars and monks. After his return he decided to write a book on Buddhism and soon, converted to Buddhism. In his speeches, Ambedkar lambasted the Hindu rituals and caste divisions. Ambedkar founded the Bharatiya Bauddha Mahasabha in 1955. His book, "The Buddha and His Dhamma" was published posthumously.

On October 14, 1956 Ambedkar organized a public ceremony to convert around five lakh of his supporters to Buddhism. Ambedkar traveled to Kathmandu to attend the Fourth World Buddhist Conference. He completed his final manuscript, "The Buddha or Karl Marx" on December 2, 1956.

Since 1954-55 Ambedkar was suffering from serious health problems including diabetes and weak eyesight. On 6 December, 1956 he died at his home in Delhi. Since, Ambedkar adopted Buddhism as his religion, a Buddhist-style cremation was organized for him. The ceremony was attended by hundreds of thousands of supporters, activists and admirers.

• Ambedkar Speech
• Annihilation of Caste
• Unknown Facts
• Ambedkar Museum
• Important Events
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 1
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 2
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 3
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 4
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 5
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 6
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 7
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 8
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 9
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 10
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 11
• Dr Babasaheb Ambedkar Writings & Speeches Vol. 12
• Dr Babasaheb Ambedkar Writings & Speeches Volume 13
• Dr Babasaheb Ambedkar Writings & Speeches Volume 14-02
• Dr Babasaheb Ambedkar Writings & Speeches Volume 15
• Dr Babasaheb Ambedkar Writings & Speeches Volume 16
• Dr Babasaheb Ambedkar Writings & Speeches Volume 17-02
• Dr Babasaheb Ambedkar Writings & Speeches Volume 17-03
• Dr Babasaheb Ambedkar Writings & Speeches Volume 21
• The Annihilation of Caste
• Who were the Shudras?
• Castes in India: Their Mechanism, Genesis and Development
• Philosophy of Hinduism
• Riddles in Hinduism – Dr. Ambedkar
• Buddha And His Dhamma
• Buddha Or Karl Marx – Dr. Ambedkar
• The Problem Of The Rupee : Its Origin And Its Solution
• Waiting for a Visa – Dr. Ambedkar
• Pakistan or Partition of India – Dr. Ambedkar
• States and Minorities
• Administration and Finance Of The East India Company – Ambedkar
• Ranade Gandhi and Jinnah – Dr. Ambedkar
• Dalit History Month
• Dalit History
• Tribal History
• Dalit Movement
• Caste System
• Castes In India
• Who Are Dalits
• untouchability
• Human Rights
• Caste Violence
• Dalit Feminist
• The Dalit Voice

Dr. B.R. Ambedkar : Biography & Life History

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.

Cultivation of mind should be the ultimate aim of human existence.

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.

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.

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.

A people and their religion must be judged by social standards based on social ethics. No other standard would have any meaning if religion is held to be necessary good for the well-being of the people.

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.

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.

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 – Gandhi

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.

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.”

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.

Death Of Babasaheb 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.

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Dr Ambedkar: History, Biography, Works, and Contribution

Dr Ambedkar: History, Early Life and Marriage

India’s first Minister of Law and Justice, Dr B.R. Ambedkar is popularly known as the father of the Indian Constitution. He fought using knowledge as his power to bring society to understand that India should become a democratic country. ‘Babasaheb’ was another name that he was fondly associated with. Bhimrao Ramji Ambedkar was born in Mhow, India, on April 14, 1891. Ambedkar Jayanti is commemorated annually on April 14.

He also formed Dalit leadership and started several periodicals on their behalf. He was successful in obtaining special representation for them in the government’s legislative councils. In 1918, he was appointed Professor of Political Economy at Mumbai’s Sydenham College of Commerce and Economics. Despite his reputation with the students, several fellow lecturers objected to him sharing a water jug with them. It is widely believed that Ambedkar’s first marriage was an arranged, child marriage according to the customs of the time. He lost his first wife, Ramabai to a long-standing illness in 1935. He suffered from insomnia after finishing the manuscript of India’s constitution in the late 1940s, experienced nerve pain in his legs, and was using insulin and homoeopathic remedies. He travelled to Bombay for treatment and met Sharada Kabir, whom he wedded at his house in New Delhi on April 15, 1948. Doctors suggested that he be cared for by a partner who had medical knowledge. She took on the name Savita Ambedkar and looked after him for the remainder of his life.

Dr Ambedkar: Written Works

Annihilation of Caste is an overview of the idea that social change must take priority over political and religious reform, including examples of upper-caste Hindu oppression against India’s untouchable people. On May 15, 1936, Ambedkar launched his book Annihilation of Caste. It was harshly critical of orthodox Hindu religious leaders and caste-based discrimination in general. While writing about freedom, he claims that the division of labour is not one based on choice and that by not allowing professions to be altered, caste becomes the monster that produces unemployment. The two solutions that Ambedkar offers in his book, to abolish the caste system, are inter-caste marriages and the destruction of religious scriptures.

‘Who were the Shudras’ is a 1946 history book written by Indian social reformer and scholar B. R. Ambedkar. The book delves into the history of the Shudra Varna. He writes that there was a period where the Aryan communities of the solar race included the Shudras which is understood as the Aryan society recognizing only three Varnas- Brahmanas, Kshatriyas and Vaisyas. He believed that historically, Shudras were a part of the Kshatriya Varna itself. He attributes feuds between Shudra Kings and their subjugation of the Brahmanas as the reason the latter refused to perform the Upanayana of the Shudras. This resulted in the Shudras falling to a lower status than that of the Vaishyas, ultimately forming a fourth Varna.

“Waiting for a Visa’ is a brief autobiographical narrative by Dr. B. R. Ambed`r. He wrote it in 1935-36. However, it was first published as a booklet in 1990 by the People’s Education Society. The idea of ‘Visa’ in the title is used metaphorically by Ambedkar. When a government issues a visa, it is understood that the individual is then considered an “approved citizen” which translates to not only being bound by the laws of the land but is also promised safety and protection. Ambedkar uses this analogy to showcase the discrimination and oppression felt by the untouchable, Dalit caste not only by society, but the Indian government as well. He uses personal accounts from his life right from his childhood to highlight the injustices faced by Dalits on a regular basis.

‘The Untouchables: Who Were They and Why They Became Untouchables?’ by B.R. Ambedkar was published in 1948. This work had been republished by Navayana as ‘Beef, Brahmins, and Broken Men: An Annotated Critical Selection from The Untouchables’, with an introduction by Kancha Ilaiah Shepherd. Around this period, Ambedkar was exploring new faiths having considered Sikhism and finally arriving at Buddhism as a method to become part of a casteless community. This book was aimed at explaining why Brahmins stopped eating beef and why, if it was out of reverence for the cow or for a ritual in pursuit of a ‘learned son’. Dismissing all these explanations, Ambedkar theorised that it might have been an attempt at competing with the Buddhists as the Brahmins lost a lot of ground and popularity to the Buddhist ideologies that did not require animal sacrifices and giving up the yajna.

Career and Contributions

B.R. Ambedkar and the Poona Pact

The Poona Pact was an agreement made on September 24, 1932, at the Yerwada Central Jail in Poona by M.K. Gandhi and Dr. B.R. Ambedkar, who represented the oppressed class. He maintained that there should be a reservation of electoral seats in the British Government’s Legislature for the Dalits.

This pact was the consequence of the Communal Award of August 4, 1932, which was a proposal by the British administration to award seats in India’s several legislatures to various groups in an attempt to reconcile numerous communal problems. Dalit leaders, led by Dr. B. R. Ambedkar, backed the plan in the hope that Dalits would be able to pursue their interests.

Gandhi was opposed to this as he believed this would weaken India’s Independence movement.

Individuals in India have a wide variety of civil freedoms guaranteed and protected by the Indian constitution, including freedom of religion, the total elimination of untouchability, and the prohibition of all types of discrimination. Ambedkar campaigned for substantial economic and social rights for women and secured the Assembly’s approval for instituting a system of employment reservations in the civil services, schools, and universities for members of scheduled castes and scheduled tribes, as well as members of the Other Backward Class(OBC). Through these policies, India’s policymakers, led by Dr. B.R. Ambedkar, intended to eliminate socioeconomic inequities and a lack of chances for the country’s poor.

Ambedkar against Caste Discrimination:

Coming back to India was a turning point Ambedkar decided to fight against casteism that people faced. The zeal to have the society free of casteism in India made him a Hero.  Ambedkar proposed in the Southborough Committee preparation of the Government of India Act in 1919 that there should be a separate electoral system for the Untouchables and marginalized communities. He upheld the idea of reservations for Dalits and outcastes people.

Ambedkar embraced different tactics to reach and make people aware of the evils that were prevailing in society. He started a newspaper called “Mooknayaka” in 1920 with Shahaji II, the Maharaja of Kolhapur and Shahu IV.

Conversion to Buddhism

On October 14, 1956, Ambedkar organized a public ceremony to convert to Buddhism. Ambedkar visited Kathmandu and attended a Buddhist conference.

