B. R.

Ambedkar

Bhimrao Ramji Ambedkar (14 April

1891 – 6 December 1956) was an Indian
jurist, economist, social reformer and
political leader who headed the
committee drafting the Constitution of
India from the Constituent Assembly
debates, served as Law and Justice
minister in the first cabinet of Jawaharlal
Nehru, and inspired the Dalit Buddhist
movement after renouncing Hinduism.
 B. R. Ambedkar

Ambedkar in the 1950s

Member of Parliament of Rajya Sabha for

Bombay State[1]

In office
3 April 1952 – 6 December 1956

President Rajendra Prasad

Prime Minister Jawaharlal Nehru

1st Minister of Law and Justice

In office
15 August 1947 – 6 October 1951
President Rajendra Prasad

Governors General Louis Mountbatten

C. Rajagopalachari

Prime Minister Jawaharlal Nehru

Preceded by Position established

Succeeded by Charu Chandra

Biswas
Chairman of the Constitution Drafting
Committee

In office
29 August 1947 – 24 January 1950
Member of the Constituent Assembly of
India[2][3]

In office
9 December 1946 – 24 January 1950

Constituency • Bengal Province

(1946–47)
 • Bombay Province
(1947–50)
Minister of Labour in Viceroy's Executive
Council[4][5]

In office
22 July 1942 – 20 October 1946

Governors General The Marquess of

Linlithgow
The Viscount Wavell

Preceded by Feroz Khan Noon

Leader of the Opposition in the Bombay
Legislative Assembly[6][7]

In office
1937–1942
Member of the Bombay Legislative
Assembly[6][7]

In office
1937–1942
Constituency Bombay City (Byculla
and Parel) General
Urban
Member of the Bombay Legislative
Council[8][9][10]

In office
1926–1937

Personal details

Pronunciation Bhīmrāo Rāmjī

Āmbēḍkar

Born Bhiva Ramji Sakpal

14 April 1891
Mhow, Central India
Agency, British India
(now Madhya
Pradesh, India)
Died 6 December 1956
(aged 65)
New Delhi,
India[11][12]

Resting place Chaitya Bhoomi,

Mumbai, India
19°01′30″N
72°50′02″E (https://g
eohack.toolforge.org/
geohack.php?pagena
me=B._R._Ambedkar
&params=19_01_30_
N_72_50_02_E_)

Political party • Independent

Labour Party
• Scheduled Castes
Federation
Other political • Republican Party of
affiliations India

Spouses Ramabai Ambedkar

​
​(m. 1906; died 1935)​
Savita Ambedkar (m. 1948)

Children Yashwant Ambedkar

Relatives See Ambedkar family

Residence(s) • Rajgruha, Mumbai,

Maharashtra
• 26 Alipur Road,
New Delhi

Alma mater University of Mumbai

(B.A., M.A.)
Columbia University
(M.A., PhD)
London School of
Economics (M.Sc.,
 D.Sc.)
Gray's Inn (Barrister-
at-Law)

Profession Jurist · economist ·

academic · politician ·
social reformer ·
anthropologist ·
writer

Known for Dalit rights

movement
Heading committee
drafting Constitution
of India
Dalit Buddhist
movement

Awards Bharat Ratna

(posthumously in
1990)
Signature

Nickname Babasaheb

After graduating from Elphinstone

College, University of Bombay, Ambedkar
studied economics at Columbia
University and the London School of
Economics, receiving doctorates in 1927
and 1923, respectively, and was among a
handful of Indian students to have done
so at either institution in the 1920s.[13] He
also trained in the law at Gray's Inn,
London. In his early career, he was an
economist, professor, and lawyer. His
later life was marked by his political
activities; he became involved in
campaigning and negotiations for
partition, publishing journals, advocating
political rights and social freedom for
Dalits, and contributing to the
establishment of the state of India. In
1956, he converted to Buddhism,
initiating mass conversions of Dalits.[14]

In 1990, the Bharat Ratna, India's highest

civilian award, was posthumously
conferred on Ambedkar. The salutation
Jai Bhim (lit. "Hail Bhim") used by
followers honours him. He is also
referred to by the nickname Babasaheb
(BAH-bə SAH-hayb), meaning "Respected
Father".
Early life
Ambedkar was born on 14 April 1891 in
the town and military cantonment of
Mhow (now officially known as Dr
Ambedkar Nagar) (now in Madhya
Pradesh).[15] He was the 14th and last
child of Ramji Maloji Sakpal, an army
officer who held the rank of Subedar, and
Bhimabai Sakpal, daughter of Laxman
Murbadkar.[16] His family was of Marathi
background from the town of Ambadawe
(Mandangad taluka) in Ratnagiri district
of modern-day Maharashtra. Ambedkar
was born into a Mahar (dalit) caste, who
were treated as untouchables and
subjected to socio-economic
discrimination.[17] Ambedkar's ancestors
had long worked for the army of the
British East India Company, and his father
served in the British Indian Army at the
Mhow cantonment.[18] Although they
attended school, Ambedkar and other
untouchable children were segregated
and given little attention or help by
teachers. They were not allowed to sit
inside the class. When they needed to
drink water, someone from a higher caste
had to pour that water from a height as
they were not allowed to touch either the
water or the vessel that contained it. This
task was usually performed for the young
Ambedkar by the school peon, and if the
peon was not available then he had to go
without water; he described the situation
later in his writings as "No peon, No
Water".[19] He was required to sit on a
gunny sack which he had to take home
with him.[20]

Ramji Sakpal retired in 1894 and the

family moved to Satara two years later.
Shortly after their move, Ambedkar's
mother died. The children were cared for
by their paternal aunt and lived in difficult
circumstances. Three sons – Balaram,
Anandrao and Bhimrao – and two
daughters – Manjula and Tulasa – of the
Ambedkars survived them. Of his
brothers and sisters, only Ambedkar
passed his examinations and went to
high school. His original surname was
Sakpal but his father registered his name
as Ambadawekar in school, meaning he
comes from his native village
'Ambadawe' in Ratnagiri
district.[21][22][23][24] His Marathi Brahmin
teacher, Krishnaji Keshav Ambedkar,
changed his surname from
'Ambadawekar' to his own surname
'Ambedkar' in school
records.[25][26][27][28][29]
Education

