B. R. Ambedkar - Wikipedia, The Free Encyclopedia

Bhimrao Ramji Ambedkar
Chairman of the Constitution Drafting Committee

In office
29 August 1947 24 January 1950
1st Minister of Law and Justice
In office
15 August 1947 September 1951
President Rajendra Prasad
Prime Minister Jawaharlal Nehru
Preceded by Position established
Labour Member, Viceroy's Executive Council
In office
19421946
Preceded by Feroz Khan Noon
Succeeded by Position abolished
Personal details
Born 14 April 1891
Mhow, Central Provinces, India
(now in Madhya Pradesh)
Died 6 December 1956 (aged 65)
Delhi, India
Nationality Indian
Spouse(s)
Ramabai (m. 1906)
[2]
Savita Ambedkar (m. 1948)
[3]
B. R. Ambedkar
From Wikipedia, the free encyclopedia
Bhimrao Ramji Ambedkar ([bimraw ramdi
ambekr]; 14 April 1891 6 December 1956),
popularly known as Babasaheb, was an Indian lawyer,
politician and academic. A revivalist for Buddhism in
India, he inspired the Modern Buddhist movement. As
independent India's first law minister, he was principal
architect of the Constitution of India.
Born into a poor Mahar family, Ambedkar campaigned
against social discrimination, the Indian caste system. He
converted to Buddhism and is also credited with providing
a spark for the conversion of hundreds of thousands of
lower caste members to Buddhism. Ambedkar was
posthumously awarded the Bharat Ratna, India's highest
civilian award, in 1990.
[4]
Eventually earning a 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.
He is regarded as a Bodhisattva by some Indian
Buddhists, though he never claimed it himself.
[5]
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 Role in economic planning
10 Opposition to Article 370 in the Indian
Constitution
11 Second marriage
12 Conversion to Buddhism
13 Death
B. R. Ambedkar - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/B._R._Ambedkar
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Alma mater University of Mumbai
Columbia University
University of London
London School of Economics
Religion Buddhism
Signature
Military service
Awards Bharat Ratna
14 Legacy
15 In popular culture
16 Writings and speeches
17 See also
18 References
19 Further reading
Early life and education
Ambedkar was born in the town and military cantonment of Mhow in the Central Provinces (now in Madhya
Pradesh).
[6]
He was the 14th and last child of Ramji Maloji Sakpal and Bhimabai.
[7]
His family was of
Marathi background from the town of Ambavade (Mandangad taluka) in Ratnagiri district of modern-day
Maharashtra. They belonged to the Mahar caste, who were treated as untouchables and subjected to socio-
economic discrimination.
[8]
Ambedkar's ancestors had 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.
[9]
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, someone 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".
[10]
He was required to sit
on a gunny sack which he had to take home with him.
[11]
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. His original surname Ambavadekar comes from his
native village 'Ambavade' in Ratnagiri District.
[12]
His Brahmin teacher, Mahadev Ambedkar, who was fond
of him, changed his surname from 'Ambavadekar' to his own surname 'Ambedkar' in school records.
[12]
Higher education
In 1897, Ambedkar's family moved to Bombay where Ambedkar became the only untouchable enrolled at
Elphinstone High School. In 1906, his marriage to a nine-year old girl, Ramabai, was arranged.
[2]
In 1907, he passed his matriculation examination and in the following year he entered Elphinstone College,
which was affiliated to the University 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.
[2]
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 15 years old, had just moved his young family and
started work, when he had to quickly return to Mumbai to see his ailing father, who died on 2 February
1913.
[13]
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Ambedkar as a young man.
Ambedkar as a barrister in 1922
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 in New York City. 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 M.A. 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 completed his second thesis,
National Dividend of India-A Historic and Analytical Study for
another M.A. and finally he received his PhD in Economics in 1917
for his third thesis, after he left for London. 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 enrolled for the Bar course at
Gray's Inn, and also at the same time enrolled at the London School
of Economics where he started work on a doctoral thesis. But 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 to submit his thesis within four years. His thesis was on the "Indian Rupee."
