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DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES: VOL. 3 Paperback – April 14, 2021

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• Print length 516 pages
• Language English
• Publication date April 14, 2021
• Dimensions 6.14 x 1.17 x 9.21 inches
• ISBN-13 979-8737549688
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• ASIN ‏ : ‎ B092XDDJ16
• Publisher ‏ : ‎ Independently published (April 14, 2021)
• Language ‏ : ‎ English
• Paperback ‏ : ‎ 516 pages
• ISBN-13 ‏ : ‎ 979-8737549688
• Item Weight ‏ : ‎ 1.98 pounds
• Dimensions ‏ : ‎ 6.14 x 1.17 x 9.21 inches
• #3,528 in Sociology of Class
• #6,213 in Civil Rights & Liberties (Books)

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Dr. b r ambedkar.

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Baba Saheb’s library was the largest among the world’s private ones. His library had books on all subjects, and he had studied all of them. This was the sign of his immense knowledge.

This page includes hundreds of eBooks of Dr. B. R. Ambedkar and Buddhism for reading.

Read a Book!!

Dr. Babasaheb Ambedkar Writings and Speeches

Throughout his life, Ambedkar wrote extensively on various topics including politics, economics, religion, casteism, segregation, governance etc. His wide range of writings still continue to motivate and inspire people.

B.R. Ambedkar dedicated his life for the betterment of India, the Indian society and the deprived in India. His works, initiatives and writings all had the same motive- to make India a better, secular, free and equal space to live. 

The Education Department, Government of Maharashtra (Mumbai) published the collection of Ambedkar’s writings and speeches in different volumes.

Here are 21 volumes of Dr Ambedkar’s Writings and Speeches in English.

Dr. Babasaheb Ambedkar Writings and Speeches Vol.1

• Castes in India; Their Mechanism, Genesis and Development • Paper • 9thMay 1916
• Annihilation of Caste • Book • 1936
• Maharashtra as a Linguistic Province (Statement submitted to the Linguistic Provinces Commission) • Statement • 1948
• Need for Checks and Balances- Article on Linguistic State • 1953
• Thoughts on Linguistic States • Book • 1955
• Ranade, Gandhi and Jinnah • Speech • 1943
• Evidence before the Southborough Committee • Written Statement • 1919
• Federation versus Freedom • Speech • 1939
• Communal Deadlock and a Way to Solve it • Speech • 1945
• States and Minorities: What are their Rights and How to secure them in the Constitution of Free India • Memorandum • 1947
• Small Holdings in India and their Remedies • Paper • 1918
• Mr. Russell and the reconstruction of Society • Review •1918

Dr. Babasaheb Ambedkar Writings and Speeches Vol.2

• Dr. B. R. Ambedkar in the Bombay Legislature • Speech, Questions and Debate • 1927 to 1939.
• Dr. B. R. Ambedkar with the Simon Commission (Indian Statutory Commission) • Report, Statements and Evidence • 1928 to 1932.
• Dr. B. R. Ambedkar at the Round Table Conferences • Memorandum and Evidence • 1930 to 1933.

Dr. Babasaheb Ambedkar Writings and Speeches Vol.3

All individual Essays compiled by the editorial team of Dr. B. R. Ambedkar source material publication committee.

• Philosophy of Hinduism
• The Hindu Social Order- Its Essential Principles
• The Hindu Social Order- Its Unique Features
• Symbols of Hinduism
• Ancient India on Exhumation
• The Ancient Regime
• A Sunken Priesthood
• Reformers and Their Fate
• The Decline and fall of Buddhism
• The Literature of Brahminism
• The Triumph of Brahminism
• The Morals of the House
• Krishna and His Gita
• Analytical Notes of Virat Parva and Udyog Parva
• Brahmins versus Kshatriyas
• Shudras and the Counter-Revolution
• The Woman and the Counter-Revolution
• Buddha or Karl Marx
• Schemes of Books 

Dr. Babasaheb Ambedkar Writings and Speeches Vol.4

Riddles in Hinduism –An Exposition to enlighten the masses. (All individual Essays compiled by the editorial team of Dr. B. R. Ambedkar source material publication committee.)