Ambedkar as a student

Post-secondary education

In 1897, Ambedkar's family moved to

Mumbai where Ambedkar became the
only untouchable enrolled at Elphinstone
High School. In 1906, when he was about
15 years old, he married a nine-year-old
girl, Ramabai. The match per the
customs prevailing at that time was
arranged by the couple's parents.[30]

Studies at the University of Bombay

In 1907, he passed his matriculation

examination and in the following year he
entered Elphinstone College, which was
affiliated to the University of Bombay,
becoming, according to him, the first
from his Mahar caste to do so. When he
passed his English fourth standard
examinations, the people of his
community wanted to celebrate because
they considered that he had reached
"great heights" which he says was "hardly
an occasion compared to the state of
education in other communities". A public
ceremony was evoked, to celebrate his
success, by the community, and it was at
this occasion that he was presented with
a biography of the Buddha by Dada
Keluskar, the author and a family
friend.[31]

By 1912, he obtained his degree in

economics and political science from
Bombay University, and prepared to take
up employment with the Baroda state
government. His wife had just moved his
young family and started work when he
had to quickly return to Mumbai to see
his ailing father, who died on 2 February
1913.[32]
Ambedkar at Columbia University, c. 1916

Studies at Columbia University

In 1913, at the age of 22, Ambedkar was

awarded a Baroda State Scholarship of
£11.50 (Sterling) per month for three
years under a scheme established by
Sayajirao Gaekwad III (Gaekwad of
Baroda) that was designed to provide
opportunities for postgraduate education
at Columbia University in New York City.
Soon after arriving there he settled in
rooms at Livingston Hall with Naval
Bhathena, a Parsi who was to be a
lifelong friend. He passed his M.A. exam
in June 1915, majoring in economics, and
other subjects of Sociology, History,
Philosophy and Anthropology. He
presented a thesis, Ancient Indian
Commerce. Ambedkar was influenced by
John Dewey and his work on
democracy.[33]

In 1916, he completed his second

master's thesis, National Dividend of India
– A Historic and Analytical Study, for a
second M.A.[34] On 9 May, he presented
the paper Castes in India: Their
Mechanism, Genesis and Development
before a seminar conducted by the
anthropologist Alexander Goldenweiser.
Ambedkar received his Ph.D. degree in
economics at Columbia in 1927.[13]

Ambedkar (In center line, first from right) with his professors and friends from the London S chool of Economics
(1916–17)

Studies at the London School of

Economics

In October 1916, he enrolled for the Bar

course at Gray's Inn, and at the same
time enrolled at the London School of
Economics where he started working on
a doctoral thesis. In June 1917, he
returned to India because his scholarship
from Baroda ended. His book collection
was dispatched on a different ship from
the one he was on, and that ship was
torpedoed and sunk by a German
submarine.[32] He got permission to
return to London to submit his thesis
within four years. He returned at the first
opportunity, and completed a master's
degree in 1921. His thesis was on "The
problem of the rupee: Its origin and its
solution".[35] In 1923, he completed a
D.Sc. in Economics which was awarded
from University of London, and the same
year he was called to the Bar by Gray's
Inn.[13]
Opposition to
untouchability

Ambedkar as a barrister in 1922

As Ambedkar was educated by the

Princely State of Baroda, he was bound
to serve it. He was appointed Military
Secretary to the Gaikwad but had to quit
in a short time. He described the incident
in his autobiography, Waiting for a
Visa.[36] Thereafter, he tried to find ways
to make a living for his growing family.
He worked as a private tutor, as an
accountant, and established an
investment consulting business, but it
failed when his clients learned that he
was an untouchable.[37] In 1918, he
became Professor of Political Economy
in the Sydenham College of Commerce
and Economics in Mumbai. Although he
was successful with the students, other
professors objected to his sharing a
drinking-water jug with them.[38]

Ambedkar had been invited to testify

before the Southborough Committee,
which was preparing the Government of
India Act 1919. At this hearing, Ambedkar
argued for creating separate electorates
and reservations for untouchables and
other religious communities.[39] In 1920,
he began the publication of the weekly
Mooknayak (Leader of the Silent) in
Mumbai with the help of Shahu of
Kolhapur, that is, Shahu IV (1874–
1922).[40]

Ambedkar went on to work as a legal

professional. In 1926, he successfully
defended three non-Brahmin leaders who
had accused the Brahmin community of
ruining India and were then subsequently
sued for libel. Dhananjay Keer notes, "The
victory was resounding, both socially and
individually, for the clients and the
doctor".[41]

While practising law in the Bombay High

Court, he tried to promote education to
untouchables and uplift them. His first
organised attempt was his establishment
of the central institution Bahishkrit
Hitakarini Sabha, intended to promote
education and socio-economic
improvement, as well as the welfare of
"outcastes", at the time referred to as
depressed classes.[42] For the defence of
Dalit rights, he started many periodicals
like Mook Nayak, Bahishkrit Bharat, and
Equality Janta.[43]
He was appointed to the Bombay
Presidency Committee to work with the
all-European Simon Commission in
1925.[44] This commission had sparked
great protests across India, and while its
report was ignored by most Indians,
Ambedkar himself wrote a separate set
of recommendations for the future
Constitution of India.[45]