Ambedkar came back to London at the first opportunity and completed his studies. At the London School of
Economics he took a Master's degree in 1921 and in 1923 he took his D.Sc.in Economics, and the same year
he was called to the Bar by Gray's Inn. His third and fourth Doctorates (Ll.D, Columbia, 1952 and Ll.D.,
Osmania, 1953) were conferred honoris causa.
Incidentally, in his journey (1917) he travelled separately from his collection of books, which were lost when
the ship on which they were dispatched was torpedoed and sunk by a German submarine.
[13]
Opposition to untouchability
As Ambedkar was educated by the Princely State of Baroda, he was
bound to serve it. He was appointed as Military Secretary to the
Gaikwad but had to quit within a short time. He described the
incident in his autobiography, Waiting for a Visa.
[10]
Thereafter he
tried to find ways to make a living for his growing family. He worked
as a private tutor, as an accountant, and established an investment
consulting business, but it failed when his clients learned that he was
an untouchable.
[14]
In 1918 he became Professor of Political
Economy in the Sydenham College of Commerce and Economics in
Mumbai. Even though he was successful with the students, other
professors objected to his sharing the same drinking-water jug that
they all used.
[15]
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.
[16]
In 1920, he began the publication of the weekly
Mooknayak (Leader of the Silent) in Mumbai with the help of Shahu
II (18741922), Maharaja of Kolhapur.
[17]
Ambedkar went on to work as a legal professional. In 1926 he successfully defended three non-Brahmin
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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".
[18]
Protests
While practicing law in the Bombay High Court, he tried to uplift the untouchables in order to educate them.
His first organised 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.
[19]
For the protection of Dalit rights he started many periodicals like Mook
Nayak, Bahishkrit Bharat, and Equality Janta.
[20]
He was appointed to the Bombay Presidency Committee to work with the all-European Simon Commission
in 1925.
[21]
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 the future Constitution of
India.
[22]
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. He also 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.
[23]
In 1930, Ambedkar launched Kalaram Temple movement. This was a non-violent movement for which he
was preparing for three months. About 15000 volunteers assembled at Kalaram Temple satygraha making
one of the greatest processions of Nashik. The procession was headed by a military band, a batch of scouts,
women and men walked in discipline, order and determination to see the god for the first time. When they
reached to gate, the gates were closed by Brahmin authorities. This movement was for human dignity and
self-respect.
[24]
Poona Pact
Due to Ambedkar's prominence and popular support amongst untouchable community, he was invited to
attend the Second Round Table Conference in London in 1932.
[25]
Gandhi fiercely opposed a separate
electorate for untouchables, saying he feared that such an arrangement would split Bhramins and Dalits,
dividing the Hindu community into two groups.
[25]
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 organised joint meetings with Ambedkar and his
supporters at Yerwada. Fearing a communal reprisal and genocidal acts against untouchables, Ambedkar was
forced into agreeing with Gandhi.
[26]
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").
[27]
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
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library with more than 50,000 books.
[28]
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.
[28]
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.
[29]
Ambedkar published his book Annihilation of Caste in the same year. It strongly criticised Hindu orthodox
religious leaders, the caste system in general
[30]
and included "a rebuke of Gandhi" on the subject.
[31]
Ambedkar served on the Defence Advisory Committee
[32]
and the Viceroy's Executive Council as minister
for labour.
[32]
In his work Who Were the Shudras?, Ambedkar attempted to explain the formation of Untouchables. He saw
the Shudras and Ati Shudras who form the lowest caste in the ritual hierarchy of the 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.
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]
Role in drafting India's Constitution
Upon India's Transfer of Power by British Government to leaders of High Cast 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, he 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. Ambedkar argued for extensive economic and social rights for
women, and also won the Assembly's support for introducing a system of reservations of jobs in the civil
services, schools and colleges for members of scheduled castes and scheduled tribes and Other Backward
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People paying tribute at the central
statue of Babasaheb Ambedkar in Dr.
Babasaheb Ambedkar Marathwada
University in Aurangabad.
Class, a system akin to affirmative action.