• The Difficulty of Knowing why one is a Hindu
• The Origin of the Vedas – The Brahminic Explanation or an exercise in the art of circumlocution
• The Testimony of other Shastras on the origin of the Vedas
• Why suddenly the Brahmins declare the Vedas to be infallible and not to be questioned?
• Why did the Brahmins go further and declare that the Vedas are neither made by man nor by God?
• The Contents of the Vedas: Have they any moral or spiritual value?
• The turn of the tide Or How did the Brahmins declare the Vedas to be lower than the lowest of their Shastras?
• How the Upanishads declared war on the Vedas?
• How the Upanishads came to be made subordinate to the Vedas?
• Why did the Brahmins make the Hindu Gods fight against one another?
• Why did the Brahmins make the Hindu Gods suffer to rise and fall?
• Why the Brahmins did dethrone the Gods and enthrones the Goddesses?
• The Riddle of the Ahimsa
• From Ahimsa to Himsa
• How did the Brahmins Wed an Ahimsak God to a Bloodthirsty Goddess?
• The Riddle of the Vedas
• The Riddle of the Vedanta
• The Riddle of the Triomurti
• Smarth Dharma and Tantrik Dharma
• The Infallibility of the Vedas
• The Four Varnas- Are the Brahmins sure of their origin?
• The Four Ashramas- the Why and How about them.
• Manu’s madness or the Brahmanic explanation of the origin of the mixed castes.
• The Change from Paternity to Maternity. What did the Brahmins wish to gain by it?
• Kali Varjya or the Brahminic art of suspending the operation of Sin without calling it Sin.
• The Riddle of the Varnashram Dharma.
• Compulsory Matrimony
• The Theory of Manvantra
• Brahma is not Dharma. What good is Brahma?
• Kali yuga- Why have the Brahmins made it unending?
• The Riddle of the Kali Yuga.
• The Riddle of Rama and Krishna.

eBooks on Buddhism:

​ All About Ambedkar  

Issn 2582-9785, a journal on theory and praxis, hinduism on trial: deciphering ambedkar’s “philosophy of hinduism”.

Disha Chakraborty

Dr. B. R. Ambedkar’s tract “Philosophy of Hinduism” was first included in the third volume of Dr. Babasaheb Ambedkar: Writings and Speeches published by the Education Department of the Government of Maharashtra in 1987. The volume was reprinted by Dr. Ambedkar Foundation in 2014. Since 2016, the text has been made available both in eBook and paperback formats on numerous e-commerce websites.

Ambedkar starts off his piece, “Philosophy of Hinduism,” by stating, “…I shall be putting Hinduism on trial to assess its worth as a way of life” (5). He takes a long wound path to reach the end of his aim which is to prove how Hinduism fails the test of both social utility and individual justice by adopting unabated favour towards a single caste of the fourfold caste system. Before entering into his argument, Ambedkar chooses to define the terms, ‘philosophy’ and ‘religion,’ and the phrase ‘Philosophy of Religion.’ He distinctively defines the three terms and the connotations with which they will be used to bolster his argument.

Ambedkar proposes a ‘two-fold’ understanding of the term ‘philosophy’ which implies philosophical teachings as well as critical reasoning which question and assess those teachings. He lists the former under ‘descriptive science’ and the latter under ‘normative science,’ both of which he considers elemental to the understanding of Philosophy of Religion. Ambedkar uses the term ‘Religion’ to simply imply theology or natural theology which in turn concentrates upon the claims of the existence of an omniscient, eternal God, His control over nature and events, and on His ‘sovereign, moral’ government. Ambedkar in a pertinent statement describes religion as “…the propounding of an ideal scheme of divine governance the aim and object of which is to make the social order under which men live a moral order” (6). It is on the grounds of this definition that he establishes the immoralities and irrationalities of the divine sanctions of Manu in the Manusmriti and the verse of “Purushasukta.” The Philosophy of Religion, thus, is both normative and descriptive. These are the major aspects of the three aforementioned terms as listed by Ambedkar, who, after defining these, goes on to place in words, the importance of revolutions in the realm of religion, and the various consequences these have brought about.