By 1927, Ambedkar had decided to

launch active movements against
untouchability. He began with public
movements and marches to open up
public drinking water resources. He also
began a struggle for the right to enter
Hindu temples. He led a satyagraha in
Mahad to fight for the right of the
untouchable community to draw water
from the main water tank of the town.[46]
In a conference in late 1927, Ambedkar
publicly condemned the classic Hindu
text, the Manusmriti (Laws of Manu), for
ideologically justifying caste
discrimination and "untouchability", and
he ceremonially burned copies of the
ancient text. On 25 December 1927, he
led thousands of followers to burn
copies of Manusmriti.[47][48] Thus
annually 25 December is celebrated as
Manusmriti Dahan Din (Manusmriti
Burning Day) by Ambedkarites and
Dalits.[49][50]
In 1930, Ambedkar launched the Kalaram
Temple movement after three months of
preparation. About 15,000 volunteers
assembled at Kalaram Temple satygraha
making one of the greatest processions
of Nashik. The procession was headed
by a military band and a batch of scouts;
women and men walked with discipline,
order and determination to see the god
for the first time. When they reached the
gates, the gates were closed by Brahmin
authorities.[51]
Poona Pact

M.R. Jayakar, Tej Bahadur S apru and Ambedkar at Yerwada jail, in Poona, on 24 S eptember 1932, the day the Poona
Pact was signed

In 1932, the British colonial government

announced the formation of a separate
electorate for "Depressed Classes" in the
Communal Award. Mahatma Gandhi
fiercely opposed a separate electorate
for untouchables, saying he feared that
such an arrangement would divide the
Hindu community.[52][53][54] Gandhi
protested by fasting while imprisoned in
the Yerwada Central Jail of Poona.
Following the fast, congressional
politicians and activists such as Madan
Mohan Malaviya and Palwankar Baloo
organised joint meetings with Ambedkar
and his supporters at Yerwada.[55] On 25
September 1932, the agreement, known
as the Poona Pact was signed between
Ambedkar (on behalf of the depressed
classes among Hindus) and Madan
Mohan Malaviya (on behalf of the other
Hindus). The agreement gave reserved
seats for the depressed classes in the
Provisional legislatures within the general
electorate. Due to the pact the depressed
class received 148 seats in the
legislature instead of the 71, as allocated
in the Communal Award proposed earlier
by the colonial government under Prime
Minister Ramsay MacDonald. The text
used the term "Depressed Classes" to
denote Untouchables among Hindus who
were later called Scheduled Castes and
Scheduled Tribes under the India Act
1935, and the later Indian Constitution of
1950.[56] In the Poona Pact, a unified
electorate was in principle formed, but
primary and secondary elections allowed
Untouchables in practice to choose their
own candidates.[57]
Political career

Ambedkar with his family members at Rajgraha in February 1934. From left – Yashwant (son), Ambedkar, Ramabai
(wife), Laxmibai (wife of his elder brother, Balaram), Mukund (nephew) and Ambedkar's favourite dog, Tobby

Ambedkar addresses a seminar in New Delhi on the occasion of the Columbia University Bicentennial, 1954

In 1935, Ambedkar was appointed

principal of the Government Law College,
Bombay, a position he held for two years.
He also served as the chairman of
Governing body of Ramjas College,
University of Delhi, after the death of its
Founder Shri Rai Kedarnath.[58] Settling in
Bombay (today called Mumbai),
Ambedkar oversaw the construction of a
house, and stocked his personal library
with more than 50,000 books.[59] His wife
Ramabai died after a long illness the
same year. It had been her long-standing
wish to go on a pilgrimage to Pandharpur,
but Ambedkar had refused to let her go,
telling her that he would create a new
Pandharpur for her instead of Hinduism's
Pandharpur which treated them as
untouchables. At the Yeola Conversion
Conference on 13 October in Nasik,
Ambedkar announced his intention to
convert to a different religion and
exhorted his followers to leave
Hinduism.[59] He would repeat his
message at many public meetings
across India.

In 1936, Ambedkar founded the

Independent Labour Party, which
contested the 1937 Bombay election to
the Central Legislative Assembly for the
13 reserved and 4 general seats, and
secured 11 and 3 seats respectively.[60]

Ambedkar published his book

Annihilation of Caste on 15 May 1936.[61]
It strongly criticised Hindu orthodox
religious leaders and the caste system in
general,[62] and included "a rebuke of
Gandhi" on the subject.[63] Later, in a 1955
BBC interview, he accused Gandhi of
writing in opposition of the caste system
in English language papers while writing
in support of it in Gujarati language
papers.[64] In his writings, Ambedkar also
accused Jawaharlal Nehru of being
"conscious of the fact that he is a
Brahmin".[65]

During this time, Ambedkar also fought

against the khoti system prevalent in
Konkan, where khots, or government
revenue collectors, regularly exploited
farmers and tenants. In 1937, Ambedkar
tabled a bill in the Bombay Legislative
Assembly aimed at abolishing the khoti
system by creating a direct relationship
between government and farmers.[66]

Ambedkar served on the Defence

Advisory Committee[5] and the Viceroy's
Executive Council as minister for
labour.[5] Before the Day of Deliverance
events, Ambedkar stated that he was
interested in participating: "I read Mr.
Jinnah's statement and I felt ashamed to
have allowed him to steal a march over
me and rob me of the language and the
sentiment which I, more than Mr. Jinnah,
was entitled to use." He went on to
suggest that the communities he worked
with were twenty times more oppressed
by Congress policies than were Indian
Muslims; he clarified that he was
criticizing Congress, and not all
Hindus.[67] Jinnah and Ambedkar jointly
addressed the heavily attended Day of
Deliverance event in Bhindi Bazaar,
Bombay, where both expressed "fiery"
criticisms of the Congress party, and
according to one observer, suggested
that Islam and Hinduism were
irreconcilable.[67][68]

After the Lahore resolution (1940) of the

Muslim League demanding Pakistan,
Ambedkar wrote a 400-page tract titled
Thoughts on Pakistan, which analysed the
concept of "Pakistan" in all its aspects.
Ambedkar argued that the Hindus should
concede Pakistan to the Muslims. He
proposed that the provincial boundaries
of Punjab and Bengal should be redrawn
to separate the Muslim and non-Muslim
majority parts. He thought the Muslims
could have no objection to redrawing
provincial boundaries. If they did, they did
not quite "understand the nature of their
own demand". Scholar Venkat Dhulipala
states that Thoughts on Pakistan "rocked
Indian politics for a decade". It
determined the course of dialogue
between the Muslim League and the
Indian National Congress, paving the way
for the Partition of India.[69][70]
In his work Who Were the Shudras?,
Ambedkar tried to explain the formation
of untouchables. He saw Shudras and Ati
Shudras who form the lowest caste in the
ritual hierarchy of the caste system, as
separate from Untouchables. Ambedkar
oversaw the transformation of his
political party into the Scheduled Castes
Federation, although it performed poorly
in the 1946 elections for Constituent
Assembly of India. Later he was elected
into the constituent assembly of Bengal
where Muslim League was in power.[2]