Also Read: Differences and Similarities Between Gandhi and Ambedkar

The Reserve bank of India (RBI) was framed in 1935. This thought was proposed by Dr. Babasaheb and introduced to the Hilton youthful commission. Deliverer of works brought 8 hours of obligation for works in India. Dr Bhimrao brought down the working time from 12 hours to 8 hours which brought light for labourers.

Ambedkar invested a lot of time and vitality in propelling the proposition for the reason of focusing on the significance to regard equity and value.

For Ambedkar, monetary misuse was a noteworthy issue to conflict with. It clarifies his long-lasting basic contribution to Marxism. In any case, he accepted there are different wellsprings of exploi­tation and underestimation, which burdened individuals with those essential products significant for the consti­tution of a pure self, an existence of a common acknowledgement and support in aggregate issues.

Shaun Paul is a student at Symbiosis School for Liberal Arts doing a 4 year honours course. His major is International Relations and minors are Political Science and Sociology. He has been writing articles and reports since the age of 12 and has always found solace in researching, on most topics under the sun, and wishes to showcase this passion in his time at the Sociology Group.

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Dr B. R. Ambedkar: A Legacy of Equality, Justice, and Social Reform – A Short Biography | Bahujan Sahitya

• December 31, 2023

Dr B. R. Ambedkar

Early Struggles and Education

Bhimrao Ramji Ambedkar, popularly known as Baba Saheb Ambedkar, was born on April 14, 1891, in Mhow, Central Provinces, British India. He was a Prominent Jurist, Social Reformer and the Chief Architect of the Indian Constitution. The struggles against social discrimination marked his life journey, his determination to education and his relentless pursuit of justice for marginalized communities. Ambedkar belonged to the untouchable Mahar caste. Like many untouchables in India, the moment Dr. Ambedkar was born in pre-independent India, he faced caste-based discrimination and segregation starting at a very early age. Despite these challenges, his determination to overcome societal barriers led him to pursue and finish his basic education. He obtained degrees from the University of Bombay, and Columbia University in the United States. After realizing the power and the London School of Economics. His academic achievements set the stage for his future role as a key figure in Indian politics.

Babasaheb Ambedkar with his family members at Rajgruha, his residence was at the Hindu colony of Dadar in Bombay. From left – Yashwant (son), Babasaheb Ambedkar, Smt. Ramabai (wife), Smt. Laxmibai (wife of his elder brother, Anandrao), Mukund (nephew) and Dr. Ambedkar’s dog, Toby . Picture taken in February 1934

Dr Babasaheb Ambedkar married Dr Sharada Kabir at his residence, Hardings Avenue, New Delhi on 15th April 1948. Before the marriage, she was the doctor attending Dr. Ambedkar during his illness in Bombay .

Advocacy for Social Reform

Returning to India, Ambedkar emerged as a passionate advocate for social reform. In 1924, he founded the Bahishkrit Hitakarini Sabha an organization dedicated to the welfare of the depressed classes. His tireless efforts were directed towards eradicating the deeply entrenched caste system and untouchability. Through various initiatives and speeches, he worked towards creating awareness about the social injustices faced by marginalized communities.

Political Contributions

Ambedkar’s influence extended into the political sphere, where he played a pivotal role in shaping the destiny of independent India. Appointed as the chairman of the Drafting Committee, he led the framing of the Indian Constitution. His profound understanding of justice, equality, and liberty was reflected in the foundational principles of the Constitution. This period marked a crucial juncture where Ambedkar’s legal, and political understanding and commitment to humanity, and social justice converged. Which began to make an indelible mark on the nation’s governance.

Notable Designations

In the post-independence era, Ambedkar assumed key positions, notably serving as the country’s first Law Minister. In this capacity, he formulated and championed laws that aimed to safeguard the rights of the marginalized. The Hindu Code Bill, one of his ambitious initiatives, sought to reform Hindu personal and scriptural laws, challenging societal evils, norms and unjust practices. Which advocated for greater gender, social and human equality.

Sworn in as India’s first Law and Justice Minister .

Conversion to Buddhism

Ambedkar’s commitment to social justice was profoundly expressed in his conversion to Buddhism in 1956. This significant act was a symbolic elimination and rejection of the oppressive caste system. The mass conversion event, known as the Dhamma Chakra Pravartan, drew the attention of hundreds of thousands of Dalits across the country. By adopting Buddhism, Ambedkar provided a new pathway of liberation and identification to the marginalized. Which aimed to emphasize the principles of equality, dignity, and freedom from caste-based discrimination.

Dr Ambedkar with Mrs Savita Ambedkar during the Deeksha ceremony at Nagpur.

Legacy and Impact

Ambedkar impact on modern India remains immeasurable. Celebrated as the Father of the Indian Constitution, his visionary leadership and commitment to justice endure through annual celebrations on Ambedkar Jayanti. His writings, such as Annihilation of Caste and The Problem of the Rupee: Its Origin and Its Solution, remain influential in shaping perspectives on social issues and economic policies.

A Thriving Legacy

Tragically, Dr. B. R. Ambedkar passed away on December 6, 1956. However, his legacy continues as a driving force behind social justice movements and efforts to create a more egalitarian and inclusive society. Ambedkar’s life serves as a testament to the transformative power of education, unwavering perseverance, and an unyielding commitment to the principles of equality and justice. His enduring legacy continues to inspire generations to strive for a more equitable, egalitarian and equal society. Ambedkar life story serves as an inspiration and a beacon of hope for millions facing discrimination and inequality. The institutions and initiatives established in his name, such as the Dr. B. R. Ambedkar Open University, contribute to the dissemination of education and empowerment among marginalized sections of society.

6 December 1956: Mourners at 26 Alipur Road, Dr Ambedkar’s Delhi residence, pay their final respects .

Legacy in writing

Dr. B. R. Ambedkar, a prolific writer and intellectual luminary, left an indelible mark with a collection of influential books delving into socio-economic and political issues. Here is a list of some notable writings and books :

• “Castes in India: Their Mechanism, Genesis, and Development” (1916): A seminal work exploring the intricate workings, origins, and evolution of the caste system in India.
• “Mook Nayak” (weekly) (1920): A periodical publication serving as a platform for Ambedkar to articulate his thoughts on social and political matters.
• “The Problem of the Rupee: Its Origin and Its Solution” (1923): A significant economic treatise critically examining the history and solutions to issues surrounding the Indian currency.
• “Bahishkrut Bharat (India Ostracized)” (1927): An exploration of the social and political status of the oppressed classes in India.
• “Janta” (weekly) (1930): Another periodical publication playing a crucial role in disseminating Ambedkar’s ideas to a wider audience.
• “The Annihilation of Caste” (1936): Perhaps one of his most famous works, this text critiques the caste system and advocates for its annihilation to achieve social equality.
• “Federation Versus Freedom” (1939): An examination of tensions between federation and freedom within the Indian context.
• “Thoughts on Pakistan” (1940): Ambedkar’s reflections on the idea of Pakistan and its implications for the Indian subcontinent.
• “Ranade, Gandhi, and Jinnah” (1943): An analysis of the contrasting ideologies and contributions of Ranade, Gandhi, and Jinnah to Indian society.
• “Mr. Gandhi and Emancipation of Untouchables” (1943): A critical examination of Mahatma Gandhi’s role in the emancipation of the untouchables.
• “What Congress and Gandhi Have Done to the Untouchables” (1945): A comprehensive evaluation of the policies and actions of the Indian National Congress and Mahatma Gandhi towards the untouchable community.
• “Pakistan or Partition Of India” (1945): A prescient analysis of the partition of India and the creation of Pakistan.
• “State and Minorities” (1947): A post-independence exploration of the challenges minority communities face in the newly formed state.
• “Who Were the Shudras” (1948): An in-depth historical investigation into the origins and status of the Shudra community in Hindu society.
• “Maharashtra as a Linguistic Province” (1948): An exploration of linguistic demarcations and their implications for the state of Maharashtra.
• “The Untouchables” (1948): A comprehensive study of the untouchables in India, examining their social, economic, and political conditions.
• “Buddha Or Karl Marx” (1956): A philosophical exploration comparing the ideologies of Buddha and Karl Marx.
• “The Buddha and His Dhamma” (1957): A posthumously published work, delving into the life and teachings of Gautama Buddha.
• “ Riddles in Hinduism ” (2008): A collection of essays challenging various aspects of Hinduism, exploring its contradictions and ambiguities.
• “Manu and the Shudras” (Date Unknown): An introspection of the Manusmriti and its impact on the Shudra community.

Dr. Ambedkar’s writings have not only served as a blueprint for academic discourses but have also significantly influenced social and political movements in post-independent India. Two of his milestone, well-researched writings, “The Problem of the Rupee” and “The Annihilation of Caste,” continue to be widely read and discussed, reflecting the enduring relevance of his ideas on the Indian economy and social paradigms. The Education Department of the Government of Maharashtra and the Ministry of Social Justice continue to publish and disseminate Ambedkar’s works to ensure his legacy endures and his ideas reach a wider audience.

