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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:

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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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• 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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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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Sonali Campion

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

47 comments | 132 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.

47 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.

Salute as Man like Dr Bhimrao Ambedkar who battles a real existence trouble. I am exceptionally enlivened from him… Thanks for sharing

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

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Salute as Man like Dr Bhimrao Ambedkar who struggles a life difficulty. I am very inspired from him… Thanks for sharing

This article on Ambedkar gives us a good insight into his life and education. His contribution for Indian Constitution is really a great effort. Bringing the downtrodden Dalits to some high positions these days is a reality because of this great man. It really leaves an impeccable impression on this man. Hats off to Ambedkar sir.

Absolute legend. I highly appreciate this website as all information is very helpful and correct. thanks for sharing such an amazing article. Ambedkar sir remains the greatest forever.

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

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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 ………………

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Starsunleash

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

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“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

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Constitution of India

Home  ≫  The Constitution Framers  ≫  B. R. Ambedkar

Constituent Assembly Members

B. R. Ambedkar

1891 - 1956

Key Information

Party: Indian National Congress , Scheduled Caste Federation

Constituency: West Bengal , Bombay

Religion: Buddhist

Caste: Scheduled Caste

Gender: Male

Mother Tongue: Marathi

Education: Doctorate

Committee Memberships

• Key Speeches

Bhimrao Ramji Ambedkar was born on 14 April 1891 in the Mhow Army Cantonment, Central Provinces (present-day Madhya Pradesh) to a Dalit family. His family’s low caste status resulted in his early life being marked by discrimination, segregation and untouchability.

Ambedkar’s academic life was prolific. He obtained a Bachelor’s degree in economics and political science from Elphinstone College , a Master’s degree from Columbia University in economics, a doctoral degree from the University of London in 1923, and another doctoral degree from Columbia University in 1927.

Ambedkar’s higher education in the USA had been sponsored by the Maharaja of Baroda, therefore he was obligated to return and serve under the Princely State. He joined the Accountant-General’s Office in Baroda in 1918, but he was forced to leave in only 11 days as he was unable to find any permanent place of residency due to his caste identity.

Role in India’s Independence Movement

Ambedkar’s role in the independence struggle was complex. Unlike the dominant political discourse that focused on persuading the British to cede greater power to Indians, and to eventually leave India, Ambedkar’s interventions and advocacy centred more around the protection and furtherance of Dalit rights. As a result, he often clashed with the Indian National Congress.

He worked towards putting in place political safeguards for untouchables, the first of which was his presentation to the Southborough Committee that was preparing the Government of India Act 1919. By the time of the Round Table Conferences in the early 1930s, he had become the preeminent leader of the Dalit community.

Here, he argued fervently for separate electorates for the ‘backward classes’, believing that this was necessary to transform them into a solid political interest group. But M.K. Gandhi felt that this would splinter the Hindu community, going on a fast unto death to reverse the British acceptance of Ambedkar’s demands. Consequently, Ambedkar had to give in under the Poona Pact of 1932, giving up separate electorates in exchange for reserved seats in provincial assemblies.

Ambedkar also played a key role in social movements that fought for the rights of Dalits. In 1924, he founded the ‘ Bahishkrit Hitakarani Sabha ‘ for the social upliftment of the ‘depressed classes’ with the motto: “Educate, Agitate, Organise”. In 1927, a Depressed Classes Conference was organised at Mahad, located in Raigad district. Here, Ambedkar led a historic protest that culminated in a large group of Dalits drinking water from a public tank, breaking repressive social and physical norms that had existed for centuries.

A few months later, he organised a public burning of the Manusmriti at the same place. This ancient Hindu law book was the most well known among several such scriptures which placed cruel social and legal constraints on the ‘untouchables’. The burning was a strong statement against the centuries old discrimination and repression faced by the Dalits.

Ambedkar was also a nominated member of the Bombay Legislative Council form 1926-34. He founded the Independent Labour Party of India in 1936 after the Government of India Act 1935 introduced responsible government at the provincial level. The party was able to win 15 of the 17 seats it contested in the Bombay Assembly elections of 1937. He then founded the All-India Scheduled Castes Federation in 1942 as a popular political front for the Dalits.

Contribution to Constitution Making

The Indian Constitution and its drafting process are often seen as synonymous with Ambedkar. He is often referred to as the father of the Indian Constitution, and is probably the most well-known of all Constituent Assembly members.

