B. R.

Ambedkar
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Dr Bhimrao Ramji Ambedkar

Ambedkar delivering a speech to a rally at

Yeola, Nashik, on 13 October 1935
14 April 1891
Born
Mhow, Central Provinces, British
India (now inMadhya Pradesh)
6 December 1956 (aged 65)
Died
Delhi, India
Nationality Indian
Other
Baba, Baba Saheb, Bhima, Mooknayak
names
University of Mumbai
Columbia University
Alma mater
University of London
London School of Economics
Organizatio Samata Sainik Dal, Independent Labour
n
Party,Scheduled Castes Federation
1st Law Minister of India, Chairman of
Title
the Constitution Drafting Committee
Religion
Buddhism

Spouse(s)
Awards

Ramabai Ambedkar (m. 1906) [1]

Savita Ambedkar (m. 1948) [2]
Bharat Ratna

Signature

Bhimrao Ramji Ambedkar ([bimraw ramdi ambekr]; 14 April 1891 6

December 1956), popularly also known as Babasaheb, was an Indian jurist, political
leader, philosopher, anthropologist, historian, orator, economist, teacher, editor, prolific
writer, revolutionary and a revivalist for Buddhism in India. He was also the chief
architect of the Indian Constitution. In 2012 he was chosen greatest Indian in a
nationwide poll held by History TV and CNN-IBN.[3][4]
Born into a poor Mahar (considered an Untouchable caste) family, Ambedkar
campaigned against social discrimination, the system of Chaturvarna the
categorization of Hindu society into four varnas and the Hindu caste system. He
converted to Buddhism and is also credited with providing a spark for the
transformation of hundreds of thousands of Dalits or untouchables to Theravada
Buddhism. Ambedkar was posthumously awarded the Bharat Ratna, India's highest
civilian award, in 1990.[5]
Overcoming numerous social and financial obstacles, Ambedkar became one of the
first Dalit (untouchable) to obtain a college education in India. Eventually earning law
degree and doctorates for his study and research in law, economics and political
science from Columbia University and the London School of Economics, Ambedkar gained
a reputation as a scholar and practiced law for a few years, later campaigning by
publishing journals advocating political rights and social freedom for India's
untouchables. Mahatma Gandhi and Ambedkar often clashed because Ambedkar sought
to remove the Dalits out of the Hindu community, while Gandhi tried to save
Hinduism by exorcising untouchability. Ambedkar complained that Gandhi moved too
slowly, while Hindu traditionalists said Gandhi was a dangerous radical who rejected
scripture. Guha noted in 2012 that, "Ideologues have carried these old rivalries into
the present, with the demonization of Gandhi now common among politicians who
presume to speak in Ambedkars name."[6] Guha adds that their work complemented
each other, and Gandhi often praised Ambedkar.
He is regarded as a Bodhisattva by some Indian Buddhists, though he never claimed
himself to be a Bodhisattva.[7] Dr Ambedkar spoke while he was converting in 1956 in
a public function , accepting Buddhism does not only mean getting into new religion

it means entering into new form of life where everybody has responsibility to cultivate
wisdom, compassion and morality in this life moments, buddha`s dhamma is here to
guide and protect humanity, what we have to do is to strive for creating a moral
order[8]

Contents

1 Early life and education

2 Higher education

3 Opposition to untouchability

4 Protests

5 Poona Pact

6 Political career

7 Role in drafting India's Constitution

8 Role in the Formation of Reserve Bank of India

9 Second marriage

10 Returning to Buddhism

11 Death

12 Writings and speeches

13 Legacy

14 In popular culture

15 Notes and references

16 Further reading

[edit] Early life and education

Dr. Bhimrao Ramji Ambedkar seen as a young man [9]

Ambedkar was born in the town and military cantonment of Mhow in the Central
Provinces (now in Madhya Pradesh).[10] He was the 14th and last child of Ramji Maloji
Sakpal and Bhimabai.[11] His family was of Marathi background from the town of
Ambavade (Mandangad taluka) in the Ratnagiri district of modern-dayMaharashtra. They
belonged to the Mahar caste, who were treated as untouchables and subjected to
socio-economic discrimination.[12] Ambedkar's ancestors had for long been in the
employment of the army of the British East India Company, and, his father served in
the Indian Army at the Mhow cantonment. Having had little formal education
in Marathi and English, but encouraging his children to learn and work hard at school.
[citation needed]