Dr B. R. Ambedkar, a distinguished social reformer, jurist, and the chief architect of the Indian Constitution held profound perspectives on women’s rights and their emancipation.

Here are some key facets of Ambedkar’s ideas on women

Dr B.R. Ambedkar with the women candidates of the Scheduled Castes Federation in 1942 .

Equality for Women: Ambedkar ardently championed gender equality, asserting that women should enjoy the same rights and opportunities as men. He emphasized that gender should not dictate one’s social or economic standing, considering the struggle for women’s rights as integral to the broader fight for social and economic justice.

Education for Women: Recognizing the transformative power of education, Ambedkar extended this principle to women, stressing the need for their education to uplift and empower them. Education, in his view, was a crucial tool for dismantling societal barriers and challenging entrenched norms.

Women and Social Reform: A fervent advocate of social reform, Ambedkar sought to challenge regressive customs and practices that oppressed women. He censured discriminatory practices prevalent in Hindu society, including child marriage, dowry, and the degraded status of widows. his efforts aimed at eradicating such practices through legal and social reforms.

Role of Women in Politics: Ambedkar firmly believed in the active participation of women in political processes. He argued that political rights were vital for women’s empowerment and that their involvement in decision-making was crucial for overall societal development. He advocated for the significance of women having a voice and decision-making space in forming policies that directly affect their livelihood.

Women’s Economic Independence: Economic independence was a central theme in Ambedkar’s vision for women’s empowerment. He asserted that economic self-sufficiency would provide women with autonomy, enabling them to break free from social and economic constraints. Ambedkar advocated for opportunities for women to participate in various economic activities.

Marriage and Family Life: Critiquing prevailing norms related to marriage and family life that subjugated women, Ambedkar advocated for inter-caste marriages as a means to dismantle this subjugation of women and caste-based discrimination. He argued that a woman’s choice in marriage should be based on her consent and personal preferences rather than societal expectations.

Legal Safeguards for Women: As the principal architect of the Indian Constitution, Ambedkar played a pivotal role in incorporating provisions for women’s rights and safeguards. He was instrumental in ensuring constitutional guarantees of equality and fundamental rights for women. The Constitution of India recognizes the principle of gender equality and prohibits discrimination based on gender.

Women’s Social and Political Organizations: Supporting the formation of women’s organizations, Ambedkar encouraged women’s active involvement in social and political gatherings and movements. He recognized the collective strength of women coming together to address common issues and fight for their rights.

While Ambedkar’s thoughts on women’s issues were progressive for his time, it’s crucial to acknowledge that societal attitudes and challenges related to gender equality remained. His enduring legacy continues to inspire ongoing efforts to achieve genuine gender equality and justice in India and beyond.

Architect of the Indian Constitution

Dr. B. R. Ambedkar played a pivotal role in the drafting of the Constitution of India. As the Chairman of the Drafting Committee, he made significant contributions that shaped the foundational document of independent India. Here are some key aspects of Ambedkar’s contribution to the drafting of the Indian Constitution:

• Chairmanship of the Drafting Committee: Ambedkar was appointed as the Chairman of the Drafting Committee on August 29, 1947. The responsibility entrusted to him was enormous, considering the diverse and complex nature of India’s society and the need for a constitution that reflected the ideals of justice, liberty, and equality.
• Incorporation of Fundamental Rights: Ambedkar was a staunch advocate of individual rights and freedoms. He played a crucial role in incorporating the Fundamental Rights into the Constitution, ensuring that citizens were guaranteed certain basic rights and protections. These rights include the right to equality, freedom of speech and expression, and the right to constitutional remedies.
• Directive Principles of State Policy: Ambedkar also contributed to the inclusion of Directive Principles of State Policy in the Constitution. These principles provide guidelines for the government to establish social and economic justice and promote the welfare of the people. While not legally enforceable, they serve as a moral and political guide for governance.
• Abolition of Untouchability: Ambedkar, being a prominent advocate for the rights of the marginalized and oppressed, ensured that the Constitution explicitly abolished untouchability. Article 17 of the Constitution declares the practice of untouchability as a punishable offense.
• Reservations and Affirmative Action: Ambedkar was a strong proponent of affirmative action to uplift the socially and economically disadvantaged sections of society. He played a key role in introducing provisions for reservations in education, public employment, and legislative bodies to address historical injustices.
• Independent Judiciary: Recognizing the importance of an independent judiciary, Ambedkar worked towards establishing a judiciary that could serve as a guardian of the Constitution. The judiciary was given the power of judicial review to ensure that laws and actions complied with the Constitution.
• Federal Structure: Ambedkar contributed to the establishment of a federal structure for India, balancing the powers between the central government and the states. He aimed to maintain unity while recognizing the diverse cultural, linguistic, and regional characteristics of the country.
• Secularism: Ambedkar emphasized the principle of secularism in the Constitution, ensuring that India would be a secular state where citizens could practice any religion without fear of discrimination.
• Universal Adult Franchise: Ambedkar advocated for universal adult franchise, ensuring that every adult citizen, regardless of caste, creed, or gender, had the right to vote. This was a significant step toward establishing democratic principles in the country.
• Constitutional Morality: Ambedkar emphasized the importance of constitutional morality and the need for citizens and leaders to adhere to the principles laid out in the Constitution. He believed that constitutional values were essential for the success of Indian democracy.

Drafting committee of Constituent Assembly of India .

Dr. B. R. Ambedkar’s visionary leadership, legal acumen, and commitment to social justice were instrumental in shaping the Constitution of India. His contributions continue to be celebrated, and he is often referred to as the “Father of the Indian Constitution.”

In conclusion , the life of Dr. B. R. Ambedkar stands as a remarkable saga marked by unwavering determination, intellectual brilliance, and a steadfast commitment to social and economic justice, as well as the advocacy of human rights. His journey encompassed the formidable challenge of confronting the discriminatory caste system, and his pivotal role in shaping India’s legal and constitutional framework has left an indelible mark on the nation’s history. Beyond the realm of legal and political reforms, Ambedkar’s enduring legacy resonates in the hearts of millions of Indian citizens. They continue to find inspiration in his tireless dedication to the noble cause of social equality, justice, and fraternity.

What did B. R. Ambedkar believe about social justice and equality?

Ambedkar emerged as a passionate advocate for social reform. In 1924, he founded the Bahishkrit Hitakarini Sabha an organization dedicated to the welfare of the depressed classes. His tireless efforts were directed towards eradicating the deeply entrenched caste system and untouchability. Through various initiatives and speeches, he worked towards creating awareness about the social injustices faced by marginalized communities.

What is Ambedkar legacy?

Dr. B. R. Ambedkar passed away on December 6, 1956. However, his legacy continues as a driving force behind social justice movements and efforts to create a more egalitarian and inclusive society. Ambedkar’s life serves as a testament to the transformative power of education, unwavering perseverance, and an unyielding commitment to the principles of equality and justice. His enduring legacy continues to inspire generations to strive for a more equitable, egalitarian and equal society. Ambedkar life story serves as an inspiration and a beacon of hope for millions facing discrimination and inequality. The institutions and initiatives established in his name, such as the Dr. B. R. Ambedkar Open University, contribute to the dissemination of education and empowerment among marginalized sections of society.

What did BR Ambedkar do to remove social discrimination?

B.R. Ambedkar, a key architect of the Indian Constitution, dedicated his life to combating social discrimination. He drafted a constitution that enshrined principles of equality, inclusion, and affirmative action, implementing reservation policies to uplift Scheduled Castes, Scheduled Tribes, and Other Backward Classes. Ambedkar vehemently opposed untouchability, leading campaigns for its eradication, and eventually renounced Hinduism, embracing Buddhism to symbolize his rejection of caste-based discrimination. Through educational initiatives and activism, he tirelessly advocated for the rights of marginalized communities, leaving a lasting impact on India’s pursuit of social justice and equality.

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Dr. B.R. Ambedkar Biography: The Life and Legacy of Bhimrao Ramji Ambedkar

Table of Contents

Dr. Bhimrao Ramji Ambedkar , often referred to as Babasaheb Ambedkar, was a distinguished Indian jurist, social reformer, and visionary leader. His life and contributions to Indian society continue to be celebrated and revered. In this comprehensive biography, we will delve into the history, education, and profound impact of Dr. B.R. Ambedkar, also known as B.R. Ambedkar, on India’s social and political landscape.

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Bhimrao Ramji Ambedkar History

Dr. Bhimrao Ambedkar’s life journey began on April 14, 1891, in the town of Mhow, which is now known as Dr. Ambedkar Nagar, located in the central Indian state of Madhya Pradesh. Born into a Dalit family, he faced discrimination and social prejudice from an early age. The adversity he experienced in his formative years fueled his determination to fight against the deeply entrenched caste-based discrimination that plagued Indian society.

Also Check: Essay on Dr. Bhimrao Ambedkar

B R Ambedkar Full Name

Dr. Bhimrao Ambedkar’s full name is Bhimrao Ramji Ambedkar. The name “Babasaheb” is an affectionate and respectful title bestowed upon him by his followers and admirers.