Ambedkar became a key figure in India’s constitution-making process due to the offices he held and his interventions and speeches in the Assembly. He was the Chairman of the Assembly’s most crucial committee – the Drafting Committee and a member of other important Committees. As its Chairman, he had to defend the Draft Constitution which the Committee prepared, and therefore intervened in nearly every debate.

On behalf of the Scheduled Caste Federation party, Ambedkar wrote and submitted States and Minorities to the Constituent Assembly’s Sub-Committee on Fundamental Rights . A mini-Constitution in itself, States and Minorities framed strong constitutional protection for the Scheduled Caste community.

Ambedkar’s interventions and speeches, on various aspects of the Constitution, were insightful, well-reasoned and scrupulously researched. This won him the support and respect of other members of the Assembly, who appreciated his leadership of the constitution-making project.

Later Contributions

Ambedkar was appointed as the first Law Minister of independent India in 1947. His most important intervention in this role was in the attempt to pass the Hindu Code Bill, to reform Hindu personal laws that dictated matters like marriage, divorce, succession and adoption. The Bill faced intense criticism from both within Parliament and outside. Ultimately the Government relented and withdrew the Bill, forcing Ambedkar to resign in frustration in 1951.

As a Scheduled Caste Federation party candidate, Ambedkar contested in India’s first general elections in 1952 from Bombay North Central constituency. The elections, dubbed as ‘the biggest experiment in democracy in human history’ by Sukumar Sen (then Election Commissioner) saw Ambedkar finish fourth in the race – an unknown candidate from the Congress party took home the seat. Despite his loss in the Lok Sabha elections, he was elected to the Rajya Sabha.

In 1956, Ambedkar along with 3,65,000 supporters converted to Buddhism, after having devoted several years to studying the religion. Ambedkar’s re-invention of Buddhism in the language of social justice is popularly referred to popularly as Dalit Buddhist movement, Navayana, or Neo-Buddhism.

In the later years of his life, his health worsened, and he passed away on 6 December 1956 in his sleep at his home in Delhi. His birth date is celebrated as ‘Ambedkar Jayanti’ in the form of a public holiday. He was posthumously given the Bharat Ratna in 1991.

Key Writings

Dr Ambedkar wrote several books in his lifetime. He wrote three books on economics – “ A dministration 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 “.  “ The Annihilation of Caste “ , based on a speech he was supposed to give, is considered one of the most authoritative works on Dalit life and politics till date. His other writings include “ What Congress and Gandhi have done to the Untouchables “, and “ Pakistan or the Partition of India “. The Ministry of External Affairs has also published his entire collection of written works and speeches in 17 volumes.

• When Ambedkar introduced the Draft Constitution on 4 November 1948 to the Assembly, he defended the inclusion of administrative provisions in the Draft by invoking ‘constitutional morality’.
• On 25 November 1949, a day before the Constitution was adopted, Ambedkar vehemently argued that India must strive to be a social democracy and not merely a political democracy. Social democracy, he noted ‘ is a way of life which recognizes liberty, equality and fraternity as the principles of life ’.
• While defending the inclusion of Directive principles of State Policy in the Draft Constitution, he argued that while the principles did not have force in law, they were binding. He believed that they were like instructions regulating the power of the Legislature and Executive for peace, order and good government. He also felt that periodic elections would enforce these principles as legislators would be accountable to the people of India.
• On the issue of centralisation of power, Ambedkar clarified that the fundamental principle of federalism is the division of Legislative and Executive powers between the Union and the States in the Constitution. He reassured that the States were in no way dependent upon the Union government for their legislative or executive powers and that the Union and States were co-equals.
• Ambedkar stated that in choosing a parliamentary system of governance, the Indian constitution has prioritised responsibility and accountability over stability.
• Ambedkar’s World: The Making of Babasaheb and the Dalit Movement  by Eleanor Zelliot (Navayana, 2012).
• The Radical in Ambedkar: Critical Reflections  by Anand Teltumbde (Penguin Allen Lane, 2018)
• No Laughing Matter : The Ambedkar Cartoons, 1932–1956  by Unnamati Syama Sundar (Navayana, 2019)
• Writings and Speeches of Dr. Babasaheb Ambedkar  (Ministry of External Affairs, Government of India)
• Ambedkar-Towards An Enlightened India  By Gail Omvedt (Penguin, 2008)
• Dr. Ambedkar-Life and Mission  by Dhananjay Keer (Popular Prakashan, 1954)
• Deconstructing Ambedkar  by Anand Teltumbde (Economic and Political Weekly, 2015)
• Waiting for a Visa by Dr. B.R. Ambedkar (Govt. of Maharashtra, 1993)