Belonging to the Kabir Panth, Ramji Sakpal encouraged his children to read the Hindu
classics. He used his position in the army to lobby for his children to study at the
government school, as they faced resistance owing to their caste. Although able to
attend school, Ambedkar and other untouchable children were segregated and given
little attention or assistance by the teachers. They were not allowed to sit inside the
class. Even if they needed to drink water somebody from a higher caste would have to
pour that water from a height as they were not allowed to touch either the water or the
vessel that contained it. This task was usually performed for the young Ambedkar by
the school peon, and if the peon was not available then he had to go without water,
Ambedkar states this situation as "No peon, No Water".[13] He was required to sit on a
gunny sack which he had to take home with him. [14] Ramji Sakpal retired in 1894 and
the family moved to Satara two years later. Shortly after their move, Ambedkar's
mother died. The children were cared for by their paternal aunt, and lived in difficult
circumstances. Three sons Balaram, Anandrao and Bhimrao and two daughters

Manjula and Tulasa of the Ambedkars would go on to survive them. Of his brothers
and sisters, only Ambedkar succeeded in passing his examinations and graduating to a
high school. Bhimrao Sakpal Ambavadekar the surname comes from his native village
'Ambavade' in Ratnagiri District.[15] His Brahmin teacher, Mahadev Ambedkar, who
was fond of him, changed his surname from 'Ambavadekar' to his own surname
'Ambedkar' in school records.[15]

[edit] Higher education

Ambedkar's family moved to Bombay in 1902 and he became the only untouchable
enrolled at Elphinstone High School. In 1906 his marriage to a nine-year old girl,
Ramabai, was arranged.[1] In 1907, he passed his matriculation examination and in the
following year he entered Elphinstone College, which was affiliated to theUniversity of
Bombay, becoming the first from his untouchable community to do so. This success
provoked celebrations in his community and after a public ceremony he was presented
with a biography of the Buddha by Dada Keluskar, the author and a family friend.
[1]
By 1912, he obtained his degree in economics and political science from Bombay
University, and prepared to take up employment with the Baroda state government.
His wife, by then 19 years old gave birth to his first son, Yashwant, in the same year.
Ambedkar had just moved his young family and started work, when he dashed back to
Mumbai to see his ailing father, who died on 2 February 1913. [16]
In 1913 he moved to the United States. He had been awarded a Baroda State
Scholarship of 11.50 (Sterling) per month for three years under a scheme established
by the Gaekwar of Baroda that was designed to provide opportunities for postgraduate
education at Columbia University. Soon after arriving there he settled in rooms
at Livingston Hall with Naval Bhathena, a Parsi who was to be a lifelong friend. He
passed his MA exam in June 1915, majoring in Economics, with Sociology, History,
Philosophy and Anthropology as other subjects of study; he presented a
thesis, Ancient Indian Commerce. In 1916 he offered another MA thesis, National
Dividend of India-A Historic and Analytical Study. On 9 May, he read his paper Castes
in India: Their Mechanism, Genesis and Development before a seminar conducted by the
anthropologist Alexander Goldenweiser. In October 1916 he studied for the Bar
examination at Gray's Inn, and enrolled at the London School of Economics where he
started work on a doctoral thesis. In June 1917 he was obliged to go back to India as
the term of his scholarship from Baroda ended, however he was given permission to
return and submit his thesis within four years. He travelled separately from his
collection of books, which were lost when the ship on which they were despatched
was torpedoed and sunk by a German submarine. [16]

[edit] Opposition to untouchability

As Ambedkar was educated by the Princely State of Baroda, he was bound to serve that
State. He was appointed as Military Secretary to the Gaikwar of Barodabut had to quit
within a short time. He described the incident in his autobiography, Waiting for a Visa.[13]

Thereafter he tried to find ways to make a living for his growing family. He worked as
a private tutor, as an accountant, investment consulting business, but it failed when his
clients learned that he was an untouchable. [17] In 1918 he became Professor of Political
Economy in the Sydenham College of Commerce and Economicsin Bombay. Even though
he was successful with the students, other professors objected to his sharing the same
drinking-water jug that they all used.[18]
Ambedkar had been invited to testify before the Southborough Committee, which was
preparing the Government of India Act 1919. At this hearing, Ambedkar argued for
creating separate electorates and reservations for untouchables and other religious
communities.[citation needed] In 1920, he began the publication of the
weekly Mooknayak (Leader of the Silent) in Mumbai with the help of Chatrapati Shahu
Maharaj I (18841922), Maharaja of Kolhapur.[19]
Ambedkar went on to work as a legal professional. In 1926 he successfully defended
three non-Brahmin leaders who had accused the Brahmin community of ruining India

and were then subsequently sued for libel. Dhananjay Keer notes that "The victory was
resounding, both socially and individually, for the clients and the Doctor". [20]