[36]
India's lawmakers
hoped to eradicate the socio-economic inequalities and lack of
opportunities for India's depressed classes through these
measures.
[37]
The Constitution was adopted on 26 November 1949
by the Constituent Assembly.
[38]
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 and marriage.
[39]
Ambedkar independently contested an election in 1952 to the lower
house of parliament, the Lok Sabha, but was defeated.
[40]
He was
appointed to the upper house, of parliament, the Rajya Sabha in
March 1952 and would remain as member till death.
[41]
Role in the formation of Reserve Bank of
India
Ambedkar was an economist by training and until 1921 his career
was as a professional economist. It was after that time that he
became a political leader. He wrote three scholarly books on
economics:
Administration and Finance of the East India Company,
The Evolution of Provincial Finance in British India, and
The Problem of the Rupee: Its Origin and Its Solution
[42][43][44]
The Reserve Bank of India (RBI), formed in 1934, was based on the ideas that Ambedkar presented to the
Hilton Young Commission.
[42][44][45][46]
Role in economic planning
Ambedkar was the first Indian to pursue Economics doctorate degree abroad.
[47]
According to him the
industrialization and agricultural industry growth could enhance the economy of the nation.
[48]
He stressed
on money investment in the agricultural industry as the primary industry of India.
[49]
Accoding to Sharad
Pawar, Union agriculture minister, Ambedkars vision benefited the government in accomplishing the food
security goal.
[50]
He supported economic and social development of the society for nations progress. He also
emphasised on education, public hygiene, community health, residential facilities as the basic amenities.
[48]
His DSc thesis "The problems of Ruppee, its origin and solution (1923)" reveals the factors responsible for
Rupee fall.
[49]
He proved the importance of price stability than exchange stability. He analysed the silver
and gold rate exchange and its effect on Indian economy. He found out the reasons for the failure of British
Indian economys public treasury.
[49]
He found the loss made by British rule on Indian development.
[51]
He is creditworthy to establish Finance Commission of India. He did not support the income tax policy for
the lower income group community. He contributed in Land Revenue Tax and excise duty policies to
stabilize Indian economy.
[49]
He played an important role in the land reform and the state economic
development.
[52]
According to him Hindu caste system, divided labours, was one of the hurdles for the
economic progress. He emphasised on free economy with stable rupee which India has adopted recently.
[49]
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Dikshabhumi, a stupa at the site in
Nagpur, where Ambedkar
embraced Buddhism along with
many of his followers
He advocated the birth control rate to develop the Indian economy. This policy has been adopted by Indian
government as national policy for family planning. He emphasised on equal rights to women for economic
development.
[49]
He laid the foundation of industrial relations after Indian independence.
[52]
Opposition to Article 370 in the Indian Constitution
Ambedkar was against Article 370 in the Constitution, which gives a special status to the State of Jammu
and Kashmir, and it was put against his wishes. Balraj Madhok reportedly said, Ambedkar had clearly told
Sk. Abdullah: "You wish India should protect your borders, she should build roads in your area, she should
supply you food grains, and Kashmir should get equal status as India. But Government of India should have
only limited powers and Indian people should have no rights in Kashmir. To give consent to this proposal,
would be a treacherous thing against the interests of India and I, as the Law Minister of India, will never do
it." Then Sk. Abdullah went to Nehru, who directed him to Gopal Swami Ayyangar, who approached Sardar
Patel asking him to do something as it was a matter of prestige of Nehru, who has promised Sk. Abdullah
accordingly. Patel got it passed when Nehru was on foreign tour. On the day this article came up for
discussion, Ambedkar did not reply to questions on it though he did participate on other articles. All
arguments were done by Krishna Swami Ayyangar.
[53][54][55]
Second marriage
After the completion of the drafting of India's constitution, Ambedkar went to Bombay for treatment. He
was suffering from lack of sleep, had neurotic pain in his legs and was taking both insulin and homeopathic
medicines. There he met Dr. Sharada Kabir, a Saraswat Brahmin, whom he married on 15 April 1948, at his
home in New Delhi. Doctors recommended that he needed a companion who was both a good cook and a
possessor of medical knowledge and could thus take care of him.