The journey of Baba Saheb Ambedkar –  Life, History & Works

• Baba Saheb Dr. Bhim Rao Ambedkar was born on April 14, 1891, he was the 14 th and last child of his parents.
• Dr. Babasaheb Ambedkar was the son of Subedar Ramji Maloji Sakpal. He was Subedar in British Army. Babasaheb’s father was a follower of Sant Kabir and was also a well-read person.
• Dr. Bhimrao Ramji Ambedkar was hardly two years old when his father retired from service. His mother died when he was only about six. Babasaheb got his early education in Bombay. Since his school days he realized with intense shock what it was to be an untouchable in India.
• Dr. Ambedkar was taking his school education in Satara. Unfortunately, Dr. Ambedkar lost his mother. His aunt looked after him. Afterwards, they shifted to Bombay. Throughout his school education, he suffered from the curse of untouchability. His marriage took place after his matriculation in 1907 in an open shed of a market.
• Dr. Ambedkar completed his graduation at Elphinston College, Bombay, for which he was getting a scholarship from His Highness Sayajirao Gaikwad of Baroda. After his graduation, he had to join Baroda Sansthan according to the bond. He lost his father when he was in Baroda, 1913 is the year when Dr. Ambedkar was selected as a scholar to go to U.S.A, for the higher studies. This was the turning point of his educational career.
• He got his M.A. and Ph.D. degrees from Columbia University in 1915 and 1916 respectively. He then left for London for further studies. He was admitted there to the Gray’s Inn for Law and also allowed to prepare for the D. Sc. at the London School of Economics and Political Science. But he was called back to India by the Dewan of Baroda. Later, he got his Bar-at-Law and D.Sc. degree also. He studied for some time at Bonn University in Germany.
• In 1916 he read an essay on ‘Castes in India — their Mechanism, Genesis, and Development’. In 1916, he wrote his thesis ‘National dividend for India — A Historic and Analytical Study’ and got his Ph.D. Degree. This was published after eight years   under the title — “Evolution of Provincial Finance in British India.” Then after getting this highest degree, he returned to India and was appointed a Military Secretary to the Maharaja of Baroda with a view to groom him as the finance minister in the long run.
• Babasaheb returned to the city in September, 1917 as his scholarship tenure ended and joined the service. But after a brief stay in the city till November, 1917, he left for Mumbai. The maltreatment he faced on grounds of untouchability had forced him to leave the service.
• Dr. Ambedkar returned to Bombay and joined Sydenham College as a Professor of Political Economy. As he was well read, he was very popular among the students. But he resigned his post, to resume his studies in Law and Economics in London. Maharaja of Kolhapur gave him the financial help. In 1921 , he wrote his thesis. “Provincial Decentralization of Imperial Finance in British India,’ and got his M.Sc. Degree from the London University. Then he spent some period in Bonn University in Germany. In 1923 , he submitted his thesis — “Problem of Rupee its Origin and Solution”, for the D.Sc. Degree. He was called to Bar in 1923 .
• After coming back from England in 1924 he started an Association for the welfare of the depressed classes, with Sir Chimanlal Setalvad as the President and Dr. Ambedkar as the Chairman. To spread education, improve economic conditions and represent the grievances of depressed classes were the immediate objects of the Association.
• The Bahiskrit Bharat , newspaper was started in April 3, 1927 to address the cause of the depressed classes in view of the new reform.
• In 1928, he became a Professor in Government Law College, Bombay and on June 1, 1935 he became the Principal of the same college and remained in that position till his resignation in 1938.
• On October 13, 1935, a provincial conference of the depressed classes was held a Yeola in Nasik District. In this conference, he gave the shock to the Hindus by announcing. “I was born in Hinduism but I will not die as a Hindu” Thousands of his followers supported his decision. In 1936 he addressed the Bombay Presidency Mahar Conference and advocated the renunciation of Hinduism.
• On August 15, 1936, he formed Independent Labour Party to safeguard the interest of the depressed classes, which mostly formed the labour population.
• In 1938, Congress introduced a bill making change in the name of untouchables. Dr. Ambedkar criticized it. In his point of view changing the name is not the solution of the problem.
• In 1942, he was appointed to the Executive Council of the Governor General of India as a Labour member, in 1946, he was elected to the Constituent Assembly from Bengal. At the same time he published his book, Who were Shudras?
• After Independence, in 1947, he was appointed as a Minister of Law and Justice in Nehru’s first cabinet. But in 1951, he resigned his ministership, expressing his differences on the Kashmir issue, India’s Foreign Policy and Nehru’s Policy towards the Hindu Code Bill.
• In 1952, Columbia University conferred upon him the degree of LL.D. in recognition of the work done by him in connection with the drafting of India’s Constitution. In 1955, he published his book titled Thoughts on Linguistic States .
• Dr. B.R. Ambedkar was awarded a Doctorate on January 12, 1953, from Osmania University. Ultimately after 21 years, he proved true, what he had announced in Yeola in 1935 , that “I will not die as a Hindu”. On 14th Oct. 1956, he embraced Buddhism in a historic ceremony in Nagpur and died on 6th Dec. 1956.
• Dr Babasaheb Ambedkar was conferred with the title of “Bodhisattva” by the Buddhist monks at “Jagatik Buddhism Council” in 1954 in Kathmandu, Nepal. The special thing is that Dr Ambedkar was conferred with the title of Bodhisattva while he was alive.
• He also contributed to India’s Independence struggle and in its reforms post-independence. Apart from this, Babasaheb played a significant role in the formation of the Reserve Bank of India. The Central bank was formed on the concept presented by Babasaheb to the Hilton Young Commission.
• This sparkling life history of Dr. Ambedkar shows that he was a man of study and action. Firstly, he acquired sound knowledge of Economics Politics, Law, Philosophy  and Sociology, in pursuing his studies; he had to face many social odds. But he did not spend all his life in reading and studying and in the libraries. He refused the higher posts with attractive salaries because he never forgot his brothers in the depressed class. He dedicated the rest of his life for equality, brotherhood and humanity. He tried his best for the upliftment of the depressed classes.
• After having gone through his life history it is necessary and proper to study and analyze his main contribution and their relevance. According to one opinion there are three points which are more important even today. Today also Indian Economy and Indian Society is facing many economic, and social problems. Dr. Ambedkar’s thoughts and actions may guide us for the solution of these problems.
• Dr. B.R. Ambedkar’s death anniversary is observed as Mahaparinirvan Diwas across the country.