Jagjivan Ram's wife Indrani Jagjivan Ram

wrote in her memoir that Ambedkar
persuaded her husband to ask Mahatma
Gandhi for his inclusion in Nehru's
cabinet in independent India. Initially,
Jagjivan Ram consulted Vallabhbhai
Patel before asking Gandhi to
recommend Ambedkar to Nehru for
inclusion in cabinet, adding that
Ambedkar had "given up his antagonism
to Congress and Gandhiji". Ambedkar
was ultimately included as the law
minister of India in the First Nehru
ministry after Gandhi recommended his
name to Nehru.[71][72]

Ambedkar contested in the Bombay

North first Indian General Election of
1952, but lost to his former assistant and
Congress Party candidate Narayan
Kajrolkar. Ambedkar became a member
of Rajya Sabha, probably an appointed
member. He tried to enter Lok Sabha
again in the by-election of 1954 from
Bhandara, but he placed third (the
Congress Party won). By the time of the
second general election in 1957,
Ambedkar had died.

Ambedkar also criticised Islamic practice

in South Asia. While justifying the
Partition of India, he condemned child
marriage and the mistreatment of
women in Muslim society.

No words can adequately

express the great and many
evils of polygamy and
concubinage, and especially as
a source of misery to a Muslim
woman. Take the caste system.
Everybody infers that Islam
must be free from slavery and
caste. [...] [While slavery
existed], much of its support
was derived from Islam and
Islamic countries. While the
prescriptions by the Prophet
regarding the just and humane
treatment of slaves contained
in the Koran are praiseworthy,
there is nothing whatever in
 Islam that lends support to the
abolition of this curse. But if
slavery has gone, caste among
Musalmans [Muslims] has
remained.[73]

Drafting of India's
Constitution

Ambedkar, chairman of the Drafting Committee, presenting the final draft of the Indian Constitution to Rajendra Prasad,
president of the Constituent Assembly, on 25 November 1949.

Upon India's independence on 15 August

1947, the new prime minister Jawaharlal
Nehru invited Ambedkar to serve as the
Dominion of India's Law Minister; two
weeks later, he was appointed Chairman
of the Drafting Committee of the
Constitution for the future Republic of
India.

On 25 November 1949, Ambedkar in his

concluding speech in constituent
assembly said:-

"The credit that is given to me

does not really belong to me. It
belongs partly to Sir B.N. Rau
the Constitutional Advisor to
the Constituent Assembly who
prepared a rough draft of the
 Constitution for the
consideration of the Drafting
Committee."

[74]

Indian constitution guarantees and

protections for a wide range of civil
liberties for individual citizens, including
freedom of religion, the abolition of
untouchability, and the outlawing of all
forms of discrimination. Ambedkar
argued for extensive economic and
social rights for women, and won the
Assembly's support for introducing a
system of reservations of jobs in the civil
services, schools and colleges for
members of scheduled castes and
scheduled tribes and Other Backward
Class, a system akin to affirmative
action. India's lawmakers hoped to
eradicate the socio-economic
inequalities and lack of opportunities for
India's depressed classes through these
measures.[75] The Constitution was
adopted on 26 November 1949 by the
Constituent Assembly.[76]

Ambedkar expressed his disapproval for

the constitution in 1953 during a
parliament session and said "People
always keep on saying to me "Oh you are
the maker of the constitution". My answer
is I was a hack. What I was asked to do, I
did much against my will." Ambedkar
added that, "I am quite prepared to say
that I shall be the first person to burn it
out. I do not want it. It does not suit
anybody."[77][78]

Economics
Ambedkar was the first Indian to pursue
a doctorate in economics abroad.[79] He
argued that industrialisation and
agricultural growth could enhance the
Indian economy.[80] He stressed
investment in agriculture as the primary
industry of India. According to Sharad
Pawar, Ambedkar's vision helped the
government to achieve its food security
goal.[81] Ambedkar advocated national
economic and social development,
stressing education, public hygiene,
community health, residential facilities as
the basic amenities.[80] His DSc thesis,
The problem of the Rupee: Its Origin and
Solution (1923) examines the causes for
the Rupee's fall in value. In this
dissertation, he argued in favour of a
gold standard in modified form, and was
opposed to the gold-exchange standard
favoured by Keynes in his treatise Indian
Currency and Finance (1909), claiming it
was less stable. He favoured the
stoppage of all further coinage of the
rupee and the minting of a gold coin,
which he believed would fix currency
rates and prices.[82]
He also analysed revenue in his PhD
dissertation The Evolution of Provincial
Finance in British India. In this work, he
analysed the various systems used by
the British colonial government to
manage finances in India.[82][83] His views
on finance were that governments should
ensure their expenditures have
"faithfulness, wisdom and economy."
"Faithfulness" meaning governments
should use money as nearly as possible
to the original intentions of spending the
money in the first place. "Wisdom"
meaning it should be used as well as
possible for the public good, and
"economy" meaning the funds should be
used so that the maximum value can be
extracted from them.[84]

In 1951, Ambedkar established the

Finance Commission of India. He
opposed income tax for low-income
groups. He contributed in Land Revenue
Tax and excise duty policies to stabilise
the economy. He played an important
role in land reform and the state
economic development. According to
him, the caste system, due to its division
of labourers and hierarchical nature,
impedes movement of labour (higher
castes would not do lower-caste
occupations) and movement of capital
(assuming investors would invest first in
their own caste occupation). His theory
of State Socialism had three points: state
ownership of agricultural land, the
maintenance of resources for production
by the state, and a just distribution of
these resources to the population. He
emphasised a free economy with a
stable Rupee which India has adopted
recently. He advocated birth control to
develop the Indian economy, and this has
been adopted by Indian government as
national policy for family planning. He
emphasised equal rights for women for
economic development.