[56]
She adopted the name Savita
Ambedkar and took care of him for the rest of his life.
[3]
Conversion to Buddhism
Ambedkar had considered converting to Sikhism, which saw oppression
as something to be fought against and which for that reason appealed
also to other leaders of scheduled castes. He rejected the idea after
meeting with leaders of the Sikh community and concluding that his
conversion might result in him having what scholar Stephen P. Cohen
describes as a "second-rate status" among Sikhs.
[57]
He studied Buddhism all his life, and around 1950, he turned his
attention fully to Buddhism and travelled to Ceylon (now Sri Lanka) to
attend a meeting of the World Fellowship of Buddhists.
[58]
While
dedicating a new Buddhist vihara near Pune, Ambedkar announced that
he was writing a book on Buddhism, and that as soon as it was finished,
he planned to make a formal conversion to Buddhism.
[59]
Ambedkar
twice visited Burma in 1954; the second time in order to attend the third conference of the World Fellowship
of Buddhists in Rangoon.
[60]
In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist
Society of India.
[61]
He completed his final work, The Buddha and His Dhamma, in 1956. It was published
posthumously.
[61]
After meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,
[62]
Ambedkar organised a
formal public ceremony for himself and his supporters in Nagpur on 14 October 1956. Accepting the Three
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Annal Ambedkar Manimandapam,
Chennai
Bust of Ambedkar at Ambedkar
Museum in Pune
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.
[59]
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.
[60]
His
work on The Buddha or Karl Marx and "Revolution and counter-revolution in ancient India" remained
incomplete.
[63]
Death
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.
[59]
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
[64]
was organised for him at Dadar Chowpatty
beach on 7 December,
[65]
attended by half a million sorrowing
people.
[66]
A conversion program was supposed to be organised on 16
December 1956.
[67]
So, those who had attended the cremation were also
converted to Buddhism at the same place.
[67]
Ambedkar was survived by his second wife, who died in 2003.
[68]
and his son Yashwant (known as
Bhaiyasaheb Ambedkar).
[69]
Ambedkar's grandson, Ambedkar Prakash Yashwant, is the chief-adviser of the
Buddhist Society of India,
[70]
leads the Bharipa Bahujan Mahasangh
[71]
and has served in both houses of
the Indian Parliament.
[71]
A number of unfinished typescripts and handwritten drafts were found among Ambedkar's notes and papers
and gradually made available. Among these were Waiting for a Visa, which probably dates from 193536
and is an autobiographical work, and the Untouchables, or the Children of India's Ghetto, which refers to
the census of 1951.
[59]
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.
[72]
On the anniversary of his birth and death, 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.
[73]
Thousands of
bookshops are set up, and books are sold. His message to his followers was
"Educate!,Organize!,Agitate!".
[74]
Legacy
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A bookseller in Chaitya Bhoomi
peddles Buddhist calendars and books
by Ambedkar
Ambedkar's legacy as a socio-political reformer, had a deep effect on
modern India.
[75][76]
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 caste society. His allegation of
Hinduism foundation of caste system, made him controversial and
unpopular among the Hindu community.
[77]
His conversion to
Buddhism sparked a revival in interest in Buddhist philosophy in
India and abroad.
[78]
Many public institutions are named in his honour, and the Dr.
Babasaheb Ambedkar International Airport in Nagpur, otherwise
known as Sonegaon Airport. A large official portrait of Ambedkar is
on display in the Indian Parliament building. Ambedkar, was voted as
the "Greatest Indian" in 2012 by a poll organised by History TV18
and CNN IBN. Nearly 20 million votes were cast, making him the
most popular Indian figure since the launch of the initiative.
[79][80]
Due to his role in economics, Narendra
Jadhav, a notable Indian economist,
[81]
has said that Ambedkar was "the highest educated Indian economist
of all times."
[82]
Amartya Sen, said that Ambedkar is "father of my economics", Sen continues that "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."