• Forgiveness
• Resurrection

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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Dr Ambedkar: a visionary for human rights

by Talking Humanities | Apr 13, 2016 | Analysis & Comment , Features , History & Classics , Human Rights , Philosophy | 9 comments

In an unassuming street in London’s posh Primrose Hill, there is a buzz about a particular house that was purchased last September by India’s state government of Maharashtra, and opened as a museum and learning centre by Prime Minister Narendra Modi. Its blue plaque reads: ‘Dr Bhimrao Ramji Ambedkar, 1891-1956, Indian Crusader for Social Justice, lived here 1921-22’. To Dr Corinne Lennox, he was also a true visionary and ‘one of the world’s greatest defenders and philosophers of human rights.’

Tomorrow [14 April 2016] marks the 125th birthday of Dr Bhimrao Ambedkar, a key figure in the global story of human rights but one whose contributions are not adequately understood or recognised. His birthday is widely celebrated in India, where he is best known for drafting the Indian Constitution, in which he embedded several provisions for the protection of rights of the most marginalised. His statue is dotted throughout the country but his leadership is most significant for the Dalits of India, who continue to occupy the lowest rungs of Indian society despite the elevated heights to which Dr Ambedkar, himself a Dalit, was able to reach.

Dr. Ambedkar is one of the world’s greatest defender and philosopher of human rights. He was a true visionary, contributing to a global evolution of this idea, to the legal enshrinement of rights, and to this day, he continues to inspire human rights defenders.

Why do I call Dr Ambedkar a human rights defender? Some might see him narrowly as a defender of the rights of Dalits but not of human rights more broadly. His lifelong efforts to eradicate caste-based discrimination arguably count as his greatest achievement. Moreover, the language of ‘human rights’ was still in its infancy during his lifetime, even if the standards had earlier roots. A proper examination of his writings and his actions show, however, that he was very much cosmopolitan in his philosophy of justice and in his legal and political work, which demonstrate his support to norms embodied in universal human rights as we have since come to know them.

To illustrate my point, I will highlight three key progressive strands of his thinking on principles of human rights, and how this projected where the international human rights movement would go in the decades to follow.

First is the interdependence of human rights. A constant refrain in his writings is his call for ‘liberty, equality and fraternity’. Equality and non-discrimination are clearly at the core of his conceptual framework of human rights. Yet, in contrast to the use of these principles in the French and American declarations, Dr Ambedkar placed social and economic equality alongside political and civic equality.