Ambedkar's views on agricultural land

was that too much of it was idle, or that it
was not being utilized properly. He
believed there was an "ideal proportion"
of production factors that would allow
agricultural land to be used most
productively. To this end, he saw the
large portion of people who lived on
agriculture at the time as a major
problem. Therefore, he advocated
industrialization of the economy to allow
these agricultural labourers to be of more
use elsewhere.

Ambedkar was trained as an economist,

and was a professional economist until
1921, when he became a political leader.
He wrote three scholarly books on
economics:
 Administration and Finance of the East
India Company

The Evolution of Provincial Finance in

British India

The Problem of the Rupee: Its Origin

and Its Solution[85][86]

The Reserve Bank of India (RBI), was

based on the ideas that Ambedkar
presented to the Hilton Young
Commission.[85][86][87][88]

Marriage
Ambedkar with wife S avita in 1948

Ambedkar's first wife Ramabai died in

1935 after a long illness. After
completing the draft of India's
constitution in the late 1940s, he suffered
from lack of sleep, had neuropathic pain
in his legs, and was taking insulin and
homoeopathic medicines. He went to
Bombay for treatment, and there met
Sharada Kabir, whom he married on 15
April 1948, at his home in New Delhi.
Doctors recommended a companion who
was a good cook and had medical
knowledge to care for him.[89] She
adopted the name Savita Ambedkar and
cared for him the rest of his life.[90] Savita
Ambedkar, who was called also 'Mai',
died on May 29, 2003, aged 93 in
Mumbai.[91]

Conversion to Buddhism

Ambedkar delivering a speech during a mass conversion ceremony.

Ambedkar considered converting to

Sikhism, which encouraged opposition to
oppression and so appealed to leaders
of scheduled castes. But after meeting
with Sikh leaders, he concluded that he
might get "second-rate" Sikh status.[92]
Instead, around 1950, he began devoting
his attention to Buddhism and travelled
to Ceylon (now Sri Lanka) to attend a
meeting of the World Fellowship of
Buddhists.[93] While dedicating a new
Buddhist vihara near Pune, Ambedkar
announced he was writing a book on
Buddhism, and that when it was finished,
he would formally convert to
Buddhism.[94] He twice visited Burma in
1954; the second time to attend the third
conference of the World Fellowship of
Buddhists in Rangoon.[95] In 1955, he
founded the Bharatiya Bauddha
Mahasabha, or the Buddhist Society of
India.[96] In 1956, he completed his final
work, The Buddha and His Dhamma,
which was published posthumously.[96]

After meetings with the Sri Lankan

Buddhist monk Hammalawa
Saddhatissa,[97] Ambedkar organised a
formal public ceremony for himself and
his supporters in Nagpur on 14 October
1956. Accepting the Three Refuges and
Five Precepts from a Buddhist monk in
the traditional manner, Ambedkar
completed his own conversion, along
with his wife. He then proceeded to
convert some 500,000 of his supporters
who were gathered around him.[94][98] He
prescribed the 22 Vows for these
converts, after the Three Jewels and Five
Precepts. He then travelled to
Kathmandu, Nepal to attend the Fourth
World Buddhist Conference.[95] His work
on The Buddha or Karl Marx and
"Revolution and counter-revolution in
ancient India" remained incomplete.

Death

Mahaparinirvana of B. R. Ambedkar

Since 1948, Ambedkar had diabetes. He

remained in bed from June to October in
1954 due to medication side-effects and
poor eyesight.[94] His health worsened
during 1955. Three days after completing
his final manuscript The Buddha and His
Dhamma, Ambedkar died in his sleep on
6 December 1956 at his home in Delhi.[99]

A Buddhist cremation was organised at

Dadar Chowpatty beach on 7
December,[100] attended by half a million
grieving people.[101] A conversion
program was organised on 16 December
1956,[102] so that cremation attendees
were also converted to Buddhism at the
same place.[102]

Ambedkar was survived by his second

wife Savita Ambedkar (known as
Maisaheb Ambedkar), who died in
2003,[103] and his son Yashwant
Ambedkar (known as Bhaiyasaheb
Ambedkar), who died in 1977.[104] Savita
and Yashwant carried on the socio-
religious movement started by B. R.
Ambedkar. Yashwant served as the 2nd
President of the Buddhist Society of India
(1957–1977) and a member of the
Maharashtra Legislative Council (1960–
1966).[105][106] Ambedkar's elder
grandson, Prakash Yashwant Ambedkar,
is the chief-adviser of the Buddhist
Society of India,[107] leads the Vanchit
Bahujan Aghadi[108][109] and has served in
both houses of the Indian Parliament.[109]
Ambedkar's younger grandson, Anandraj
Ambedkar leads the Republican Sena
(tran: The "Republican Army").[110]

A number of unfinished typescripts and

handwritten drafts were found among
Ambedkar's notes and papers and
gradually made available. Among these
were Waiting for a Visa, which probably
dates from 1935 to 1936 and is an
autobiographical work, and the
Untouchables, or the Children of India's
Ghetto, which refers to the census of
1951.[94]

A memorial for Ambedkar was

established in his Delhi house at 26 Alipur
Road. His birthdate known as Ambedkar
Jayanti or Bhim Jayanti is observed as a
public holiday in many Indian states. He
was posthumously awarded India's
highest civilian honour, the Bharat Ratna,
in 1990.[111]

On the anniversary of his birth and death,

and on Dhamma Chakra Pravartan Din
(14 October) at Nagpur, at least half a
million people gather to pay homage to
him at his memorial in Mumbai.[112]
Thousands of bookshops are set up, and
books are sold. His message to his
followers was "educate, agitate,
organise!"[113]
Legacy

People paying tribute at the central statue of Ambedkar in Dr. Babasaheb Ambedkar Marathwada University in
Aurangabad.