To assert the importance of revolutions as an important criterion of his argument, Ambedkar declares revolution to be the mother of philosophy. He cites examples of the Copernican Revolution and Darwinian Revolution to elucidate how these forces of reason and rationale freed religion of its wild growth by introducing medicine and science essential to the social wellbeing of a community. Revolution was instrumental in growth and evolution by conferring agency on man and helping man transcend from savage society to modern society, from antique society, at last, to a civilised society. Ambedkar talks at length about the different types of societies over time concerning the forms of religion practised in each of them. He engages with these discourses to weave his way towards his ultimate subject on trial, ‘Philosophy of Hinduism,’ by using the discourses on religious revolution and evolution of societies as building blocks of his argument.

From religious revolutions, Ambedkar takes recourse to the theological basis of both savage society and modern society, and the differences in between. He engages in this discourse to churn out the two primordial factors for his main argument on Hinduism; ‘social utility’ and ‘individual justice’ intrinsic to savage society and civilised society respectively. A savage society lacked any definite or structured idea of God but conferred divine sanctions on events of elemental importance and utmost crises such as birth, death, marriage, agriculture among others by engaging in rites, magic, totem and fetishism. In his assessment of the religion of savage society, Ambedkar states how the bond between religion and morality is more intimate than the same between religion and God. The reason for the strengthening of the former bond can allude to the sense of communal harmony integral to the antique society where the community partook of the sacrificial meals and divine festivities together, and most importantly, the absence of any codified caste system or varna established religion as a ‘political and religious whole.’

The religion of modern society stands at sharp contrast to that of the savage society. Ambedkar further breaks down modern society into antique society and civilised society. Ambedkar elucidates this discourse on the religion of modern society by contrasting and comparing the religious ideals of antique society and those of the civilised society. The modern society harbours the idea of a divine, omnipresent and omniscient Father for God, created in the likeness of man, a likeness in both physical appearance and common vices which men often succumb to. Ambedkar depicts modern society as anthropocentric where man is placed at the centre unlike in savage society whose core formed the whole community practising a religion. Thus in savage society, ‘social utility’ of the divine codes becomes essential, for the divine codes and sacraments had to align with the benefits and interests of the community which formed the centre. Similarly, the idea of ‘individual justice’ is of primary importance to the anthropocentric modern society where men worshipped different Gods who best suited their interests. Having established the ideas of social utility and individual justice, Ambedkar proceeds to lay the ground for his argument which forms the crux of “Philosophy of Hinduism.”

For Ambedkar, religion is a ‘social force’, a ‘livewire’ and ‘divine governance’. However, he states that not all religions are equally good. The ideals of a religion strive to help the followers attain material benefit and it is the disparity in the concentration of wealth, distribution of knowledge and security which underlines the failure in the execution of the ideals of the religion or gross inequalities in the very ideals itself. The error with the Philosophy of Hinduism is quite along these lines. Ambedkar, while stating the two criteria for testing the doctrines of a religion, i.e., social utility and individual justice, also brings into the fold of criteria, the principles of liberty, equality and fraternity – ideas derived from the French Revolution. Using these terms, Ambedkar raises three burning questions concerning Hinduism:

1. “Does Hinduism recognise Equality?” (25)

2. “Does Hinduism recognise Liberty?” (39)

3. “Does Hinduism recognise Fraternity?” (44)

Ambedkar answers each question in the negative by unveiling through scriptures (primarily the Manusmriti ), the blatant inequality, orders of subservience and seeds of inter-caste hegemony and hatred entrenched in the sacred texts. There are, however, directions to attain knowledge, wealth, security and spiritual nourishment reserved for the class of ‘supermen’, the Brahmins at large, the Kshatriyas and the Vaishyas. The four-fold caste system thus decries the interests of the Shudras while the worst is meted out to the Untouchables, the Unseeables and the Unapproachables who are not only ostracised from the four-fold caste system but cornered to the darkest recesses of society. Ambedkar approaches the subject of the Untouchables at the end of his argument.