CV Raman Biography

Ambedkar Date of Birth

As mentioned earlier, Dr. Ambedkar was born on April 14, 1891. His birth anniversary is celebrated as “ Ambedkar Jayanti ” across India, honoring his enduring legacy.

B R Ambedkar Education

Dr. Ambedkar’s remarkable journey in education began with his early schooling in Satara, Maharashtra, where his academic prowess became evident. He excelled in his studies and eventually gained admission to the University of Bombay, which is now the University of Mumbai. His pursuit of higher education took him overseas, where he earned a scholarship to study in the United States.

Dr. Ambedkar pursued his master’s degree in economics and political science at Columbia University, New York. His thirst for knowledge and commitment to societal reform led him to England, where he obtained his doctorate in law from the London School of Economics. His extensive education laid the foundation for his future endeavors in advocating for social justice and equality.

Chhatrapati Shivaji Maharaj Biography

Dr Babasaheb Ambedkar Photo

Dr. BR Ambedkar Biography: Advocate of Social Justice

Dr. B.R. Ambedkar’s life can be divided into several key phases, each marked by significant achievements and contributions to Indian society:

Champion of Dalit Rights and Social Reform

Dr. Ambedkar dedicated his life to addressing the issues faced by the Dalit community and other marginalized groups. He emphasized the importance of education as a means to uplift these communities and worked tirelessly to eradicate the caste-based discrimination deeply rooted in Indian society.

Throughout his career, Dr. Ambedkar actively participated in various social reform movements and advocated for the rights of the oppressed. His pivotal role in drafting the Indian Constitution solidified his legacy as the “ Father of the Indian Constitution .”

Architect of the Indian Constitution

Perhaps Dr. Ambedkar’s most enduring legacy is his role as the chairman of the drafting committee of the Indian Constitution. He played a pivotal role in shaping the constitution’s fundamental rights and principles, which guaranteed equality, justice, and social rights for all Indian citizens. His tireless efforts ensured that the Constitution reflected the values of liberty, equality, and fraternity.

His vision and commitment to social justice are enshrined in the constitution, which continues to serve as the guiding framework for India’s democratic and diverse society.

Advocate for Women’s Rights

Dr. Ambedkar was also a staunch advocate for women’s rights. He recognized the importance of gender equality and worked towards ensuring that women had equal access to education and opportunities. His efforts laid the groundwork for women’s empowerment and social progress in India.

Writings and Autobiography

Dr. Ambedkar was a prolific writer and scholar. He authored several books and essays that addressed various social and political issues. His autobiography, “The Story of My Life,” provides a firsthand account of his struggles and aspirations, making it a significant source of inspiration for generations to come.

Other Helpful Resources

Speech on Ambedkar Jayanti Essay on Ambedkar Jayanti Paragraph on Ambedkar Jayanti Slogans on Dr. Bhimrao Ambedkar

Dr. BR Ambedkar’s Enduring Legacy

Dr. B.R. Ambedkar’s life and work continue to inspire people not only in India but around the world. His unwavering commitment to social justice, equality, and education for all remains relevant in the ongoing fight against discrimination and oppression. The Indian Constitution, which he helped shape, stands as a testament to his vision of a just and inclusive society.

As we reflect on the remarkable journey of Dr. Bhimrao Ramji Ambedkar , we are reminded that his legacy lives on in the hearts and minds of those who strive for a more equitable and just world. His life serves as a beacon of hope and a call to action for generations to come. Dr. Ambedkar’s contributions continue to shape the destiny of a nation and inspire individuals to work towards a brighter future for all.

In this Dr. BR Ambedkar biography , we have explored his history, education, contributions, and the enduring impact of his legacy, encompassing the keywords you provided. Dr. Ambedkar’s life story is a testament to the power of determination, education, and unwavering commitment to social justice, making it an essential part of India’s history and a source of inspiration for generations.

FAQs on Dr. B.R Ambedkar Biography

What is ambedkar famous for.

Dr. B.R. Ambedkar is famous for his significant contributions to the social and political landscape of India. He is renowned as the chief architect of the Indian Constitution, a champion of Dalit rights and social justice, and a leading figure in the eradication of caste-based discrimination. His tireless efforts in drafting the Indian Constitution and advocating for the rights of marginalized communities have earned him lasting fame and respect.

Was Ambedkar a freedom fighter?

While Dr. Ambedkar was not a conventional freedom fighter in the sense of participating in armed struggle against British colonial rule, he was a prominent leader and social reformer during India's struggle for independence. He used his voice and intellectual prowess to fight for the rights and equality of marginalized communities. His role in shaping the Indian Constitution, which laid the foundation for an independent India, is considered his most significant contribution to the country's freedom.

Is Ambedkar belongs to SC or ST?

Dr. Ambedkar belonged to the Scheduled Caste (SC), specifically the Mahar caste. His personal experiences with caste-based discrimination and untouchability deeply influenced his advocacy for the rights and welfare of SC communities.

Who is the father of the constitution in India?

Dr. B.R. Ambedkar is often referred to as the Father of the Indian Constitution for his pivotal role as the chairman of the drafting committee. He played a leading role in shaping the constitution, ensuring that it enshrined principles of equality, justice, and social rights for all Indian citizens.

What is the slogan of Ambedkar famous?

One of the most famous slogans associated with Dr. Ambedkar is Educate, Agitate, Organize. This slogan underscores his belief in the transformative power of education, the need to agitate against social injustices, and the importance of organizing marginalized communities to demand their rights.

What did Ambedkar say about caste?

Dr. Ambedkar vehemently criticized the caste system in India. He viewed it as a deeply oppressive social hierarchy that perpetuated discrimination and denied basic human rights to millions. He advocated for the annihilation of caste and the establishment of a society based on principles of equality and social justice. One of his notable quotes on caste is, 'I measure the progress of a community by the degree of progress which women have achieved.'

Why did Ambedkar change his name?

Dr. Ambedkar changed his name from Bhimrao Ramji Ambedkar to B.R. Ambedkar for several reasons. Firstly, he wanted to discard the caste-based surname 'Ramji' to emphasize his commitment to social reform and his opposition to the caste system. Secondly, he adopted the initial 'B.R.' to represent his new identity as Babasaheb Ambedkar, signifying his leadership and role as a mentor to the oppressed and marginalized.

What are the powerful words of Ambedkar?

Dr. Ambedkar left a legacy of powerful words and speeches that continue to inspire people today. Some of his most influential quotes include: 'I like the religion that teaches liberty, equality, and fraternity.' 'Cultivation of mind should be the ultimate aim of human existence.' 'Political power is the key to all social progress.' 'I measure the progress of a community by the degree of progress which women have achieved.' 'Educate yourselves because it is your birthright.' These powerful words reflect his commitment to social justice, education, and the fight against caste-based discrimination.

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Dr BR Ambedkar: Full Biography, Speeches & Inspiring Quotes

Dr. Bhimrao Ambedkar – A brief profile

Full name: Bhimrao Ramji Ambedkar Born: April 14, 1891, Mhow Cantonment, Madhya Pradesh Died: December 6, 1956, New Delhi Religion: Hinduism, then converted to Buddhism Known for: Chief architect of India’s Constitution, reformer and activist for social equality Education: Elphinstone High School, Mumbai (1897-1907), Elphinstone College, Mumbai (1907-1912) – Economics & Political Science, Columbia University (1913-1915) – MA in Economics, London School of Economics (1923) – Master’s in Economics, University of London (1923) – PhD in Economics, Columbia University (1927) – PhD in Economics Marriage: Ramabai (1906-1935), Sharada Kabir (1948-till his death) Children: Bhaiyasaheb Ambedkar

Dr. Bhimrao Ambedkar is well-known today for many things. Chiefly, he is seen as one who rose from the so-called untouchable caste to become one of the most highly educated men in India, and also one of the prime architects of democratic India’s constitution. In education, social reform and the repealing of the caste system, he was one of the most prominent voices. His crusading spirit has carved out a place of great significance in contemporary India’s history.

This biographical sketch of Dr. Babasahib Ambedkar is primarily meant to acquaint the people with the life, thoughts and deeds of one of the most illustrious sons of India; and also, in passing, give them an idea of the various forces which shaped his life.

Inspiring Quotes

This country of ours is the true land of promise. This race of ours is the chosen race.

We are going to have many political parties with diverse and opposing political creeds. Will Indians place the country above creed or will they place creed above country?

I have hopes that my countrymen will some day learn that the country is greater than men.

We must have a Government in which the men in power will give their undivided allegiance to the best interests of the country.

Annihilation of untouchability is my Birth Right!

Untouchability has ruined the untouchables, the Hindus and ultimately the nation as a whole.

Religion and slavery are incompatible.

I don’t want you to be dependent on any single personality for your salvation. Your salvation must lie in your own hands, through your own efforts.

The great man must be motivated by the dynamics of social purpose, and must act as the scourge and the scavenger of society.

Buddha stood for social freedom, intellectual freedom, economic freedom and political freedom. He taught equality, equality not between man and man only but between man and woman.

Buddha’s teachings cover almost every aspect of the social life of the people, his doctrines are modern and his main concern was to ensure salvation to man during his life on earth and not after his death.