For example, as India became an independent state, he said, ‘On the 26 January 1950, we are going to enter into a life of contradictions. In politics we will have equality, and in social and economic life we will have inequality. How long shall we continue to deny equality in our social and economic life? If we continue to deny it for long, we will do so only by putting our political democracy in peril.’ He was also critical of the efforts in Communist states of the period in supporting economic and social rights at the cost of liberty.

The global human rights movement was dominated for decades by a focus on civil and political rights and only latterly brought economic and social rights more to the forefront of human rights advocacy. Dr Ambedkar was prescient in his recognition of the interdependence of civic and political rights with social and economic rights, even at a time when states were working to divide these norms across the two international human rights covenants.

Second, Dr. Ambedkar said, ‘I measure the progress of a community by the degree of progress which women have achieved.’ He strived through efforts, including his proposed Hindu Code Bill, to secure rights for women in India in areas such as inheritance and divorce. Importantly, he was of course referring to all women, not just the progress of elite women, approaching gender equality as he was from the point of view of Dalit women.

The recognition of inequalities within the international women’s movement itself is still something that we are grappling with, and which came relatively late to the gender equality debate. Emphasis on the concept of ‘intersectionality’ in gender discrimination is also fairly recent.

Today the voice of women in the Dalit movement has been growing ever stronger, as has the voice of Dalit women in the women’s movement, both nationally and internationally. For example, Asha Kowtal, general secretary of the All India Dalit Mahila Adhikar Manch (All India Dalit Women’s Rights Forum, or AIDMAM), led a group of Dalit women on a US tour last autumn, bringing attention to the egregious human rights violations faced by Dalit women, and connecting with others in the global movement, such as the women leaders of Black Lives Matter.

Third, Dr Ambedkar was visionary in his understanding that democracy alone is not a guarantee for the protection of the rights of minorities. He attempted to build into the constitution several protections for different minority groups in India (as later detailed along with other minority rights proposals in his ‘States and Minorities’ (1947)). Many of his efforts in this regard were blocked, including by Gandhi, pushing him to settle only for reserved seats for Dalits in government under the Poona Pact (1932).

This is still an area of human rights where there is a great deal of misunderstanding of how protecting minority groups from discrimination through various tools, such as affirmative action ‘reservations’ used in the public sector in India today, is essential to members of those groups fulfilling their human rights. Far from being a privilege, these measures are a basic tool for achieving substantive equality in the face of discrimination. In the words of Dr Ambedkar, ‘Discrimination is another menace which must be guarded against if the fundamental rights [of the Indian Constitution] are to be real rights’.

The global Dalit movement continues to strive towards these aims in their struggle to eliminate caste-based discrimination, to achieve fulfilment of their human rights and for the restoration of dignity and justice. Leaders of this movement look to Dr Ambedkar for inspiration, putting into practice his famous mantra: ‘My final words of advice to you are educate, agitate and organise; have faith in yourself’. Indeed, his words could be a rallying cry for human rights defenders everywhere.

Dr Corinne Lennox , is lecturer in human rights at the Institute of Commonwealth Studies, School of Advanced Study, University of London. She is also trustee of the Dalit Solidarity Network UK and in 2012, was Visiting Fellow at the Indian Institute of Dalit Studies.

Dr Bhimrao Ambedkar was a God for depressed classes(Dalits) in India.

Excellent article on Ambedkars vision of Human Rights

Thanks Dr.Corinne for writing this magnificent piece on Dr.Ambedkar. It’s a matter of great shame that even today Dr.Ambedkar is considered as a low caste icon in India. Its really a matter of great joy to see a non Indian writting an extraordinary article on Ambedkar. Love from India

Mrs Corinne has rightly focused on human rights, the core idea of Dr. Ambedkars ideology, which inspire even today to intrenational human rights movement.

Dr Corinne Lennox, thank you so much for sharing this piece on the “father of Nation” Dr. Ambedkar.

Dr Corinne Lennox, this piece of writing is

argumentative and mind-opening ; it puts the conventional wisdom (about Dr. Ambedkar’s contributions) on the CROSS……

Thank you so much…..

You revealed the human thinking of Dr. Baba Saheb. He was the advocate of human rights not only for Indians but also for the whole human society. Thank you sir.

Dr Corinne Lennox, Thank you for your valuable, thought provoking and inspiring writing.

Really Dr. Babasaheb Ambedkar was Torch bearer of human rights

Essay on Dr. B. R. Ambedkar

Dr B. R. Ambedkar is looked up to as a symbol of equality. Bhimrao Ramji Ambedkar played an important role in framing the constitution of our country. He outlawed the discrimination against lower castes or untouchables and wanted to establish equality among our countrymen. He said that he believed in a society where friendship, equality, and brotherhood exist. However, a man who did so much for our country had suffered many atrocities about his caste in the initial days.