To account for Hinduism’s stance on and accordance with the ideals of ‘Equality,’ Ambedkar quotes verses from the Manusmriti while identifying the caste system as akin to the deadliest plague in Hinduism. For Ambedkar, Manu is not the father of the caste system but its progenitor while his verses are perpetrators of the inhumane caste system whose doctrines enabled the subjugation of the Shudras over centuries and denied basic rights of knowledge, security and wealth to them, thus keeping the Shudras blanketed in the fold of darkness, despair and poverty under the pretence of divinity and pre-determinism. The caste system instead of being evenly compartmentalised is inequitably hierarchical where the concentration of knowledge, wealth and promise of societal respect and security diminishes on moving down the strata. Ambedkar states that Manu does not stop at denying the Shudras access to the Vedas but stripes them off their choice of labour by conferring divinely ordained slavery upon them. In this scheme of caste and hierarchy, it is to be noted that only the Hindu women share an equal footing with the Shudras by being subjected to slavery and subjugation. Narada, the successor of Manu, states, “In the inverse order of the four castes slavery is not ordained except where a man violates the duties peculiar to his caste. Slavery (in that respect) is analogous to the condition of a wife” (qtd. in Ambedkar 26).

Ambedkar moves from the subject of slavery to Manu’s laws on caste intermarriage as he again proves how prohibiting intermarriage is another blow to the prospect of equality. As is well-known, in his paper, titled “Castes in India: Their Mechanism, Genesis and Development,” the ever argumentative Ambedkar enunciates how the practice of endogamy within respective castes prevents social fusion, interaction and mobilisation thereby keeping the assets of each caste aloof from one another and throttling collective growth and upliftment. On the other hand, exogamy can promote fusion and mobilisation as well, thereby breaking the very basis of Brahminical supremacy and therefore exogamy is stringently forbidden by Manu.

The fate of the practitioners of intermarriage is well known. Once an alliance is found out between an upper-class woman and a lower class man or vice versa, the pair is separated and punished in lieu with the scriptures while the offspring is ostracised as baseborn or ‘chandal.’ Ambedkar states how individual justice fails to escape inequality and favouritism in the Manusmriti. For example, Ambedkar offers the following verse from Manusmriti, “For mutual abuse by a priest and a soldier, this fine must be imposed by a learned king; the lowest amercement on the priest and the middlemost on the soldier” (26). This inequality widens on moving down the caste structure. To illustrate interspersed unfairness and entrenched, subjective hatred directed at the Shudras even in the event of naming a Hindu child, Ambedkar cites the following verse, “Manu will not tolerate the Shudra to have the comfort of a high sounding name. He must be contemptible both in fact and in the name” (38).

Ambedkar next answers his second question on the recognition of liberty by Hinduism. Since he already established that there is no space for equality of castes in Hinduism, the prospect of liberty, too, gets compromised. With the presence of social, judicial and economic double standards, and the dreary treatment of the Shudras chained by Brahminical interests and scriptures, liberty is far from being accepted, let alone practiced, as a basic law. On the subject of fraternity in Hinduism, Ambedkar comments that individualism gets the upper hand over fellow feeling. Because of Hinduism’s scripturally prescribed forms of labour and division of individuals into specific caste-based labours, he holds Hinduism accountable for the division of labour as well as labourers.