The movements of social reform will result in the emancipation of our people and the establishment of such a state of society in this country of ours in which one man will have one value in all domains of life, political, social and economic.

BR Ambedkar’s Birth and Childhood

Born into the Mahar tribe, who belonged to the so-called untouchables caste under the caste system, Dr. Ambedkar’s family came from the Konkan region of India. His ancestral village is situated in Maharashtra’s Ratnagiri district, and is named Ambavade. The Mahars primarily lived in close proximity to the coast, and were thus among the first Indians to come in contact with the Portuguese when they landed on India’s west coast. His family were also the traditional Palanquin bearers or Palki of the village’s goddess, and they were followers of Kabir, the fifteenth century mystic-poet of Varanasi. Kabir’s dohas and calls for unity among human beings may have played a big role in shaping Ambedkar’s views and values later in life.

Ambedkar was born in the Mhow cantonment in the then Central Provinces. The cantonment was located near Indore, in present-day Madhya Pradesh. Ambedkar’s family had a long history of military service, on both his mother’s and father’s side. His grandfather and his father, Ramji Sakpal were in the British Indian Army, which is how Ambedkar came to be born as the 14th child, in the cantonment on April 14, 1891. A story tells of how a saintly relative of Ramji told him that this child would leave a mark on history. Ambedkar was named Bhim after the Pandava Bheema, as was his mother in fact. She was Bheema Bhai, and hailed from Thane near Mumbai.

Ramji retired from the army soon after Ambedkar’s birth and settled down at Dapoli in Konkan. It was while Bhim was around 7 years old and attending school at Dapoli that he picked up the name Ambedkar. Brahmin teacher at the young boy’s school changed his surname from Sakpal to Ambedkar to protect him from the taunts of bullies, who harried him for belonging to the untouchable caste.

Soon after, little Bhim’s mother passed away, and Ramji decided to move to Bombay. The entire family lived in a single-room tenement known as a chawl. Bhim was admitted into the Maratha high school, but seeing his son’s interest in academics, Ramji shifted him to the more expensive and well-considered Elphinstone high school. Here, Bhim was taught mathematics, science and various other subjects, but was not permitted to learn Sanskrit due to his caste. Though Bhim showed a great interest in taking up the language, he ultimately had to settle for Persian. Ironically, Bhim scored the highest marks in Persian when he graduated, and later became a scholar of great caliber in Sanskrit.

During these formative years, Ambedkar met K.A. Keluskar, an assistant teacher at the Wilson High School, who often met Ambedkar and allowed him access to his rather large library. Keluskar introduced Bhim to Buddha, and lent him a copy of a book he had authored titled “Life of Gautama Buddha”. This book played a role in introducing Ambedkar to the teachings of the Buddha, and would later influence him into converting to Buddhism.

Ambedkar’s Scholarship and College Education

Bhim was married soon after at the age of 16, to young Rami, who was only 9. They were married at night in an open shed in Mumbai’s Byculla marketplace. Bhim continued his studies post-marriage, and was soon in a position to attend college. The only hitch? No money. This was when Keluskar came to Bhim’s rescue. Keluskar introduced Ambedkar to the then Maharaja of Baroda His Highness, Sir Sayajirao Gaekwad. Gaekwad had recently announced that he would support the education of any worthy untouchable. Upon meeting young Bhimrao and asking him some questions, the raja sanctioned a sum of Rs 25 per month to support his education. This was a princely sum in those days and helped Ambedkar’s family to shift into a two-room home in the Improvement Trust Chawl in Parel. Of these two rooms, one was entirely Ambedkar’s so he could study! Ambedkar soon passed his Bachelor of Arts exam in Economics & Political Science from Elphinstone College in 1913.

After this, Ambedkar was selected as a Lieutenant in the Baroda State’s Army. But barely a fortnight after joining up, Bhim received a telegram and was asked to come back to Bombay immediately. He was father was taken critically ill. Barely a few hours after Bhim arrived in Bombay, his father passed away on February 2, 1913.

After this loss, Bhim was inconsolable, and decided to stay on in Bombay to support his family. However, fate intervened in the form of the Maharaja of Baroda once again, who declared that he would offer a scholarship to any worthy untouchable, and send them for higher education at Columbia University in the United States of America.

Ambedkar Goes Overseas

Bhim Rao disembarked from his ship at New York in July 1913, and moved the city’s Columbia University, where he eventually settled in the Livingstone Hall dormitory with Naval Bhathena, a Bombay Parsi, with who he developed a friendship that lasted a lifetime.

His M. A. electives included political science, moral philosophy, anthropology, sociology and economics, which he completed to earn his MA degree in 1915. His Masters’ thesis was named “Ancient Indian Commerce”, and he also presented his first academic work on India’s caste system, titled “Castes in India, their Mechanism, Genesis and Development’’, in May 1916. The very next month, he even submitted the first of his PhD theses, titled “The National Dividend of India, a Historic and Analytical Study”. This thesis was highly critical of British occupation in India and the British imperial system in general.

After the completion of his courses at the Columbia University, Ambedkar enrolled in London’s Gray’s Inn for his Bar-at-Law, in 1916. He also enrolled in the famous London School of Economics. Once again, his studies were sponsored by the maharaja. However, the Maharaja’s Prime Minister was critical of Ambedkar and asked him to return. The despondent Bhim had thus to leave his studies, but only after getting an assurance from his professor, Dr. Edwin Cannon, that he would be allowed to resume his course within a period of four years from October 1917. Bhim booked his luggage on a steamer and himself boarded another ship to India. This was at the height of World War 1, and unfortunately, the steamer with his luggage was torpedoed by German submarines and sank.

Ambedkar reached India on August 21, 1917 and took up the post of Military Secretary to the Maharaja in September 1917. However, despite the high position, he was stilled considered an untouchable, and even peons would not give him proper respect. The Maharaja himself appears to have been too busy to look into the situation, and the Diwan was certainly not helpful. This led to Ambedkar moving back to Bombay in November 1917, at which he came into contact with another of India’s Rajas, the Maharaja of Kolhapur, Shahu Maharaj.

This prince had been working to breakdown the caste barriers, much as the Maharaja of Baroda had done. It was with the Prince’s help that Ambedkar began a newspaper, a fortnightly called Mook Nayak, which became his mouthpiece to depict the injustice of the caste system. Ambedkar was not officially the paper’s editor, since he was already appointed Professor of Economics in the Government Sydenham College of Commerce and Economics in Bombay. Through this salary, he managed to save enough money to continue his studies in London, helped abundantly by his friend Naval Bhathena’s loan of Rs 5000.

Soon enough, in July 1920, he was back in London and resumed his studies. He was also called to the bar. In June 1921, Ambedkar completed a thesis titled, “Provincial Decentralization of Imperial Finance in British India” and was awarded the degree of Master of Science. In October 1922, he completed another thesis titled “The Problem of the Rupee” for the University of London. Unable to appear for his barrister examination due to lack of time, Ambedkar planned to go to Bonn in Germany to pursue further studies. However his thesis caused much consternation in London circles due to its criticism of British management of India, and he was asked by his advisor to rewrite the thesis. Ambedkar, who had run out of money by now, sailed back to India in April 1923, where he rewrote the thesis, though he did not change any of its conclusions – as advised by professor Cannon. Upon sending this back to London, it was promptly accepted by the university! The book was published by King & Sons publishers in London in December 1923.

Ambedkar Begins Social Activism

Ambedkar sought to begin his practice as a barrister in India. However, his dire financial situation precluded any such attempt until Naval Bhathena came to his recuse once again. Thus, Ambedkar began to practice law in June 1923, at the age of 32. However, though he was highly qualified, Ambedkar was still considered an untouchable, and upper caste Hindus refused to have anything to do with him. What’s more, most litigants who could afford to, chose European lawyers, since the mostly European judges looked upon this favorably. Thus, Ambedkar’s clients were primarily the poor and destitute who could not pay him fees.

Around this time, Veer Savarkar the freedom fighter started the Hindu Sanghatan for the upliftment of backward castes. Mahatma Gandhi also began his harijan movement, and Ambedkar established the Bahishkrit Hitakarini Sabha, for the same purpose. The Sabha was formally recognized at a meeting on March 9, 1924 at Damodar Hall, Bombay, and its managing committee members included to Sir C.H. Seetalved, an upper caste Gujarati Hindu and a brilliant lawyer, M. Nissim, Justice of Peace; Rustomji-Jinwala,; G.K. Nariman; Dr. R.P. Paranjape, the famous mathematician; Dr. V.P. Chavan and Shri B.G. Kher who became the first premier of the then Bombay Presidency. Dr. Ambedkar was the chairman.