Below is the detailed journey of our legend Bhim Rao Ambedkar that has been set by Vedantu experts after deep research and several quality checks.

Bhim Rao Ambedkar was a person with multiple talents as he was an educationist, jurist, and worked as a socio-political reformer. In free India, his contribution is precious in varied arenas and the list of his achievements is long. Therefore, while writing an essay about Dr Bhimrao Ambedkar, it is a wise step to include the content from all the avenues based on his experiences and life so that total justice can be made by those who attempt to write an informational essay about this legendary figure. Here you go:

History Facts about Dr Bhimrao Ramji Ambedkar

Born on 14 April 1891 in a village named Mhow in the Indore district of Madhya Pradesh, Dr Bhimrao Ramji Ambedkar was also known as Babasaheb Ambedkar. His father Ramji Sakpal, was in the Indian Army, serving the country. With his good work, he was ranked as Subedar in the army. His mother's name was Bhima bai. From the beginning, Ramji encouraged his children to study and to work hard, due to which Bhimrao Ambedkar was fond of studies since childhood. However, he belonged to the Mahar caste, and people belonging to this caste were also called untouchables at that time. The meaning of untouchable was that if any belonging of the upper castes was touched by the people of the lower caste, it was considered impure and the people of the upper caste would not use those things.

Even the children belonging to the lower caste could not go to school for studies due to the poor thinking of the society. Fortunately, the government ran a special school for the children of all the employees working in the army, so B. R. Ambedkar's early education could be possible. Despite being good at studies, he along with all the lower caste children accompanying him were seated outside the class or in the corner of the class. The teachers there also paid little attention to them. These children were not allowed to even touch the tap to drink water. The peon of the school used to pour water on his hands from afar and then they used to get water to drink. When the peon was not there, they had to study and go without water, despite being thirsty.

After Ramji Sakpal retired in 1894, his entire family moved to a place called Satara in Maharashtra, but only after 2 years, Ambedkar's mother died. After this, his aunt took care of him in difficult circumstances. Ramji Sakpal and his wife had 14 children, out of which only three sons and three daughters survived the difficult conditions. And among his brothers and sisters, Bhimrao Ambedkar was the only one who succeeded in ignoring the social discrimination to continue further education, in 1897.

Education of Dr Ambedkar

Ambedkar took admission to Mumbai's high school, and he was the first lower-caste student to get admission in that school. In 1907, Ambedkar passed his high school examination. This success triggered a wave of happiness among the people of his caste because it was a big thing to pass high school at that time and it was amazing to have someone from their community to achieve it.

After that Bhimrao Ambedkar obtained degrees in Economics and Political Science in 1912, breaking all records in the field of studies. In 1913, he went to America for post-graduation and there in 1915 from Columbia University, he did M.A. He was awarded a PhD for one of his researches in the following year. In 1916, he published the book Evolution of Provincial Finance in British India. B.R. Ambedkar went to London in 1916 with his doctoral degree, where he studied law at the London School of Economics and enrolled in the degree for Doctorate in Economics.

However, in the next year, after the scholarship money ran out, he had to leave his studies in the middle and return to India. After that, he came to India and did a lot of other jobs like clerical jobs and the job of an accountant. He completed his research by going back to London in 1923 with the help of his remaining money. He was awarded the degree of Doctor of Science by the University. Since then, he spent the rest of his life in the service of society. He participated in many campaigns for the independence of India, wrote many books for the social freedom of Dalits, and made India an independent nation. In 1926 he became a member of the Mumbai Legislative Council. On 13 October 1935, Ambedkar was made the Principal of the Government Law College and worked on this post for 2 years.

Emerging as a Politician

In 1936, Ambedkar founded the Independent Labour Party which later contested the Central Assembly elections and won 15 seats. Between 1941 and 1945 he published several books, like ‘Thoughts in Pakistan’. In this book, the demand for creating a separate country for Muslims was strongly opposed. Ambedkar's vision of India was different. He wanted to see the whole country without falling apart, which is why he strongly criticized the policies of the leaders who wanted to divide ​​India. After India's independence on 15 August 1947, Ambedkar became the first law minister and despite his deteriorating health, he gave a strong law to India. Then his written constitution came into force on 26 January 1950, and in addition to this, the Reserve Bank of India was established with the views of Bhimrao Ambedkar. After all, while struggling with political issues, Bhimrao Ambedkar's health deteriorated day by day, and then on 6 December 1956, he passed away. He had changed the thinking of the society to a great extent, he ensured that Dalits and women get their rights.