[edit] Protests
While practicing law in the Bombay High Court, he tried to uplift the untouchables in
order to educate them. His first organized attempt to achieve this was the Bahishkrit
Hitakarini Sabha, which was intended to promote education and socio-economic
improvement, as well as the welfare of "outcastes", at the time referred to as depressed
classes.[21]
By 1927 Ambedkar decided to launch active movements against untouchability. He
began with public movements and marches to open up and share public drinking
water resources, also he began a struggle for the right to enter Hindu temples. He led
a satyagraha in Mahad to fight for the right of the untouchable community to draw
water from the main water tank of the town.[22]
He took part in an event in which an ancient Vedic[citation needed] text, Manusmti, was
burned by G. N. Sahasrabuddhe, a Brahmin.[23]
He was appointed to the Bombay Presidency Committee to work with the allEuropean Simon Commission in 1925.[24] This commission had sparked great protests
across India, and while its report was ignored by most Indians, Ambedkar himself
wrote a separate set of recommendations for future constitutional recommendations. [25]

[edit] Poona Pact

Due to Ambedkar's prominence and popular support amongst the untouchable
community, he was invited to attend the Second Round Table Conference in London
in 1932.[26] Gandhi fiercely opposed a separate electorate for untouchables, saying he
feared that such an arrangement would split the Hindu community into two groups. [26]
In 1932, when the British had agreed with Ambedkar and announced a Communal
Award of a separate electorate, Gandhi protested by fasting while imprisoned in
the Yerwada Central Jail of Poona. The fast provoked huge civil unrest across India and
orthodox Hindu leaders, Congress politicians and activists such as Madan Mohan
Malaviya and Palwankar Baloo organized joint meetings with Ambedkar and his
supporters at Yerwada. Fearing a communal reprisal and genocidal acts against
untouchables,[27] Ambedkar was coerced into agreeing with Gandhi. [citation needed] This
agreement, which saw Gandhi end his fast and Ambedkar drop his demand for a
separate electorate, was called the Poona Pact. Instead, a certain number of seats were

reserved specifically for untouchables (who in the agreement were called the
"Depressed Class").[28]

[edit] Political career

In 1935, Ambedkar was appointed principal of the Government Law College, Mumbai, a
position he held for two years. Settling in Mumbai, Ambedkar oversaw the
construction of a house, and stocked his personal library with more than 50,000
books.[29] His wife Ramabai died after a long illness in the same year. It had been her
long-standing wish to go on a pilgrimage to Pandharpur, but Ambedkar had refused to
let her go, telling her that he would create a new Pandharpur for her instead of
Hinduism's Pandharpur which treated them as untouchables. Speaking at the Yeola
Conversion Conference on 13 October in Nasik, Ambedkar announced his intention to
convert to a different religion and exhorted his followers to leave Hinduism.[29] He
would repeat his message at numerous public meetings across India.
In 1936, Ambedkar founded the Independent Labour Party, which contested in the 1937
Bombay election to the Central Legislative Assembly for the 13 reserved and 4 general
seats and securing 11 and 3 seats respectively.[30]
On his report to the Viceroy about Bombay Presidency election, the Governor of
Bombay, Lord Brabourne said that:
Dr. Ambedkar's boast of winning, not only the 15 seats which are reserved for the
Harijans, but also a good many more looks like completely falsified, as I feared it
would be.
[31]

Ambedkar published his book The Annihilation of Caste in the same year. This
strongly criticized Hindu orthodox religious leaders and the caste system in general.
[32]
Ambedkar served on the Defence Advisory Committee [19] and the Viceroy's
Executive Council as minister for labour.[19]
In his work Who Were the Shudras?, Ambedkar attempted to explain the formation of
Untouchables. He saw the Shudras, who form the lowest caste in the ritual hierarchy
of the Hindu caste system, as being separate from Untouchables. Ambedkar oversaw
the transformation of his political party into the Scheduled Castes Federation, although it
performed poorly in the elections held in 1946 for the Constituent Assembly of India. In
his 1948 sequel to Who Were the Shudras?, which he titled The Untouchables: A
Thesis on the Origins of Untouchability, Ambedkar said that:

The Hindu Civilisation ... is a diabolical contrivance to suppress and enslave

humanity. Its proper name would be infamy. What else can be said of a civilisation
which has produced a mass of people ... who are treated as an entity beyond human
intercourse and whose mere touch is enough to cause pollution? [2]
Ambedkar was also critical of Islam and its practices in South Asia. While justifying
the Partition of India, he condemned the practice of child marriage, as well as the
mistreatment of women, in Muslim society.
No words can adequately express the great and many evils of polygamy and
concubinage, and especially as a source of misery to a Muslim woman. Take the caste
system. Everybody infers that Islam must be free from slavery and caste. [...] [While
slavery existed], much of its support was derived from Islam and Islamic countries.
While the prescriptions by the Prophet regarding the just and humane treatment of
slaves contained in the Koran are praiseworthy, there is nothing whatever in Islam that
lends support to the abolition of this curse. But if slavery has gone, caste among
Musalmans [Muslims] has remained.[33]

[edit] Role in drafting India's Constitution

"Ambedkar at his desk" (an art piece) at Ambedkar Museum in Pune

Upon India's independence on 15 August 1947, the new Congress-led government
invited Ambedkar to serve as the nation's first law minister, which he accepted. On 29
August, Ambedkar was appointed Chairman of the Constitution Drafting Committee,
charged by the Assembly to write India's new Constitution. [34]
Granville Austin has described the Indian Constitution drafted by Ambedkar as 'first and

foremost a social document'. ... 'The majority of India's constitutional provisions are
either directly arrived at furthering the aim of social revolution or attempt to foster
this revolution by establishing conditions necessary for its achievement.' [35]
The text prepared by Ambedkar provided constitutional guarantees and protections for
a wide range of civil liberties for individual citizens, including freedom of religion, the

abolition of untouchability and the outlawing of all forms of discrimination.

[36]
Ambedkar argued for extensive economic and social rights for women, and also
won the Assembly's support for introducing a system of reservations of jobs in the civil
services, schools and colleges for members of scheduled castes andscheduled tribes, a
system akin to affirmative action.[37] India's lawmakers hoped to eradicate the socioeconomic inequalities and lack of opportunities for India's depressed classes through
these measures. The Constitution was adopted on 26 November 1949 by the
Constituent Assembly.
Ambedkar resigned from the cabinet in 1951 following the stalling in parliament of
his draft of the Hindu Code Bill, which sought to expound gender equality in the laws
of inheritance, marriage and the economy.[citation needed] Ambedkar independently
contested an election in 1952 to the lower house of parliament, the Lok Sabha, but was
defeated.[38] He was appointed to the upper house, of parliament, the Rajya Sabha in
March 1952 and would remain as member till death. [39]

[edit] Role in the Formation of Reserve Bank of India

Dr. Ambedkar was an economist by his basic training. His career was characterised by
two distinct phases : the first one up to 1921 as a professional economist contributing
scholarly books and the second one as a political leader thereafter until his demise in
1956, during which he made pathbreaking contributions as a champion of human
rights for the untouchables. Dr. Ambedkar wrote three scholarly books on economics:
(i) Administration and Finance of the East India Company, (ii) The Evolution of
Provincial Finance in British India, and (iii) The Problem of the Rupee: Its Origin and
Its Solution[40][41][42]
Reserve Bank of India (RBI) came into picture according to the guidelines laid down
by Dr Ambedkar. RBI was conceptualized as per the guidelines, working style and
outlook presented by Dr Ambedkar in front of the Hilton Young Commission. When
this commission came to India under the name of Royal Commission on Indian
Currency & Finance, each and every member of this commission were holding Dr
Ambedkars book named The Problem of the Rupee Its origin and its solution.
(The legislative assembly passed this under the name of RBI act 1934, its need,
working style and its outlook was presented by Dr Ambedkar in-front of Hilton Young
Commission. Read, Evidence before the Royal Commission on Indian Currency and
Finance and The Problem of the Rupee Its origin and its solution.) [43][44][45][46]
Prof. Amartya Sen ,6th Indian to get Prestigious Nobel Prize has recently claimed in a
lecture session :