The principal aims of the Sabha were: to promote the spread of education and culture amongst untouchables through libraries and study circles; to improve the untouchables’ economic situation by establishing industrial and agricultural colleges, and to highlight the untouchables’ grievance before the government. The Sabha organized a hostel for untouchable youths in Sholapur, established camps to promote a culture of reading an acquiring knowledge and started a reading room and hockey club for untouchables in Bombay. Ambedkar himself traveled from village to village throughout the region of Bombay and Goa to encourage untouchables to seek out their rights and work for social upliftment. He also attended and presided over the first Provincial Depressed Classes Conference held at Nipani in the Bombay Presidency and the first conference for untouchables at Malwan. Dr. Ambedkar also started his second fortnightly Marathi Paper Bahishkrit Bharat on April 3, 1927 to keep the untouchables informed of situations and to attract enlightened Hindus of the upper castes to his cause.

With his rapidly growing profile, Dr. Ambedkar was appointed in January 1927 to the Bombay Legislative Council as a member. Through the Legislative Council he worked to raise the status of the untouchable class, and succeeded in many attempts. For example, it was due in part to his efforts that in 1931, the Bombay Police opened up their recruitment to the depressed classes. However, this time was not without personal loss for him, as he lost his son Rajratna and daughter Indu.

Ambedkar’s Speech on the Caste System

Dr. Ambedkar was well aware that only a complete restructuring of Hindu society would abolish the scourge of untouchability. Unlike some others who advocated that the caste system be left intact while merely wiping out untouchability, Ambedkar called or total annihilation of the caste system. He spoke: “Some men say that they should be satisfied with the abolition of untouchability only, leaving the caste system alone. The aim of abolition of untouchability alone without trying to abolish the inequalities inherent in the caste system is a rather low aim. Not failure, but low aim is a crime, let us probe the evil to its very roots and not be satisfied with mere palliatives to assuage our pain. If disease is not rightly diagnosed, the remedy will be useless and the cure may be delayed. Even if we suppose that the stigma of untouchability is wiped out, what will be the status of the present day untouchables? At the most, they will be treated as Shudras. And what are the rights of the Shudras? The Smritis treat them as mere helots, and the Smritis are the guides of the caste Hindus in the matter of gradations in the caste system. Are you willing to be treated as Shudras? Are you willing to accept the position of helots?

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. Most of these are more interested in bringing the Brahmins down rather than in raising the level of the suppressed classes. They too want a class of people on whom they can look down upon and have the satisfaction of not being quite the under-dogs of the society. This means that we ourselves must fight our battles, relying on ourselves. Untouchability has ruined the untouchables, the Hindus and ultimately the nation as a whole. The day the depressed classes gain their self-respect and freedom they would contribute not only to their own prosperity but by their industry, intellect and courage would also strengthen the prosperity of the nation. A religion which discriminates between one of its followers and another is partial and the religion which treats crores of its adherents worse than dogs and criminals and inflicts upon them insufferable disabilities is no religion at all. Religion is not the appellation of such an unjust order. Religion and slavery are incompatible.”

At this point, it is pertinent to mention that many so-called upper caste Hindus were supportive of Ambedkar. Lokmanya Tilak, who famously said “Swaraj is my birthright” and was one of the first Indians to call for total independence from British rule, was a great supporter of Ambedkar. He even invited Ambedkar to speak at functions of his newspaper Kesari, despite opposition from members of the Kesari’s board. Tilak’s son was also a good friend of Ambedkar. Ambedkar likewise stressed that not all people were responsible for untouchability just because they were upper caste Hindus. He pointed out that there were many enlightened people among the so-called upper castes who were working alongside him, and even quoted profusely from the Bhagavad Gita in proving his points that the caste system was never meant to be such an oppressive yoke, it was merely begun as a means of division of labor.

In 1930, the British government sensing the overwhelming hostility of the Indian people to the British Raj, proposed a round table conference in which they would discuss the framing of a constitution for India. Many Indian leaders were invited to London to discuss matters pertaining to this, including Sir M.R. Jayakar and Mohammad Ali Jinnah. Dr. Ambedkar was invited to represent the depressed classes.

Ambedkar’s Speech at the Round Table Conference

On November 12 that year, Ambedkar stood up to speak at the conference and put forth his ideas as to what a fair constitution for the Indian nation would include. “While I want to emphasise the fact that one fifth of the total population of British India—a population as large as the population of Britain has been reduced to a position worse than that of serfs or slaves. However, I maintain that the untouchables in India were also for replacing the existing Government by a Government of the people, for the people and by the people.

When we compare our present position with the one in pre-British days, we find that, instead of marching on, we are marking time. Before the British, we were in the loathsome condition due to our untouchability. Has the British Government done anything to remove it? Our wrongs have remained as open sore and they have not been righted, although 150 years of British rule have rolled away. Of what good is such a government to anybody? We must have a Government in which the men in power will give their undivided allegiance to the best interests of the country. We must have a Government in which men in power know where obedience will end and the resistance will begin; will not be afraid to amend the social and economic code of life which the dictates of justice and expediency so urgently call for. The use of force is but temporary. I am afraid, it is not sufficiently realised that in the present temper of the country, no constitution will be workable which is not acceptable to the majority of the people. The time when you were to choose and India was to accept, is gone, never to return. Let the consent of the people and not the accident of logic be the touchstone of your new constitution, if you desire that it should be worked.”

The famous British newspaper, the Sunday Chronicle paying a tribute to his efforts wrote: “At heart a true nationalist, he had to put up a stern fight against the persuasive coquetry of the British diehards -who were anxious to win him over to their side and at the same time his task was made more difficult by his anxiety to retain his brother delegate Rao Bahadur Srinivasan [who also represented the depressed classes at the conference] within the nationalist fold”.

This speech not only unsettled the British but many of the Indians as well. Many newspapers carried the speech in their morning editions, and several of England’s politicians were forced to acknowledge that Ambedkar was a force to reckon with. The British government even instituted an enquiry to investigate whether Ambedkar was a revolutionary in the style of Veer Savarkar!

Gandhi and Ambedkar

The second Round Table Conference began in London in September 1931, and this time, Mahatma Gandhi was in attendance. Mahatma Gandhi made an argument in favor of seeing the Indian National Congress as the sole representative of the Indian people, since it had members of Hindu and Muslim religions in its party in high positions. It also had members of the depressed classes, and two of its presidents were women – Sarojini Naidu, the Nightingale of India, and Annie Besant.

Ambedkar also spoke on that day, and showed his far-sighted view of nationhood when he took on the Indian Princes. Stating that in a free and democratic India, there was no place for the princes to maintain separate fiefdoms, he said that the princes could not be allowed to become part of the nation if they wanted total non-interference in the internal affairs of their state. Furthermore, he stated that the representatives of the state in the future Indian parliament could not be decided by the princes themselves but by the people of the states.

It is quite a vindication of Ambedkar’s views that the Indian National Congress began state units in each of the princely states to promote exactly these views. Furthermore, independent India’s integrity was achieved only thanks to the efforts of Sardar Vallabhai Patel who oversaw military action against some reluctant princely states such as Hyderabad, which held out against becoming a part of India.

Predictably, the princes of the states were not amenable to Ambedkar’s views. The Maharaja of Bikaner Sir Ganga Singh, said that the princely states could not be expected to sign a blank cheque. Answering the king, Ambedkar said that to concede to the demands of the princes would be to go against the tenets of a free and democratic India. It must be mentioned that this was among the first instances where the rights of the people of the princely states was brought up in a public forum.

Ambedkar also had several arguments with Gandhi about the representation of the depressed classes. Gandhi was against separate representation for the depressed classes since he believed that the Indian National Congress would adequately represent them. He was also in favor of maintaining the princely states as they were. Ironically, he was in favor of providing reservations for Muslims in the central and state legislatures. Pandit Madan Mohan Malviya was also on Gandhiji’s side and pointed out that if the country had wiped out illiteracy, untouchability would cease to exist. Ambedkar however pointed out that despite being among them most educated people on the planet, he was still classed as an untouchable. Ambedkar made it very clear to the Chairman of the Conference, the British Prime Minister Radcliffe, that he would not allow the Indian National Congress to hijack or undermine the rights and demands of the depressed classes.

Gandhi’s and Ambedkar’s arguments grew heated at one point, and even called for intervention from the British PM. Soon, well-wishers of the two men brought them together for tea, at which point Ambedkar acknowledged Gandhi’s intention to uplift the depressed classes, and also his work in doing the same. However, he pointed out that the two of them had entirely different ideas as to how to go about it.

This difference continued and grew more exacerbated with the announcement after the conference that separate electorates would be granted to Hindus, Muslims, Sikhs, Christians, Europeans and the depressed classes in India, with the result that country would soon be balkanized. They were given separate seats in the Provincial Assemblies and the right of double vote under which they were to elect their own representatives and to vote also in the general constituencies. All political leaders were against this balkanization, though Ambedkar himself was in favor of a separate electorate for the depressed classes. Gandhi went on a fast unto death asking the British to repeal this recommendation of separate electorates. He was promptly put in jail!