Some Interesting Facts About Dr B.R. Ambedkar

In an essay about Dr B. R. Ambedkar, it will be interesting to include the fact that Ambedkar Jayanti is the biggest Jayanti observed as an annual festival in the world.

He is known as the number 1 scholar in the world and he is also the first person from the South Asia region to pursue PhD in Economics subject.

His slogan “life should be great rather than long” showed the right path to many people globally.

Dr B. R. Ambedkar is famous as the symbol of knowledge in the world as he completed different higher degrees, like MSc, M.A., PhD, and many more.

Dr B. R. Ambedkar is also knowns as Babasaheb Ambedkar, he was a great politician and jurist. He struggled a lot throughout his life, he implied laws for the lower caste people and he was the only chief architect of the Indian constitution. To date, he is remembered for his good deeds and welfare.

FAQs on Dr. B. R. Ambedkar Essay

What are the Achievements of B.R. Ambedkar?

After India's independence on 15 August 1947, Ambedkar became the first law minister and despite deteriorating health, he gave a strong law to India. Then his written constitution came into force on 26 January 1950 and in addition to this, the Reserve Bank of India was established with the help of the views of Bhimrao Ambedkar. The achievements of this legend cannot be conveyed in just a few lines, so it is required to write an essay compiling the historical background with other events.

What made Bhim Rao Ambedkar so famous in India?

It was Ambedkar's legacy that made him a superhero among the general public of India. Being a socio-political reformer, he made a deep mark on the public of modern India. Having gained a repute as a scholar in India, he was chosen to be appointed as the first law minister in free India. He also became the chairman of the constitution drafting committee. He was a believer in freedom and firmly criticized a caste-based society. So, these are a few facts that make him famous. 

What slogan did B.R. Ambedkar give that gained so much popularity?

B. R. Ambedkar gave many slogans like “life should be great rather than short”, “if I find the constitution misused, I will be the first to burn it”, and more. But, his slogan life is great rather than shortly gained popularity not only in India but also on a global scale. The reason is quite simple that people from everywhere can relate to this slogan. And, this slogan inspires everyone to enhance the quality of their life instead of counting the number of years to live.

What made Dr Bimrao Ramji Ambedkar number 1 scholar?

Dr B. R. Ambedkar is known as the number 1 scholar as he had done so much in education. The legend completed his masters in 64 subjects. Plus, he was the first Indian to have completed his doctorate. And, his knowledge was not confined to one or two languages as he was versed with 9 different languages. He received the Indian first civilian award the Bharat Ratna after his death. There are innumerable contributions that make him great in different areas. 

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NCERT Notes: Dr BR Ambedkar [Modern Indian History For UPSC]

Dr B R Ambedkar is known as the ‘Father of Indian Constitution.’ This article briefly shares very important and key points about Dr B.R. Ambedkar. It is an important component of the Modern Indian History Syllabus for the UPSC Civil Services Exam. These notes are also useful for other competitive exams like banking PO, SSC, state civil services exams.

Aspirants would find this article very helpful while preparing for the IAS Exam .