Ambedkar is my Father in Economics. He is true celebrated champion of the

underprivileged.He deserves more than what he has achieved today. However he was
highly controversial figure in his home country,though it was not the reality. His
contribution in the field of economics is marvelous and will be remembered
forever..![47]

[edit] Second marriage

After the completion of the drafting of India's constitution, Ambedkar went to
Bombay for treatment. There he met Dr. Sharada Kabir, a Saraswat Brahmin, whom he
married on 15 April 1948, at his home in New Delhi. [48] She adopted the name Savita
and took care of him for the rest of his life. [2]

[edit] Returning to Buddhism

Ambedkar discovered from his research on ancient India and anthropology that the
Mahar people were an ancient Buddhist community of India who had been forced to
live outside villages as outcasts because they refused to renounce their Buddhist
practices.[citation needed] He considered this to be why they became untouchables [citation
needed]
and he wrote a book on this topic, entitled Who were the Shudras?.

Dikshabhumi, a stupa at the site in Nagpur, where Ambedkar embraced Buddhism along

with many of his followers

Ambedkar studied Buddhism all his life, and around 1950s, Ambedkar turned his
attention fully to Buddhism and travelled to Sri Lanka (then Ceylon) to attend a
convention of Buddhist scholars and monks.[49] While dedicating a new
Buddhist vihara near Pune, Ambedkar announced that he was writing a book on
Buddhism, and that as soon as it was finished, he planned to make a formal
conversion back to Buddhism.[50] Ambedkar twice visited Burma in 1954; the second
time in order to attend the third conference of the World Fellowship of Buddhists
in Rangoon.[51] In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist
Society of India.[52] He completed his final work, The Buddha and His Dhamma, in 1956. It
was published posthumously.[52]

After meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,
[53]
Ambedkar organised a formal public ceremony for himself and his supporters
inNagpur on 14 October 1956. Accepting the Three Refuges and Five Precepts from a
Buddhist monk in the traditional manner, Ambedkar completed his own conversion,
along with his wife. He then proceeded to convert some 500,000 of his supporters
who were gathered around him.[50] He prescribed the 22 Vows for these converts, after
the Three Jewels and Five Precepts. He then traveled to Kathmandu in Nepal to attend
the Fourth World Buddhist Conference.[51] His work onThe Buddha or Karl Marx and
"Revolution and counter-revolution in ancient India" remained incomplete. [54]

[edit] Death

Annal Ambedkar Manimandapam, Chennai

Bust of Ambedkar at Ambedkar Museum in Pune

Since 1948, Ambedkar had been suffering from diabetes. He was bed-ridden from June
to October in 1954 owing to side-effects from his medication and failing eyesight.
[50]
He had been increasingly embittered by political issues, which took a toll on his
health. His health worsened during 1955. Three days after completing his final

manuscript The Buddha and His Dhamma, Ambedkar died in his sleep on 6 December
1956 at his home in Delhi.
A Buddhist cremation[55] was organised for him at Dadar Chowpatty beach on 7
December, attended by hundreds of thousands of people. [56] A conversion program was
supposed to be organised on 16 December 1956.[57] So, those who had attended the
cremation were also converted to Buddhism at the same place. [57]
Ambedkar was survived by his second wife, who died in 2003. [58] and his son
Yashwant (known as Bhaiyasaheb Ambedkar).[59] Ambedkar's grandson, Ambedkar
Prakash Yashwant, is the chief-adviser of the Buddhist Society of India, [60] leads
the Bharipa Bahujan Mahasangh[61] and has served in both houses of the Indian Parliament.
[61]