Ambedkar observes how the glaring absence of fraternity and unwarranted favouritism in the scriptures of Hinduism has led to innumerable inter-class wars out of mutual jealousy, unprecedented in any other religion. The warring castes made India vulnerable to recurrent foreign onslaughts. Ambedkar notes that the absence of fraternity in the scriptures barred mobilisation while the flagrant division of labourers into different castes enabled only the Kshatriyas, the military class, skilled in armoury and weaponry to fight foreign invasions. Consequently, the fall of only the population of the Kshatriyas brought the entire nation and all four castes to their feet. With these assertions, Ambedkar rests his case on the question of individual justice, equality, liberty and fraternity in Hinduism.

The second part of Ambedkar’s argument in “Philosophy of Hinduism” deals with the question of social utility in the doctrines of Hinduism. The religion’s stand on the social utility of the Hindu community can be predicted from the conclusions of the first part of the argument wherein the unequal distribution of wealth and resources bellies the very ideals for which social utility stands. Ambedkar considers the Manusmriti to be a scriptural basis meant to attend to the socio-political interests and societal supremacy of the Brahmins at large, at the cost of the wellbeing of the three other varnas, but primarily the Shudras. The doctrines of the Manusmriti thus cater to the upliftment and security of the Brahmins only. Manu tips the scale of knowledge towards the Brahmins, of military and security towards the Kshatriyas and mercantile affairs to the Vaishyas while reserving only inhumane prospects of slavery, subservience and eternal service to the Shudras. Since the Brahmins are placed at the highest echelon in the Chaturvarna, they are privy to knowledge, security, trades and unpaid service by the other castes. The structurization and organisation of the caste system, therefore, benefits none but the Brahmins and the ideals of utility espoused by the Manusmriti are not entirely social but wholly unattainable by other castes but the Brahmins.

On the relation between social utility and Hindu caste system, Ambedkar states that Chaturvarna stands thrice condemned as a ‘social organization’, ‘producer’s organisation’ and ‘…as an ideal scheme of distribution’ (67). He further points towards the subtle similarity between the ideals of ‘supermen’ propounded by the German philosopher Friedrich Nietzsche in his philosophy and the stance of Manu towards the Brahmins as the ideal caste. Ambedkar agrees that the parallels drawn between Nietzsche's infamous concept of ‘supermen’ which inspired the Nazis and Manu’s laws will surely anger the Hindus but he draws attention towards the two distinct but morally akin forms of hatred and inequality bred by the philosophies of Manu and Nietzsche. In his defence of the European class conflict against the one in Hinduism, Ambedkar states, “…in Europe, the strong have never contrived to make the weak helpless against exploitation so shamelessly as was the caste in India” (70). The scope for mobilisation in the West somehow enabled the proletariat to rise up against capitalist exploitation but the same cannot be said of the Shudras in India.

Ambedkar concludes his argument by stating that the philosophy of Hinduism fails to uphold both the ideals of social utility and individual justice. Ambedkar accuses Hinduism of keeping the Shudras and the Untouchables in the dark for generations. To answer again why Hinduism fails the trial, Ambedkar explains that while community and individual formed the core of savage society and civilised society respectively, Hinduism takes into consideration only the socio-political interests of one particular class, the Brahmins, and therefore fails to uphold any constructive, constitutive ideal. Though Ambedkar quotes largely from the Manusmriti and the verse of “Purushasukta,” he defends his choice of sacred texts by stating that the horrors of the caste system are entrenched in the Vedas, Upanishads and the Gita as well. Ambedkar sums up the Gita as “…Manu in a nutshell” (81).

Ambedkar draws “Philosophy of Hinduism” of Hinduism to a close by vividly defining the historical marginalization, ostracisation and demarcation of the Untouchables, the Unseeables, and the Unapproachables and other Criminal Tribes such as the Pindaries and the Thugs. These tribes are worse off in their standing because they have not only been denied inclusion in the four-fold varna system but are also left to fend for themselves entirely in the outskirts of Hindu settlements. Ambedkar claims that the primitive tribes amount to roughly 79.5 million (considering the statistics of Ambedkar’s era) in the Hindu population. This staggering figure is yet to attain enlightenment, which again adds to the burgeoning list of failures of Hinduism.