1990 1 Rupee commemorative coin of India dedicated to B.R. Ambedkar

Ambedkar's legacy as a socio-political

reformer had a deep effect on modern
India.[114][115] In post-Independence India,
his socio-political thought is respected
across the political spectrum. His
initiatives have influenced various
spheres of life and transformed the way
India today looks at socio-economic
policies, education and affirmative action
through socio-economic and legal
incentives. His reputation as a scholar
led to his appointment as free India's first
law minister, and chairman of the
committee for drafting the constitution.
He passionately believed in individual
freedom and criticised caste society. His
accusations of Hinduism as being the
foundation of the caste system made
him controversial and unpopular among
Hindus.[116] His conversion to Buddhism
sparked a revival in interest in Buddhist
philosophy in India and abroad.[117]

Many public institutions are named in his

honour, and the Dr. Babasaheb Ambedkar
International Airport in Nagpur, otherwise
known as Sonegaon Airport. Dr. B. R.
Ambedkar National Institute of
Technology, Jalandhar, Ambedkar
University Delhi is also named in his
honour.[118]

The Maharashtra government has

acquired a house in London where
Ambedkar lived during his days as a
student in the 1920s. The house is
expected to be converted into a museum-
cum-memorial to Ambedkar.[119]

Ambedkar was voted "the Greatest

Indian" in 2012 by a poll organised by
History TV18 and CNN IBN, ahead of
Patel and Nehru. Nearly 20 million votes
were cast.[120] Due to his role in
economics, Narendra Jadhav, a notable
Indian economist,[121] has said that
Ambedkar was "the highest educated
Indian economist of all times."[122]
Amartya Sen, said that Ambedkar is
"father of my economics", and "he was
highly controversial figure in his home
country, though it was not the reality. His
contribution in the field of economics is
marvelous and will be remembered
forever."[123][124]

The statue of B. R. Ambedkar in the Parliament of India (left)

The portrait of B. R. Ambedkar in the Central Hall of the Parliament House (right)

On 2 April 1967, an 3.66 metre (12 foot)

tall bronze statue of Ambedkar was
installed in the Parliament of India. The
statue, sculpted by B.V. Wagh, was
unveiled by the then President of India,
Sarvepalli Radhakrishnan.[125][126][127] On
12 April 1990, a portrait of Dr. B.R.
Ambedkar is put in the Central Hall of
Parliament House.[128][129][130] The
portrait of Ambedkar, painted by Zeba
Amrohawi, was unveiled by the then
Prime Minister of India, V. P. Singh.[128]
Another portrait of Ambedkar is put in the
Parliamentary Museum and archives of
the Parliament House.[131][132]

Ambedkar's legacy was not without

criticism. Ambedkar has been criticised
for his one-sided views on the issue of
caste at the expense of cooperation with
the larger nationalist movement.[133]
Ambedkar has been also criticised by
some of his biographers over his neglect
of organization-building.[134]
Ambedkar's political philosophy has
given rise to a large number of political
parties, publications and workers' unions
that remain active across India,
especially in Maharashtra. His promotion
of Buddhism has rejuvenated interest in
Buddhist philosophy among sections of
population in India. Mass conversion
ceremonies have been organised by
human rights activists in modern times,
emulating Ambedkar's Nagpur ceremony
of 1956.[135] Some Indian Buddhists
regard him as a Bodhisattva, although he
never claimed it himself.[136] Outside
India, during the late 1990s, some
Hungarian Romani people drew parallels
between their own situation and that of
the downtrodden people in India. Inspired
by Ambedkar, they started to convert to
Buddhism.[137]

Views

Religion

Ambedkar said in 1935 that he was born

a Hindu but would not die a Hindu. He
viewed Hinduism as an "oppressive
religion" and started to consider
conversion to any other religion.[138] In
Annihilation of Caste, Ambedkar claims
that the only lasting way a true casteless
society could be achieved is through
destroying the belief of the sanctity of
the Shastras and denying their
authority.[139] Ambedkar was critical of
Hindu religious texts and epics and wrote
a work titled Riddles in Hinduism during
1954-1955. The work was published
posthumously by combining individual
chapter manuscripts and resulted in
mass demonstrations and counter
demonstrations.[140][141][142]

Ambedkar viewed Christianity to be

incapable of fighting injustices. He wrote
that "It is an incontrovertible fact that
Christianity was not enough to end the
slavery of the Negroes in the United
States. A civil war was necessary to give
the Negro the freedom which was denied
to him by the Christians."[143]
Ambedkar criticized distinctions within
Islam and described the religion as "a
close corporation and the distinction that
it makes between Muslims and non-
Muslims is a very real, very positive and
very alienating distinction".[144]

He opposed conversions of depressed

classes to convert to Islam or Christianity
added that if they converted to Islam
then "the danger of Muslim domination
also becomes real" and if they converted
to Christianity then it "will help to
strengthen the hold of Britain on the
country".[145]
Initially, Ambedkar planned to convert to
Sikhism but he rejected this idea after he
discovered that British government would
not guarantee the privileges accorded to
the untouchables in reserved
parliamentary seats.[146]

On 16 October 1956, he converted to

Buddhism just weeks before his
death.[147]

Aryan Invasion Theory

Ambedkar viewed the Shudras as Aryan

and adamantly rejected the Aryan
invasion theory, describing it as "so
absurd that it ought to have been dead
long ago" in his 1946 book Who Were the
Shudras?.[148] Ambedkar viewed Shudras
as originally being "part of the Kshatriya
Varna in the Indo-Aryan society", but
became socially degraded after they
inflicted many tyrannies on Brahmins.[149]