A number of unfinished typescripts and handwritten drafts were found among

Ambedkar's notes and papers and gradually made available. Among these
wereWaiting for a Visa, which probably dates from 193536 and is an
autobiographical work, and the Untouchables, or the Children of India's Ghetto,
which refers to the census of 1951.[50]
A memorial for Ambedkar was established in his Delhi house at 26 Alipur Road. His
birthdate is celebrated as a public holiday known as Ambedkar Jayanti or Bhim Jayanti.
He was posthumously awarded India's highest civilian honour, the Bharat Ratna, in
1990.[62] Many public institutions are named in his honour, such as the Dr. Babasaheb
Ambedkar Open University in Hyderabad; B. R. Ambedkar Bihar University, Muzaffarpur; the
Dr. B. R. Ambedkar National Institute of Technology, Jalandhar; Dr. Babasaheb
Ambedkar Technological University, Lonere,Maharashtra; the Dr. Babasaheb
Ambedkar International Airport in Nagpur, otherwise known as Sonegaon Airport; the
Tamil Nadu Dr. Ambedkar Law University in Tamil Nadu; DR. Ambedkar Law
Collage in Nagpur; Dr. Ambedkar Government Law College in Chennai, Tamil Nadu;
and Dr. B. R. Ambedkar College of Law, Andhra University, Vishakapatnam. A large official
portrait of Ambedkar is on display in the Indian Parliament building. B R Ambedkar,
was voted as the Greatest Indianon 14 August 2012 in a poll spearheaded by History
TV18 and CNN IBN. Nearly 2 crore votes were cast, making him the most popular
Indian figure since the launch of the initiative. [63]
On the anniversary of his birth (14 April) and death (6 December), and on Dhamma
Chakra Pravartan Din (14 October) at Nagpur, at least half a million people gather to
pay homage to him at his memorial in Mumbai. [64] Thousands of bookshops are set up,
and books are sold. His message to his followers was
"Educate!,Organize!,Agitate!," ."[65]

[edit] Writings and speeches

The Education Department, Government of Maharashtra(Bombay) published the
collection of Ambedkar's writings and speeches in different volumes. [66]
Volume
Description
No.
vol. 1.
Castes in India: Their Mechanism, Genesis and Development and 11 other essays
Dr Ambedkar in the Bombay Legislature, with the Simon Commission and at the
vol. 2.
Round Table Conferences, 19271939
Philosophy of Hinduism; India and the pre-requisites of communism; Revolution and
vol. 3.
counter-revolution;Buddha or Karl Marx
vol. 4.
Riddles in Hinduism[67]
vol. 5.
Essays on untouchables and un-touchability
vol. 6.
The evolution of provincial finance in British India
vol. 7.
Who were the shudras? ; The untouchables
vol. 8.
Pakistan or the partition of India
What Congress and Gandhi have done to the untouchables; Mr. Gandhi and the
vol. 9.
emancipitation of the untouchables
vol. 10. Dr. Ambedkar as member of the Governor General's Executive Council, 194246
vol. 11. The Buddha and his Dhamma
Unpublished writings; Ancient Indian commerce; Notes on laws; Waiting for a Visa ;
vol. 12.
Miscellaneous notes, etc.
vol. 13. Dr. Ambedkar as the principal architect of the Constitution of India
vol. 14. (2 parts) Dr. Ambedkar and The Hindu Code Bill
Dr. Ambedkar as free India's first Law Minister and member of opposition in Indian
vol. 15.
Parliament (19471956)
vol. 16. Dr. Ambedkar's The Pali grammar
(Part I) Dr. B.R. Ambedkar and his Egalitarian Revolution Struggle for Human
Rights. Events starting from March 1927 to 17 November 1956 in the chronological
order
(Part II) Dr. B. R. Ambedkar and his Egalitarian Revolution Socio-political and
vol. 17
religious activities. Events starting from November 1929 to 8 May 1956 in the
chronological order
(Part III) Dr. B. R. Ambedkar and his Egalitarian Revolution Speeches. Events
starting from 1 January to 20 November 1956 in the chronological order
vol. 18
(3 parts) Dr. B. R. Ambedkars Speeches and writing in Marathi
vol. 19
Dr. B. R. Ambedkars Speeches and writing in Marathi
vol. 20
Dr. B. R. Ambedkars Speeches and writing in Marathi
vol. 21
Dr. B. R. Ambedkars Photo Album and correspondence.