Ambedkar visited Gandhi in jail and was moved by his pitiful health situation. Listening to Ambedkar’s arguments in favor of a separate electorate for depressed classes, Gandhiji said, “You have my fullest sympathy. I am with you Doctor, in most of the things you say. But you say that what concerns you most is my life.” Dr. Ambedkar answered, “Yes, Gandhiji, in the hope that you would devote yourself solely to the cause of my people, and become our hero too.” Gandhi replied, “Well then if it is so, then you know what you have got to do to save it. Do it and save my life. I know you do not want to forego what your people have been granted by the award. I accept your panel system but you should remove one anomaly from it. You should apply the panel system to all the seats. You are untouchable by birth and I am by adoption. We must be one and indivisible. I am prepared to give my life to avert the break-up of the Hindu community.”

Ambedkar acceded and agreed to institute instead a reservation of 148 seats for the depressed classes in the provincial assemblies and also that 10 per cent of the Hindu seats from British India in the Central Assembly. This tug-of-war between the two men went on for quite a while, with Gandhi often threatening fasts unto death when it suited him to bend others to his will. Finally, in 1933, Ambedkar wrote in the magazine Harijan begun by Gandhi to highlight the plight of harijans in the country, that so long as a caste system existed, there will be those who will be at the bottom, the outcastes. Only with the abolition of the caste system can untouchability be abolished. Gandhi, however was not prepared for this, and called for the education of the other castes. Perhaps, Gandhi’s upbringing as the son of a Diwan to the king of a princely state, where the caste system was embedded and considered inviolable, had something to do with his reluctance to eliminate the caste system.

Another personal tragedy also awaited Ambedkar at this time, when his wife Ramabai passed away due to ill health on May 27, 1935.

Ambedkar Considers Conversion From Hinduism

Ambedkar organized and presided over the Depressed Classes Conference at Yeola on October 30, 1935. It was here that he first mooted the possibility of converting from Hinduism to another religion. The conference was attended by 10,000 members of the untouchable community. Ambedkar spoke for 90 minutes, and recalled how caste Hindus often heaped the worst atrocities upon them. Since their co-religionists would not allow them a dignified life in the fold of Hinduism, perhaps it was time to convert to another religion, where they would be treated with equality and dignity. “I solemnly assure you that I will not die as a Hindu,” he stated.

This announcement caused a great furor, with Gandhi stating that such statements were indeed disappointing. Many Hindu leaders who were working for abolishing of untouchability, such as Veer Savarkar, issued a cautionary note and said that even if untouchables converted to another religion, there was no guarantee that they would receive equal status. Savarkar pointed out the converted Christians of Travancore, who were having great conflicts between touchable and untouchable Christians. Savarakar’s statement is born out even today in modern day India, where such practices are still underway!

Ambedkar’s statement was however welcomed by the leaders of other religions, who saw a great political advantage in bringing this man under their wing. K.L. Gauba, a Muslim M.L.A. from Punjab sent Ambedkar a telegram inviting him to join the Islamic faith, where all men were treated as equals – supposedly. Similar telegrams came from Bishop Badley of Bombay, representing Christians, the Secretary of the Mahabodhi Society of Banaras, representing Buddhism, and Sardar Dalip Singh Doabia, Vice-President of the Golden Temple Managing Committee, representing Sikhs.

In the midst of all this consternation, on October 30, 1935 the famous Hindu leader, Masurkar Maharaj – who was instrumental in reconverting about 10,000 Christians to the Hindu fold – appealed to Dr Ambedkar to reconsider his statements. He stated that such a move would destroy Hinduism itself and destroy the foundations of Indian society. Ambedkar agreed with him, but stated that as much as it pained him, he did not see any other solution. He stated that the way to avert the impending tragedy lay only in the hands of the upper caste Hindus. Masurkar agreed with Ambedkar but stated that considering the vast magnitude of the problem, more time was required to arrive at a feasible solution. Ambedkar was quick to reply, “Some people think that religion is not essential to society. I do not hold this view. I consider the foundation of religion to be essential to the life and practices of a society. At the root of the Hindu social system lies dharma as prescribed in the Manusmriti Such being the case, I do not think it is possible to abolish inequality in Hindu society unless the existing foundation of the Smriti — religion is removed and a better one laid in its place. I, however, despair of Hindu society being able to reconstruct itself on better foundation”.

However, Ambedkar agreed that if in a period of five years, leaders managed to create a framework and set up a situation where untouchability was being abolished, he would reconsider his decisions.

India Gains Independence

With the coming of World War 2 in 1939, the whole world was thrown into turmoil. Though the British as part of the Allies, won the war, the British economy was in a bad state and after renewed pressure from the United States, the British began to consider leaving India for good. With this in mind, they constituted the Interim Ministry which would take charge of the transition of India under the British to a free nation. On August 24, 1946, the names of the members of the Interim Ministry were announced: Jawaharlal Nehru, Sardar Patel, Maulana Abdul Kalam Azad, C, Rajagopalachari, Sarat Chandra Bose and Jagjivan Ram. None of the members of the Muslim League agreed to be a part of this ministry as they considered that it would give proper representation to Muslim interests. Ambedkar was also unhappy about the inadequate representation of untouchable and depressed classes, and actually traveled to England where he met the post-war Prime Minister Clement Attlee and a host of other leaders including Winston Churchill.

However, the British cared little and wanted to just be done with the problem. Disappointed, Ambedkar returned to India in November, 1946. Ambedkar was however invited to the constituent assembly and was asked to speak on the opening day. He said, “I know, today we are divided politically, socially and economically. We are in warring camps and I am probably one of the leaders of a warring camp. But with all this. I am convinced that, given time and circumstances, nothing in the world will prevent this country from becoming one, and with all our castes and creeds I have not the slightest hesitation in saying that we shall in the future be a united people. I have no hesitation in saying that, notwithstanding the agitation of the League for the partition of India, some day enough light will dawn upon the Muslims themselves, and they, too will begin to think that a united India is better for everybody.” Criticising the Congress Party for having given up its earlier stand for a strong Centre, he said: “The question I am asking is, is it prudent for you to do it? Is it wise to do it? Power is one thing and wisdom and prudence quite a different thing. In deciding the destinies of the people, the dignities of the leaders or men or parties ought to count for nothing. Let us prove by our conduct that we have not only the power but also the wisdom to carry with us all sections of the country and to make them march on that road which is bound to lead us to unity.”

Considering the boycott of the Muslim League and in light of Ambedkar’s speech, the assembly decided to try and bring them on board and postponed the meeting of the constituent assembly till January 1947. At the third assembly held on April 29, 1947, the famous resolution banning untouchability of any kind was passed by the assembly. It was moved by Sardar Patel. Meanwhile, the British government announced that they would hand over governance of the country by June 1947. Riots between Hindus and Muslims began to take place, fermented by anti-social elements and leaders seeking political gain. Lord Mountbatten the Viceroy of India announced that the country would be partitioned into India and Pakistan and that the Princely States were free to choose who they would join.

In July, 1947, the names of the members of the first Cabinet of independent India were announced. Nehru would be Prime Minister, and he wished for Babasahib Ambedkar to come on board as minister of law. Upon Babasahib agreeing, Nehru presented his final list to Gandhi for his approval. After India’s independence day, on August 29, 1947 the Constituent Assembly announced the members of the committee that would draft free India’s constitution. It was chaired by Dr. Ambedkar and included Sir Alladi Krishnaswamy, Sir B. N. Rau, Shri Syed M. Saadullah, Sit N. Gopalaswami Iyengar, Dr. K.M. Munshi, Sir B.L Mitter and Shri D.P. Khaitan.

Babasahib – The Architect of India’s Constitution

The constitution was drafted and presented to the assembly in February 1948. It was unique in several ways: 1. It is only one of the few written constitutions 2. It is comprehensive yet written in very careful language 3. It is flexible yet having sufficient rigidity to prevent evil intentions 4. Built to include amendments in future as required by time

After three readings before the constituent assembly, the draft constitution was finally ratified on November 26, 1949. It had 395 Articles and 8 Schedules. It would formally be adopted by the nation on January 26, 1950. In his speech after the ratification, Babasahib Ambedkar made a fervent appeal to all Indians, which is very pertinent today in a nation where caste and religion-based politics is rampant. He said: “On the 26th of January 1950, we are going to enter into a life of contradictions. In politics, we shall have equality, and in social and economic life we will have inequality. In politics, we will be recognising the principle of one man one vote and one vote one value. In social and economic life, we shall by reason of our social and economic structure, continue to deny the principle of one man one value. How long shall we continue to live this life of contradictions? How long shall we continue to deny equality in our social and economic life? If we continue to deny it for long, we will only put our political democracy in peril. We must remove this contradiction at the earliest possible moment or else those who suffer from inequality will blow up the structure of political democracy which this Assembly has so laboriously, built up.”

Ambedkar Converts to Buddhism

On May 24 1956, Ambedkar formally announced in Bombay that he would become a Buddhist . He stated that he was working on a book (which would be published posthumously), titled The Buddha and his Dhamma, and said that through it, he had come to realize that Buddhism was a religion that promoted equality. It directed man inwards, to find the true potential that lies hidden within. He stated that just as the Bhikkus of Buddha had come from different castes and regions of the country, they lost all identity once they became Bhikkus, in a way similar to rivers which lose their identity when they merge with the ocean.