Before concluding, Ambedkar goes back to the three terms with which he began the “Philosophy of Hinduism” – philosophy, religion and philosophy of religion. He forcefully asserts that the philosophy of Hinduism fails to uphold the ideals of the three distinct terms and thus is a set of doctrines marred with instances of inequality, favouritism, social and spiritual disintegration of a man and his community. In his tirade against Hinduism as a religion, Ambedkar also states that he follows the lead of Edmund Burke on the necessity of religion as a set of doctrines for governance. He, on the other hand, augments his argument by citing doctrines intrinsic to Hinduism, thus painting a real, rational and unapologetic picture of Hinduism. However, as far this particular text is concerned, Ambedkar offers little space to a discussing the position of Hindu women who, as he himself states in passing, were as morally wretched as the Shudras and the primitive tribes. Furthermore, in this text, Ambedkar’s emphasis seems to be more on the articulation of a problem than conceptualizing a solution. The fact, however, remains that he vouches for the ‘annihilation of caste’ and a possible rational turn to the irrational doctrines of religion to bridge the immeasurable disparity between the castes and tribes in Hindu society.

Works Cited

Ambedkar, Bhimrao Ramji. “Philosophy of Hinduism.” Dr Babasaheb Ambedkar: Writings and Speeches , vol. 3, edited by Vasant Moon, Dr Ambedkar Foundation, 2014, pp. 1-92.

Author Information

Disha Chakraborty studies English Literature at Presidency University, Kolkata. Her areas of interest include European classical literature, the radical writings of the Romantic Age, and the burgeoning feminist authorship in the Victorian Age. She also loves reading confessional poetry and inter-war poetry.

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Babasaheb Ambedkar Writings And Speeches Marathi

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Founding Father of Modern India (M.A., Ph.D., M.Sc., D.Sc., Barrister-at-Law, L.L.D., D.Litt)

Writing and speeches vol-17 part3.