According to Arvind Sharma, Ambedkar

noticed certain flaws in the Aryan
invasion theory that were later
acknowledged by western scholarship.
For example, scholars now acknowledge
anās in Rig Veda 5.29.10 refers to speech
rather than the shape of the nose.[150]
Ambedkar anticipated this modern view
by stating:
The term Anasa occurs in Rig
Veda V.29.10. What does the
word mean? There are two
interpretations. One is by Prof.
Max Muller. The other is by
Sayanacharya. According to
Prof. Max Muller, it means
'one without nose' or 'one with
a flat nose' and has as such
been relied upon as a piece of
evidence in support of the view
that the Aryans were a
separate race from the Dasyus.
Sayanacharya says that it
means 'mouthless,' i.e., devoid
of good speech. This difference
of meaning is due to difference
in the correct reading of the
word Anasa. Sayanacharya
reads it as an-asa while Prof.
Max Muller reads it as a-nasa.
As read by Prof. Max Muller, it
means 'without nose.' Question
is : which of the two readings is
the correct one? There is no
reason to hold that Sayana's
reading is wrong. On the other
hand there is everything to
suggest that it is right. In the
first place, it does not make
non-sense of the word.
Secondly, as there is no other
place where the Dasyus are
described as noseless, there is
no reason why the word
should be read in such a
manner as to give it an
altogether new sense. It is only
fair to read it as a synonym of
Mridhravak. There is therefore
no evidence in support of the
conclusion that the Dasyus
belonged to a different
race.[150]
Ambedkar disputed various hypotheses
of the Aryan homeland being outside
India, and concluded the Aryan homeland
was India itself. According to Ambedkar,
the Rig Veda says Aryans, Dāsa and
Dasyus were competing religious groups,
not different peoples.[151]

Communism

Ambedkar's views on Communism were

expressed in two 1956 texts, "Buddha or
Karl Marx" and "Buddhism and
Communism".[152] He accepted the
Marxist theory that the privileged few's
exploitation of the masses perpetuated
poverty and its issues. However, he did
not see this exploitation as purely
economic, theorizing that the cultural
aspects of exploitation are as bad or
worse than economic exploitation. In
addition, he did not see economic
relationships as the only important
aspect of human life. He also saw
Communists as willing to resort to any
means to achieve proletarian revolution,
including violence, while he himself saw
democratic and peaceful measures as
the best option for change. Ambedkar
also opposed the Marxist idea of
controlling all the means of production
and ending private ownership of property:
seeing the latter measure as not able to
fix the problems of society. In addition,
rather than advocating for the eventual
annihilation of the state as Marxism
does, Ambedkar believed in a classless
society, but also believed the state would
exist as long as society and that it should
be active in development.[82] But in the
1950s, in an interview he gave to BBC, he
accepted that the current liberal
democratic system will collapse and the
alternative, as he thinks, "is some kind of
communism".[153]

In popular culture
Several films, plays, and other works
have been based on the life and thoughts
of Ambedkar.
Indian director Jabbar Patel made a
documentary titled Dr. Babasaheb
Ambedkar in 1991; he followed this
with a full-length feature film Dr.
Babasaheb Ambedkar in 2000 with
Mammootty in the lead role.[154] This
biopic was sponsored by the National
Film Development Corporation of India
and the government's Ministry of
Social Justice and Empowerment. The
film was released after a long and
controversial gestation.[155]
Other Indian films on Ambedkar
include: Balaka Ambedkar (1991) by
Basavaraj Kestur, Dr. Ambedkar (1992)
by Bharath Parepalli, and Yugpurush Dr.
Babasaheb Ambedkar (1993).
David Blundell, professor of
anthropology at UCLA and historical
ethnographer, has established Arising
Light – a series of films and events
that are intended to stimulate interest
and knowledge about the social
conditions in India and the life of
Ambedkar.[156] In Samvidhaan,[157] a TV
mini-series on the making of the
Constitution of India directed by Shyam
Benegal, the pivotal role of B. R.
Ambedkar was played by Sachin
Khedekar. The play Ambedkar Aur
Gandhi, directed by Arvind Gaur and
written by Rajesh Kumar, tracks the two
prominent personalities of its title.[158]
Bhimayana: Experiences of
Untouchability is a graphic biography of
Ambedkar created by Pardhan-Gond
artists Durgabai Vyam and Subhash
Vyam, and writers Srividya Natarajan
and S. Anand. The book depicts the
experiences of untouchability faced by
Ambedkar from childhood to
adulthood. CNN named it one of the
top 5 political comic books.[159]
The Ambedkar Memorial at Lucknow is
dedicated in his memory. The chaitya
consists of monuments showing his
biography.[160][161]
Jai Bhim slogan was given by the Dalit
community in Delhi in his honour in
1946.[162]
Google commemorated Ambedkar's
124th birthday through a homepage
doodle on 14 April 2015.[163][164] The
doodle was featured in India,
Argentina, Chile, Ireland, Peru, Poland,
Sweden and the United
Kingdom.[165][166][167]
An Indian television show named Ek
Mahanayak: Dr. B. R. Ambedkar
portraying his life aired on &TV in
2019.[168]
Another show, Dr. Babasaheb
Ambedkar - Mahamanvachi
Gauravgatha, has aired in Marathi on
Star Pravah from 2019.[169]
Works
The Education Department, Government
of Maharashtra (Mumbai) published the
collection of Ambedkar's writings and
speeches in different volumes.[170]

Castes in India: Their Mechanism,

Genesis and Development and 11 Other
Essays

Ambedkar in the Bombay Legislature,

with the Simon Commission and at the
Round Table Conferences, 1927–1939

Philosophy of Hinduism; India and the

Pre-requisites of Communism;
Revolution and Counter-revolution;
Buddha or Karl Marx
Riddles in Hinduism ISBN 978-81-
89059-77-4
Essays on Untouchables and
Untouchability

The Evolution of Provincial Finance in

British India

The Untouchables Who Were They And

Why They Became Untouchables ?

The Annihilation of Caste (1936)

Who Were the Shudras? (1946)

Pakistan or the Partition of India

What Congress and Gandhi have done

to the Untouchables; Mr. Gandhi and the
Emancipation of the Untouchables
Ambedkar as member of the Governor
General's Executive Council, 1942–46
The Buddha and his Dhamma

Unpublished Writings; Ancient Indian

Commerce; Notes on laws; Waiting for
a Visa ; Miscellaneous notes, etc.