[edit] Legacy

This section may contain original research. (September 2007)

Ambedkar's legacy as a socio-political reformer, had a deep effect on modern India. In

post-Independence India his socio-political thought has acquired respect across the
political spectrum. His initiatives have influenced various spheres of life and
transformed the way India today looks at socio-economic policies, education
and affirmative action through socio-economic and legal incentives. His reputation as a
scholar led to his appointment as free India's first law minister, and chairman of the
committee responsible to draft a constitution. He passionately believed in the freedom
of the individual and criticized equally both orthodox casteist Hindu society. His
condemnation of Hinduism and its foundation of caste system, made him controversial
and unpopular among the Hindu right. His conversion to Buddhism sparked a revival
in interest in Buddhist philosophy in India and abroad. [68]
Ambedkar's political philosophy has given rise to a large number of Mass political
parties, publications and workers' unions that remain active across India, especially in
Maharashtra. His promotion of the Buddhist movement has rejuvenated interest in
Buddhist philosophy in many parts of India. Mass conversion ceremonies have been
organized by human rights activists in modern times, emulating Ambedkar's Nagpur
ceremony of 1956.[69]
Outside India, at the end of the 1990s, some Hungarian Romani people drew parallels
between their own situation and the situation of the downtrodden people in India.
Inspired by Ambedkar's approach, they started to convert to Buddhism. [70]

[edit] In popular culture

Several movies, plays, and other works have been based on the life and thoughts of
Ambedkar. These include:
Jabbar Patel directed the English-language movie, Dr. Babasaheb Ambedkar,[71] in
2000. This biographical depiction was sponsored by India's National Film
Development Corporation and the Ministry of Social Justice. The film was released
after a long and controversial gestation period. [72]
David Blundell, professor of anthropology at UCLA and historical
ethnographer, has established 'Arising Light' a series of films and events that
are intended to stimulate interest and knowledge about the social and welfare
conditions in India. Arising Light is a film on the life on Dr B. R. Ambedkar
and social welfare in India.

 The play 'Ambedkar Aur Gandhi', directed by Arvind Gaur and written by Rajesh
Kumar, tracks two prominent personalities of history Mahatma Gandhi and
Bhimrao Ambedkar.[73]
A Vedic scholar from Pune, Prabhakar Joshi, began writing a biography of
Ambedkar in Sanskrit in 2004. Joshi is a recipient of Maharashtra
Government's 'Mahakavi Kalidas' award. The completed work, "Bhimayan",
comprises 1577 Shlokas and is intended as an atonement for the injustice done
to the young Bhimrao by some teachers.[74]
The Dr. B. R. Ambedkar Samajik Parivarthan Sthal has been constructed at
Lucknow by the BSP leader Mayawati. The chaitya consists of monuments
showing Ambedkar's biography and quotes

[edit] Notes and references

1.

^ a b c Pritchett, Frances. "In the

1900s" (PHP).http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/timeline/1900s
.html. Retrieved 5 January 2012.

2.

^ a b c Pritchett, Frances. "In the

1940s".http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/timeline/1940s.html.
Retrieved 2012-06-13.

3.

^ cnn ibn. http://ibnlive.in.com/videos/282480/the-greatest-indian-afterindependence-br-ambedkar.html.

4.

^ http://www.historyindia.com/TGI/

5.

^ Government Of India Ministry of Home Affairs Website LIST OF

RECIPIENTS OF BHARAT RATNA Website as seen on 18/6/2012

6.

^ Ramachandra Guha, "The Other Liberal Light" The New Republic June
22, 2012

7.

^ Michael (1999), p. 65, notes that "The concept of Ambedkar as a

Bodhisattva or enlightened being who brings liberation to all backward classes

is widespread among Buddhists." He also notes how Ambedkar's pictures are
enshrined side-to-side in Buddhist Vihars and households in Indian Buddhist
homes.
8.

^ http://atrocitynews.com/2007/05/31/goenka-talks-on-dr-ambedkar-dream/

9.

^ Frances Pritchett. "youth". Columbia.edu. Archived from the original on

25 June
2010.http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/timeline/graphics/youth.
html. Retrieved 17 July 2010.
10.

^ Jaffrelot, Christophe (2005). Ambedkar and Untouchability: Fighting

the Indian Caste System. New York: Columbia University Press. p. 2. ISBN 0-23113602-1.

11.

^ Pritchett, Frances. "In the 1890s" (PHP). Archived from the original on 7

September
2006.http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/timeline/1890s.html.
Retrieved 2 August 2006.
12.

^ Encyclopdia Britannica. "Mahar".

britannica.com.http://www.britannica.com/EBchecked/topic/357931/Mahar. Retrieved

12 January 2012.
13.

^ a b Frances Pritchett. "Waiting for a Visa, by Dr. B. R. Ambedkar".

Columbia.edu. Archived from the original on 24 June
2010.http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/txt_ambedkar_waiting.h
tml. Retrieved 17 July 2010.