Dr BR Ambedkar (UPSC Notes):- Download PDF Here

Dr B.R. Ambedkar – Key Points

• Popularly known as Baba Saheb. He was the Chairman of the Drafting Committee of the Constituent Assembly and is called the ‘Father of the Indian Constitution’.
• He was a jurist and an economist. Born into a caste that was considered untouchable, he faced many injustices and discrimination in society. He was born in Mhow in the Central Provinces (modern-day Madhya Pradesh) to a Marathi family with roots in the Ambadawe town of Ratnagiri, Maharashtra.
• He was a brilliant student and had doctoral degrees in economics from Columbia University and the London School of Economics.
• Ambedkar was against the caste-based discriminations in society and advocated for the Dalits to organise and demand their rights.
• He promoted the education of Dalits and made representations to the government in various capacities in this regard. He was part of the Bombay Presidency Committee that worked with the Simon Commission in 1925.
• He established the Bahishkrit Hitakarini Sabha to promote education and socio-economic improvements among the Dalits. He started magazines like Mooknayak, Equality Janta and Bahishkrit Bharat.
• In 1927, he launched active agitation against untouchability. He organised and agitated for the right of Dalits to enter temples and to draw water from public water resources. He condemned Hindu scriptures that he thought propagated caste discrimination.
• He advocated separate electorates for the ‘Depressed Classes’, the term with which Dalits were called at that time. He was in disagreement with Mahatma Gandhi at that time since Gandhi was against any sort of reservation in the electorates. When the British government announced the ‘Communal Award’ in 1932, Gandhi went on a fast in Yerwada Jail. An agreement was signed between Gandhi and Ambedkar in the jail whereby it was agreed to give reserved seats to the depressed classes within the general electorate. This was called the Poona Pact .
• Ambedkar founded the Independent Labour Party (later transformed into the Scheduled Castes Federation) in 1936 and contested in 1937 from Bombay to the Central Legislative Assembly. He also contested from Bombay (north-central) after independence in the country’s first general elections. But he lost both times.
• He also worked as Minister of Labour in the Viceroy’s Executive Council. After independence, Ambedkar became the first Law Minister in 1947 under the Congress-led government. Later he resigned due to differences with Jawaharlal Nehru on the Hindu Code Bill.
• He was appointed to the Rajya Sabha in 1952 and remained a member till his death.
• He advocated a free economy with a stable Rupee. He also mooted birth control for economic development. He also emphasised equal rights for women.
• A few months before he died, he converted to Buddhism in a public ceremony in Nagpur and with him, lakhs of Dalits converted to Buddhism.
• He authored several books and essays. Some of them are The Annihilation of Caste, Pakistan or the Partition of India, The Buddha and his Dhamma, The Evolution of Provincial Finance in British India, Administration and Finance of the East India Company, etc.
• Ambedkar considered the Right to Constitutional Remedy as the soul of the Constitution.
• Ambedkar died of ill health in 1956 in Delhi. He was cremated according to Buddhist rites in Dadar and a memorial is constructed there. The place is called Chaitya Bhoomi. His death anniversary is observed as Mahaparinirvan Din. His birth anniversary is celebrated as Ambedkar Jayanti or Bhim Jayanti on 14 April every year.

Also See | NCERT Notes: Important Indian Freedom Fighters – Lala Lajpat Rai

The above details would help candidates prepare for  UPSC 2022 .

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Dr. ambedkar life and mission.

Author: Keer, Dhananjay

Keywords: Life of B R Ambedkar, Biography of Dr Ambedkar

Publisher: A.V. Keer, Bombay

Description: This work by Dhananjay Keer is considered to be the first full-length, up-to-date, and authentic biography of Dr B R Ambedkar. Keer gives a detailed account of the life history of the chief architect of the Indian Constitution, starting from his early childhood. The author considers this book of biographical notes as thought-provoking and provocative to display the level of struggle and the constant hardwork for achieving human dignity and equality as experienced by Dr Ambedkar. Some of the chapters in this book are on his childhood and youth, self-development, war with Gandhiji, verdict on Hinduism, old age; descriptions of land, labour, and education; declaration of independence and shadow of Buddhism.

Source: Central Secretariat Library

Type: E-Book

Received From: Central Secretariat Library

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Dr. Bhimrao Ambedkar His Life and Work

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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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MP Board 12th Topper List 2024 OUT: जयंत यादव ने प्रदेश में किया टॉप, जिलेवार 12वीं साइंस, कॉमर्स और आर्ट्स के होनहारों की लिस्ट यहां देखें

MP Board 2024 12th Result:रिजल्ट जारी, विज्ञान, वाणिज्य, कला और कृषि के एमपी बोर्ड इंटरमीडिएट परिणाम mpresults.nic.in पर अपने रोल नंबर और नाम से देखें.

[मार्कशीट लिंक] MP Board Class 10th, 12th Result 2024 OUT: 10वीं में अनुष्का 12वीं में जयंत ने किया टॉप प्रदेश टॉप, mpbse.nic.in पर जारी होगा एमपी बोर्ड 10वीं, 12वीं रिजल्ट, ऐसे देखें रिजल्ट सबसे पहले

MP Board Compartment 2024: परीक्षा में फेल हुए छात्रों को एक और मौका, 10th कंपार्टमेंट परीक्षा के लिए 09 जून से करें आवेदन

UPSC CAPF 2024 Notification Released: यूपीएससी ने जारी किया सीएपीएफ परीक्षा की अधिसूचना यहाँ देखें आवेदन लिंक

Mumbai Indians (MI) Highest and Lowest Score in IPL Match and Innings

UPSC Revised Calendar 2024 OUT: IAS Exam to be Conducted on June 16

Upcoming Government Jobs 2024 LIVE: Employment News April (20-26) 2024, Notifications, Admit Card, Exam Date, Result and much more

HP Board 12th Result 2024 Likely on April 29, Check HPBOSE Result Updates Here