• Post author: Admin
• Post published: November 19, 2017
• Post category: Books / Volumes
• Great Fight
• The Value of a Man is Axiomatic, Self-Evident
• We are a Warrior Clan
• Send Right Type of men to Legislature
• people Cemented by feeling of One Country, One Constitution, and One Destiny, take the risk of Being independent
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• Power an prestige will come to you through struggle
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• I want the reins of Government in your hands
• Present disorders Harming only Indians
• Non-Brahmin party should rebuild itself
• Join Army, Navy and Air Forces
• Gandhi and Jinnah should retire
• Poverty will not be tolerated in post-war period
• Swaraj could be in hands of Labour
• Qualify for enjoying the rights
• Scheduled caste must Discard Hinduism
• “Now or Never” is the question before scheduled castes
• Depressed classes are not a part of Hindu community
• I am no opponent of Nationalism But…….
• Unity is of Supreme Importance
• I was far ahead of…… Patriots of India
• Indian History is nothing but struggle between Buddhism and Brahmanism
• Gandhi was contented with provincial Autonomy
• We are the makers of the Destiny of this country
• Students should see that Degree carries positive knowledge
• Lay the foundation for a Regime of prosperity for the poverty-stricken millions of the country
• News paper in a modern Democratic system is Fundamental basis of good Government
• Scheduled castes must organize
• There should be statutory  Commission for Aboriginal Tribes
• No Dispute over India’s goal of freedom
• Make deliberate attempt to make man politically conscious
• Action by Government in August 1942 was justifiable
• Gandhiji declined
• Scheduled Castes demands be referred to an impartial International Tribunal
• Depressed Classes neglected
• The Scheduled Castes had been left where they were
• I have Loyalty to our people also to this country
• The minority must always be won over, it must never be dictated to
• Art of public speaking could be developed
• Because of Divine law of Manu or Yajnavalkya, Hindu society was never able to repair itself
• Organise under one leader, one party, one programme
• Progress of a community always depends upon Education
• The Hindu code was a right step towards a civil code
• We should ensure that India is not enslaved again
• Maharashtrians are more sincere, more duty conscious to the nation
• Religion no longer be inherited but be examined Rationally by everybody
• Non-Believers should be converted to the Eight-Fold Path
• Buddhism paved way for Democracy and Socialistic pattern of society
• I shall devote rest of my life to the revival and spread of Buddhism
• The Bill was aimed at the Social advancement of Women
• The Scheduled Castes should give up political Aloofness
• I am like a rock which does not melt but turns the course of rivers
• Failure of parliamentary Democracy will result in Rebellion, Anarchy and Communism
• If our true representatives are not elected, independence will be a farce
• Poor people must unite separately to achieve their purpose
• …….Let us save our Kith and Kin
• Why I did not resign earlier?
• Federation will not give up its Separate political Entity
• The Hindu Code bill would improve condition of women
• It is bad for people to remain idle and indifferent
• Purity of Administration is necessary for Welfare of the people
• Alliance to Appose
• I always have the interest of the country at heart
• All my attention is concentrated on Building of Hall for federation
• Recognise University Education to meet the Requirements of the Modern World
• Conditions precedent for the successful working of Democracy
• Knowledge is the Foundation of Man’s life
• Women leaders are not interested in the Social Progress of Women
• ……. I shall take Stern measures
• Osmania University Honoured Dr. B. R. Ambedkar
• If Buddhist Gospel is not adopted History of conflict in Europe, will repeat in Asia
• …….the so called Upper classes will be wiped out of Existence
• Unless Casteless and Classless Society is created, there will be no Progress in India
• Don’t get misled by Criticism
• Politics is not the Be-All and End-All of the Nation’s Life
• We will carry on All India Land Satyagraha even against Central Government
• It is the criminal to collect Money in the name of Religion and waste it
• My Philosophy of life
• I am a devotee of Gautam Buddha, Kabir, Mahatma Phule and Worshipper of Learning, Self-Respect and Character
• Buddhist movement in India : A Blue Print
• Pandurang was none other than Buddha
• There is difference between the Ahimsa Preached by Buddhism and Jainism
• Why I like Buddhism
• The Tide of Buddhism would never Recede in India
• Prospect of Democracy in India
• The Buddha Dhamma will be the saviour of the world
• Buddha or Karl Marx
• Appendix I : Gandhiji’s article on Dr. B. R. Ambedkar’s proclamation of conversion
• Appendix II : Constitution of the Samata Sainik Dal
• Appendix II :  An Out spoken Utterance

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SELECTED WRITINGS AND SPEECHES OF DR. BABASAHEB AMBEDKAR Paperback – 1 January 2024

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• ISBN-10 8119119894
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• Publisher ‏ : ‎ SATYAM LAW INTERNATIONAL (1 January 2024); SATYAM LAW INTERNATIONAL
• Paperback ‏ : ‎ 232 pages
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Vladimir Ilyich Lenin

The right of nations to self-determination.

Written: February-May 1914 Published: April-June 1914 in the journal Prosveshcheniye Nos. 4, 5 and 6. Signed: V. Ilyin . Published according to the text in the journal. Source: Lenin’s Collected Works , Progress Publishers, 1972, Moscow, Volume 20 , pp. 393-454. Translated: Bernard Isaacs and The Late Joe Fineberg Transcription\Markup: B. Baggins , D. Walters , & K. Goins (2008) Public Domain: Lenin Internet Archive (2000). You may freely copy, distribute, display and perform this work; as well as make derivative and commercial works. Please credit “Marxists Internet Archive” as your source.