14.

^ KURIAN, SANGEETH. "Human rights education in schools". The

Hindu.http://www.hindu.com/yw/2007/02/23/stories/2007022304300600.htm.

15.

^ a b "Bhim, Eklavya". outlookindia.com. Archived from the original on 11

August 2010. http://www.outlookindia.com/article.aspx?263871. Retrieved 17 July
2010.

16.

^ a b Pritchett, Frances. "In the

1910s" (PHP).http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/timeline/1910s
.html. Retrieved 5 January 2012.

17.

^ Keer, Dhananjay (1971) [1954]. Dr. Ambedkar: Life and Mission.

Mumbai: Popular Prakashan. pp. 3738. ISBN 8171542379.OCLC 123913369.

18.

^ ed Ian Harris. Buddhism and politics in twentieth-century Asia. Continuum

International Publishing Group.http://books.google.co.in/books?
id=0rwiLKm3LGUC&pg=PA84&dq=ambedkar+discriminated+at+Sydenham+College+
of+Comme&hl=en&sa=X&ei=FqsOT_PyKI6HrAfYxsiAAg&ved=0CDUQ6AEwAA#v
=onepage&q=ambedkar%20discriminated%20at%20Sydenham%20College%20of
%20Comme&f=false.

19.

20.

^ a b c Jaffrelot, Christophe (2005). Dr Ambedkar and Untouchability:

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life and mission (Third Edition ed.). Mumbai: Popular Prakashan Private
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constitute India into a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC
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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 of the
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OURSELVES THIS CONSTITUTION."
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[edit] Further reading

Find more about B. R. Ambedkar at Wikipedia's sister projects

Definitions and translations from Wiktionary

Media from Commons
Learning resources from Wikiversity
News stories from Wikinews
Quotations from Wikiquote
Source texts from Wikisource
Textbooks from Wikibooks

Michael, S.M. (1999). Untouchable, Dalits in Modern India. Lynne Rienner

Publishers. ISBN 978-1-55587-697-5.
Beltz, Johannes; Jondhale, S., eds. Reconstructing the World: B.R. Ambedkar
and Buddhism in India. New Delhi: Oxford University Press.
Sangharakshita, Urgyen. Ambedkar and Buddhism. ISBN 0-904766-28-4. PDF
Jaffrelot, Christophe (2004). Ambedkar and Untouchability. Analysing and
Fighting Caste. New York: Columbia University Press.
Omvedt, Gail. Ambedkar: Towards an Enlightened India. ISBN 0-670-04991-3.
Gautam, C. (May 2000). Life of Babasaheb Ambedkar (Second ed.). London:
Ambedkar Memorial Trust.
Kuber, W. N.. Dr. Ambedkar: A Critical Study. New Delhi: People's Publishing
House.
Bholay, Bhaskar Laxman (2001). Dr Dr. Baba Saheb Ambedkar: Anubhav Ani
Athavani. Nagpur: Sahitya Akademi.

 Kasare, M. L.. Economic Philosophy of Dr. B.R. Ambedkar. New Delhi: B. I.

Publications.
Ahir, D. C.. The Legacy Of Dr. Ambedkar. Delhi: B. R. Publishing. ISBN 817018-603-X.
Ajnat, Surendra (1986). Ambedkar on Islam. Jalandhar: Buddhist Publ..
Fernando, W. J. Basil (2000). Demoralisation and Hope: Creating the Social
Foundation for Sustaining DemocracyA comparative study of N. F. S.
Grundtvig (17831872) Denmark and B. R. Ambedkar (18811956) India.
Hong Kong: AHRC Publication. ISBN 962-8314-08-4.
"Pakistan or the Partition of
India". http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_partition/in
dex.html.

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Indira

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Vinoba
Bhave (1983)

Khan Abdul
Ghaffar
Khan (1987)

M. G.
Ramachandran(
1988)

B. R.
Ambedkar(19
90)

Nelson
Mandela(1990)

Rajiv
Gandhi (1991)

Sardar
Vallabhbhai
Patel (1991)

Morarji
Desai (1991)

Abul Kalam
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J. R. D.
Tata (1992)

Satyajit
Ray (1992)

A. P. J. Abdul
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Gulzarilal
Nanda(1997)

Aruna Asaf
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M. S.
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Chidambaram
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