Ambedkar as the principal architect of

the Constitution of India
(2 parts) Dr. Ambedkar and The Hindu
Code Bill
Ambedkar as Free India's First Law
Minister and Member of Opposition in
Indian Parliament (1947–1956)

The Pali Grammar

Ambedkar and his Egalitarian

Revolution – Struggle for Human
 Rights. Events starting from March
1927 to 17 November 1956 in the
chronological order; Ambedkar and his
Egalitarian Revolution – Socio-political
and religious activities. Events starting
from November 1929 to 8 May 1956 in
the chronological order; Ambedkar and
his Egalitarian Revolution – Speeches.
(Events starting from 1 January to 20
November 1956 in the chronological
order.)

See also
Ambedkar family
Chaitya Bhoomi
Deekshabhoomi
 Statue of Equality

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concept of Ambedkar as a Bodhisattva or
enlightened being who brings liberation to
all backward classes is widespread
among Buddhists." He also notes how
Ambedkar's pictures are enshrined side-
to-side in Buddhist Vihars and households
in India|office=Labour Member in
Viceroy's Executive Counciln Buddhist
homes.
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Further reading
Ahir, D. C. (1990). The Legacy of Dr.
Ambedkar. Delhi: B. R. Publishing. ISBN 81-
7018-603-X.
Ajnat, Surendra (1986). Ambedkar on Islam.
Jalandhar: Buddhist Publ.
Beltz, Johannes; Jondhale, S. (eds.).
Reconstructing the World: B.R. Ambedkar
and Buddhism in India. New Delhi: Oxford
University Press.
Bholay, Bhaskar Laxman (2001). Dr Dr. Baba
Saheb Ambedkar: Anubhav Ani Athavani.
Nagpur: Sahitya Akademi.
Fernando, W. J. Basil (2000). Demoralisation
and Hope: Creating the Social Foundation for
Sustaining Democracy – A comparative
study of N. F. S. Grundtvig (1783–1872)
Denmark and B. R. Ambedkar (1881–1956)
India. Hong Kong: AHRC Publication.
ISBN 962-8314-08-4.
Chakrabarty, Bidyut. "B.R. Ambedkar" Indian
Historical Review (Dec 2016) 43#2 pp 289–
315. doi:10.1177/0376983616663417 (http
s://doi.org/10.1177%2F037698361666341
7) .
Gautam, C. (2000). Life of Babasaheb
Ambedkar (Second ed.). London: Ambedkar
Memorial Trust.
Jaffrelot, Christophe (2004). Ambedkar and
Untouchability. Analysing and Fighting Caste.
New York: Columbia University Press.
Kasare, M. L. Economic Philosophy of Dr.
B.R. Ambedkar. New Delhi: B. I.
Publications.
Kuber, W. N. Dr. Ambedkar: A Critical Study.
New Delhi: People's Publishing House.
Kumar, Aishwary. Radical Equality:
Ambedkar, Gandhi, and the Risk of
Democracy (2015).

Kumar, Ravinder. "Gandhi, Ambedkar and

the Poona pact, 1932." South Asia: Journal
of South Asian Studies 8.1–2 (1985): 87–
101.
Michael, S.M. (1999). Untouchable, Dalits in
Modern India (https://archive.org/details/for
eignpolicyact0000gins_t2j6) . Lynne Rienner
Publishers. ISBN 978-1-55587-697-5.
Nugent, Helen M. (1979) "The communal
award: The process of decision-making."
South Asia: Journal of South Asian Studies
2#1–2 (1979): 112–129.
Omvedt, Gail (2004). Ambedkar: Towards an
Enlightened India. ISBN 0-670-04991-3.
 Sangharakshita, Urgyen (1986). Ambedkar
and Buddhism. ISBN 0-904766-28-4. PDF (h
ttp://www.sangharakshita.org/_books/Amb
edkar_and_Buddhism.pdf) Archived (http
s://web.archive.org/web/20150924094012/
http://www.sangharakshita.org/_books/Am
bedkar_and_Buddhism.pdf) 24 September
2015 at the Wayback Machine

Primary sources

Ambedkar, Bhimrao Ramji. Annihilation of

caste: The annotated critical edition (Verso
Books, 2014).

External links
B. R. Ambedkar
at Wikipedia's sister projects
 Media from
Commons
Quotations
from
Wikiquote
Texts from
Wikisource
Data from
Wikidata

Ambedkar: The man behind India's

constitution (https://www.bbc.com/ne
ws/world-asia-india-42234642) , BBC
News
Dr. B. R. Ambedkar: Timeline Index and
more work by him (http://www.columbi
a.edu/itc/mealac/pritchett/00ambedk
ar/index.html) at the Columbia
University
Exhibition: "Educate. Agitate. Organise."
Ambedkar and LSE (https://www.lse.a
c.uk/library/whats-on/exhibitions/educ
ate-agitate-organise) , exhibition at the
London School of Economics and
Political Science, which includes
Ambedkar's "student file."
Writings and Speeches of Dr. B.R.
Ambedkar (http://drambedkarwritings.
gov.in/content/) in various languages
at the Dr. Ambedkar Foundation,
Government of India
Dr. Babasaheb Ambedkar's related
articles (http://www.ambedkar.org/)
Works by B. R. Ambedkar (https://ww
w.gutenberg.org/ebooks/author/5230
1) at Project Gutenberg
'Babasaheb' Dr. B.R. Ambedkar: Maker
and conscience-keeper of modern
India (https://www.mea.gov.in/about-a
mb.htm) at the Ministry of External
Affairs, Government of India
 Rajya Sabha

Member of
Parliament
for Rajya
Preceded by Sabha Succeeded by
N/A Bombay State N/A
(now
Maharashtra)
1952–1956

Political offices

Minister of Succeeded by
Preceded by
Law and Charu
Position
Justice Chandra
established
1947–1951 Biswas

Preceded by Chairman of Succeeded by

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Portals: Biography Politics

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