[83][84]
Ambedkar's political philosophy has given rise to a large number of political parties, publications and
workers' unions that remain active across India, especially in Maharashtra. His promotion of Buddhism has
rejuvenated interest in Buddhist philosophy among sections of population in India. Mass conversion
ceremonies have been organised by human rights activists in modern times, emulating Ambedkar's Nagpur
ceremony of 1956.
[85]
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.
[86]
In popular culture
Several movies, plays, and other works have been based on the life and thoughts of Ambedkar.
In Samvidhaan,
[87]
a TV mini-series on the Making of the Constitution of India directed by Shyam
Benegal, the pivotal role of B. R. Ambedkar is played by Sachin Khedekar.
Jabbar Patel directed the English-language film Dr. Babasaheb Ambedkar in 2000 with Mammootty
enacting the lead role. This biographical depiction was sponsored by the National Film Development
Corporation of India and the government's Ministry of Social Justice and Empowerment. The film was
released after a long and controversial gestation period.
[88]
David Blundell, professor of anthropology at UCLA and historical ethnographer, has established
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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 Ambedkar and social
welfare in India.
[89]
The play Ambedkar Aur Gandhi, directed by Arvind Gaur and written by Rajesh Kumar, tracks the
two prominent personalities of its title.
[90]
Bhimayana: Experiences of Untouchability is a graphic novel narrates episodes from the life of
Ambedkar using Pardhan-Gond style by Durgabai Vyam and Subhash Vyam. The book published by
Navayana Books was identified as one of the top 5 political graphic novel by CNN.
[91]
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.
[92]
The Ambedkar Memorial has been constructed at Lucknow is dedicated to the memory of Dr. B.R.
Ambedkar. The chaitya consists of monuments showing Ambedkar's biography.
[93][94]
Writings and speeches
The Education Department, Government of Maharashtra(Bombay) published the collection of Ambedkar's
writings and speeches in different volumes.
[95]
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Volume
No.
Description
vol. 1. Castes in India: Their Mechanism, Genesis and Development and 11 other essays
vol. 2.
Dr Ambedkar in the Bombay Legislature, with the Simon Commission and at the Round Table
Conferences, 19271939
vol. 3.
Philosophy of Hinduism; India and the pre-requisites of communism; Revolution and counter-
revolution;Buddha or Karl Marx
vol. 4.
Riddles in Hinduism
[96]
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
vol. 9.
What Congress and Gandhi have done to the untouchables; Mr. Gandhi and the 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
vol. 12.
Unpublished writings; Ancient Indian commerce; Notes on laws; Waiting for a Visa ;
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
vol. 15.
Dr. Ambedkar as free India's first Law Minister and member of opposition in Indian Parliament
(19471956)
vol. 16. Dr. Ambedkar's The Pali grammar
vol. 17
(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 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.
An new edition of The Annihilation of Caste, with an introduction by Arundhati Roy, is planned by an
Indian press, Navayana.
[31]
See also
Deekshabhoomi
Chaitya Bhoomi
Statue of Equality
11 of 18 5/13/2014 10:31 PM
List of civil rights leaders
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/IND_Lucknow_Ambedkar_Memorial.pdf). Remmers India Pvt. Ltd. Retrieved 17 July 2013. "Brief
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^ B. R. Ambedkar (1979), Dr. Babasaheb Ambedkar, writings and speeches, Bombay: Education Dept.,
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95.
^ "Riddle in Hinduism" (http://www.ambedkar.org/riddleinhinduism/). Ambedkar.org. Retrieved 17 July 2010. 96.
Further reading
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 (http://www.sangharakshita.org
/_books/Ambedkar_and_Buddhism.pdf)
Jaffrelot, Christophe (2004). Ambedkar and Untouchability. Analysing and Fighting Caste. New York:
Columbia University Press.
17 of 18 5/13/2014 10:31 PM
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 81-7018-603-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/index.html).
Retrieved from "http://en.wikipedia.org/w/index.php?title=B._R._Ambedkar&oldid=608377659"
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Bhimrao Ramji Ambedkar

Chairman of the Constitution Drafting Committee

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