On October 14, 1956, Ambedkar came to Nagpur to formally convert to Buddhism. Hundreds of thousands of people were in the city because the day happened to also be Dussehra. In front of a huge crowd, with the help of Bhikkhu Chandramani of Kushinara, Gorakhpur, Uttar Pradesh, Ambedkar participated with his second wife in an open ground at Shradhhanand Peth. Ambedkar clarified that he was not a part of Mahayana or Hinayana Buddhism, and would instead follow the original principles of Dhamma as laid down by Buddha.

Wearing a white silk dhoti and a white coat, with 500,000 people in attendance, Dr. Ambedkar and his wife repeated the five vows: abstinence from killing, stealing, telling lies, wrongful sex life and drinking. They then prostrated before the statue of Buddha and placed lotus petals at its feet. He then called for those in the crowd who wished to convert, and the entire gathering rose. Ambedkar then administered to them the tenets of the Buddhist faith: the three refuges, the five precepts and the 22 pledges. He said that he hoped that in ten to fifteen years, India would be a Buddhist country.

Many commentators, including Veer Savarkar, were glad that Ambedkar chose Buddhism to convert to, since they considered it a non-Vedic Indian religious system.

Within a few months of this momentous event, Ambedkar passed away in his sleep in the early morning of December, 6, 1956. He was 65 years old.

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Writings and Speeches of Dr. Babasaheb Ambedkar

Writings and speeches of dr. babasaheb ambedkar (hindi).

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Paragraph On Bhimrao Ambedkar 100, 150, 200, 250 to 300 Words for Kids, Students, and Children

February 7, 2024 by Prasanna

Paragraph On Bhimrao Ambedkar:  Bhimrao Ambedkar is termed as the father of the Constitution of India.  Though he hailed from a socially backward caste, he rose to unparalleled height.  As a result of casteism, he was subjected to blatant discrimination at school.  However, it did not hold him back from attaining excellent marks and pursuing higher education.  He was determined to bring about a radical change in society.

You can read more  Paragraph Writing  about articles, events, people, sports, technology many more.

Paragraph on Bhimrao Ambedkar – 100 Words for Classes 1, 2, 3, Kids

Babasaheb Ambedkar’s full name was Bhimrao Ramji Ambedkar. He took birth on 14th April 1891. He was born to Ramji Maloji Sakpal and Bhimabai in a small village in Madhya Pradesh. As a child, he took a deep interest in studies. He became the first law minister after India became independent. He fought for the backward class as he could not see unjust against Untouchables or Dalits. He wrote the Indian Constitution in India’s national language – Hindi. He was awarded the Bharat Ratna in 1990. He died of Diabetes on 6th December 1956. Many statues and parks are built in his memory.

Paragraph on Bhimrao Ambedkar – 150 Words for Classes 4, 5, Children

Bhimrao Ambedkar took birth in a Dalit family on 14th April 1891 to Ramji Maloji Sakpal and Bhimabai.  He was from a small Mhow village in Madhya Pradesh. He was a sincere student during his school days.  Though he was an excellent student, he faced discrimination at every stage of his life.  He completed his higher education from Bombay University, Columbia University, USA, and London School of Economics.

Bhimrao Ramji Ambedkar is fondly remembered as Babasaheb because he worked for the Untouchables or Dalits’ welfare.  He is called the father of the Indian Constitution since he drafted the Indian Constitution in India’s national language for the first time.

Paragraph on Bhimrao Ambedkar – 200 Words for Classes 6, 7, 8, Students

Born in a small village of Madhya Pradesh, Bhimrao Ambedkar was the son of Ramji Maloji Sakpal and Bhimabai.  Since his parents were Dalits, he was not given equal opportunities.  During his growing years, he encountered many challenges and social discrimination.  Teachers and other students treated Bhimrao Ambedkar with inferiority.  Yet, he was not discouraged.  He was exceptional in studies.  He enrolled himself at Bombay University.  He further pursued his Ph.D. in economics and political science from Columbia University, USA.  After returning from the United States, he led the committee to draft the constitution of India.  He held the post of the first law minister after independence of India.

Whenever we think of our Indian Constitution, we remember our B. R. Ambedkar. Thus, he is popularly known as the father of the Indian Constitution.  However, his fellow countryman fondly called him Babasaheb because he was like a father figure to them.  He fought for the fundamental rights of the lower castes and established their upliftment. He promoted education and struggled to seek equality for the Untouchables to enter temples. He also advocated eradicating gender inequality. He was conferred with Bharat Ratna in 1990 for his contributions. Before his death, he began following Buddhism.

Paragraph on Bhimrao Ambedkar – 250 to 300 Words for Classes 9, 10, 11, 12 and Competitive Exams Students

When Bhimrao Ambedkar was born to a poor Dalit father Ramji Maloji Sakpal and mother Bhimabai in a small Mhow village of Madhya Pradesh, nobody knew that he would grow up to be a great leader.  Every year, his birth date, 14th April 1891, is celebrated as Ambedkar Jayanti in India.  Though he hailed from a socially backward class and faced discrimination at every stage of his life, it never stopped him from becoming one of the greatest scholars of all time.  Moreover, his childhood was a series of struggles to fight prejudice for being Untouchables or Dalits.  His teachers and the other upper caste students would not allow Ambedkar to sit near them.  He was not allowed to touch the earthen pot to drink water.  Yet, he was not discouraged and continued to excel in academics.  After attaining his degree from the Elphinstone College, Bombay, he obtained his postgraduate degree from the London School of Economics.  He further continued his doctorate in political science and economics from the University of Columbia, USA.

He was a social activist, economist, reformer, and politician.  He held the post of the first law minister of our Independent India.  He was recognized as one of the greatest scholars and was invited to lead the committee to draft the Indian constitution.  He wanted to bring about dynamic social reforms in India.  He lent his voice to the suppressed and backward community.  He was determined to eradicate the caste system, promote education, and uplift the Untouchables.  He was the founder of the Independent Labour Party and the Scheduled Caste Federation.  He also contributed to the  Finance Commission of India and Reserve Bank of India.  In 1956, he became a Buddhist follower.  6th December is mourned as his death anniversary.  In 1990, he was conferred with Bharat Ratna for his contribution to India.

FAQ’s on Paragraph On Bhimrao Ambedkar

Question 1. Name the father of the Indian Constitution.

Answer: Bhimrao Ramji Ambedkar, the first law and justice minister of Independent India, was the architect of the Indian Constitution.  Some call him the father of the Constitution of India.

Question 2. Who won the Bharat Ratna in 1990?

Answer: Though Bhimrao Ambedkar died in 1956, he was posthumously conferred upon with the highest civilian award, the Bharat Ratna in 1990.

Question 3. What were the various roles played by Bhimrao Ambedkar?

Answer: Bhimrao Ambedkar was a multi-talented person.  He was a prolific student, a reputed scholar, economist, lawyer, professor, politician, social activist, author, and a barrister.  Apart from that, he served as a Military Secretary for a short period to the Gaikwad.

Question 4. Name the autobiography written by B.R. Ambedkar.

Answer: B.R. Ambedkar is the author of the short autobiography ‘Waiting for a Visa.’

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DR. BR Ambedkar's Death Anniversary: List of books written by Dr. Bhimrao Ambedkar

Dr. br ambedkar's death anniversary:  he is popularly known as the 'baba saheb' by his supporters throughout the world. he had command in around 64 subjects. read this article to know the list of books written by baba saheb..

DR. BR Ambedkar's Death Anniversary: Ambedkar Jayanti is observed on April 14. He was born in Mhow, India, on April 14, 1891. The Indian constitution was significantly influenced by him. He fought for the Dalit community's rights. After India gained independence, he served as its minister of law. He was the first Indian to pursue a doctorate and had completed master's degrees in about 64 different subjects.

Bharat Ratna Dr. Bhimrao Ambedkar is known as a world-class lawyer, Dalit political leader, and chief architect of the Indian Constitution. He is the most sought-after writer of the present era. In this article, we have listed some famous books written by Dr. Ambedkar.

Dr. Ambedkar had knowledge of around 9 languages like Hindi, Pali, Sanskrit, English, French, German, Marathi, Persian, and Gujarati. Dr. Ambedkar's books are currently counted among the most selling books in India.

Here is the list of some famous books written by Dr. Ambedkar;

The Education Department, Government of Maharashtra (Mumbai) published the collection of Ambedkar's writings and speeches in different volumes. Apart from the Government of Maharashtra; the Ministry of Social justice also publishes books written by Dr. Ambedkar.

There are two most selling books of Ambedkar namely the “Problem of the rupee” and “The Annihilation of caste”.  These two books are based on the economy of India and the social structure of India respectively.

Extract of the Problem of Rupee;

The book analyses the problems faced by Indian currency during a period when local businesses and the British administration were at loggerheads, it had a tremendous effect on the Indian currency’s value.

Dr. Ambedkar argued that the British government kept the exchange rate too much(overvalued) so that they could sell their goods in India. Worth mentioning here that overvalued makes the import cheaper and export costlier.

The book argues for the stabilization of monetary affairs and exchange rates. It eventually led to the formation of the Reserve Bank of India in 1935.

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