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Ambedkar - Wikipedia

B. R. Ambedkar
Bhimrao Ramji Ambedkar (14 April 1891 – 6
B. R. Ambedkar
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.

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 Ambedkar in the 1950s
involved in campaigning and negotiations for partition, Member of Parliament of Rajya Sabha for
publishing journals, advocating political rights and Bombay State[1]
social freedom for Dalits, and contributing to the
In office
establishment of the state of India. In 1956, he
3 April 1952 – 6 December 1956
converted to Buddhism, initiating mass conversions of
Dalits.[14] President Rajendra Prasad
Prime Minister Jawaharlal Nehru
In 1990, the Bharat Ratna, India's highest civilian
award, was posthumously conferred on Ambedkar. The 1st Minister of Law and Justice
salutation Jai Bhim (lit. "Hail Bhim") used by followers In office
honours him. He is also referred to by the nickname 15 August 1947 – 6 October 1951
Babasaheb (BAH-bə SAH-hayb), meaning "Respected President Rajendra Prasad
Father".
Governors Louis Mountbatten
General C. Rajagopalachari
Early life
Prime Minister Jawaharlal Nehru

Ambedkar was born on 14 April 1891 in the town and Preceded by Position established
military cantonment of Mhow (now officially known as Succeeded by Charu Chandra Biswas
Dr Ambedkar Nagar) (now in Madhya Pradesh).[15] He Chairman of the Constitution Drafting
was the 14th and last child of Ramji Maloji Sakpal, an Committee
army officer who held the rank of Subedar, and
In office
Bhimabai Sakpal, daughter of Laxman Murbadkar.[16]
29 August 1947 – 24 January 1950
His family was of Marathi background from the town of
Ambadawe (Mandangad taluka) in Ratnagiri district of Member of the Constituent Assembly of
modern-day Maharashtra. Ambedkar was born into a India[2][3]
Mahar (dalit) caste, who were treated as untouchables In office
and subjected to socio-economic discrimination.[17] 9 December 1946 – 24 January 1950
Ambedkar's ancestors had long worked for the army of
the British East India Company, and his father served
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in the British Indian Army at the Mhow Constituency • Bengal Province (1946–
cantonment.[18] Although they attended school, 47)
Ambedkar and other untouchable children were • Bombay Province
segregated and given little attention or help by (1947–50)
teachers. They were not allowed to sit inside the class.
When they needed to drink water, someone from a Minister of Labour in Viceroy's Executive
Council[4][5]
higher caste had to pour that water from a height as
they were not allowed to touch either the water or the In office
vessel that contained it. This task was usually 22 July 1942 – 20 October 1946
performed for the young Ambedkar by the school peon, Governors The Marquess of
and if the peon was not available then he had to go General Linlithgow
without water; he described the situation later in his The Viscount Wavell
writings as "No peon, No Water".[19] He was required
to sit on a gunny sack which he had to take home with Preceded by Feroz Khan Noon
him.[20] Leader of the Opposition in the Bombay
Legislative Assembly[6][7]
Ramji Sakpal retired in 1894 and the family moved to In office
Satara two years later. Shortly after their move, 1937–1942
Ambedkar's mother died. The children were cared for
by their paternal aunt and lived in difficult Member of the Bombay Legislative
Assembly[6][7]
circumstances. Three sons – Balaram, Anandrao and
Bhimrao – and two daughters – Manjula and Tulasa – In office
of the Ambedkars survived them. Of his brothers and 1937–1942
sisters, only Ambedkar passed his examinations and Constituency Bombay City (Byculla and
went to high school. His original surname was Sakpal Parel) General Urban
but his father registered his name as Ambadawekar in
Member of the Bombay Legislative
school, meaning he comes from his native village
Council[8][9][10]
'Ambadawe' in Ratnagiri district.[21][22][23][24] His
Marathi Brahmin teacher, Krishnaji Keshav Ambedkar, In office
changed his surname from 'Ambadawekar' to his own 1926–1937
surname 'Ambedkar' in school Personal details
records. [25][26][27][28][29]
Pronunciation Bhīmrāo Rāmjī Āmbēḍkar
Born Bhiva Ramji Sakpal
Education 14 April 1891
Mhow, Central India
Agency, British India
Post-secondary
(now Madhya Pradesh,
education India)
Died 6 December 1956
In 1897, Ambedkar's
family moved to Mumbai (aged 65)
where Ambedkar became New Delhi, India[11][12]
the only untouchable Resting place Chaitya Bhoomi, Mumbai,
enrolled at Elphinstone India
High School. In 1906, 19°01′30″N 72°50′02″E
when he was about 15
years old, he married a Political party • Independent Labour
Ambedkar as a student
nine-year-old girl, Party
• Scheduled Castes
Federation
Other political • Republican Party of India
affiliations

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Ramabai. The match per the customs prevailing at that Spouses Ramabai Ambedkar
time was arranged by the couple's parents.[30] ​
​(m. 1906; died 1935)​
Savita Ambedkar ​(m. 1948)
Studies at the University of Bombay Children Yashwant Ambedkar
Relatives See Ambedkar family
In 1907, he passed his matriculation examination and
in the following year he entered Elphinstone College, Residence(s) • Rajgruha, Mumbai,
which was affiliated to the University of Bombay, Maharashtra
becoming, according to him, the first from his Mahar • 26 Alipur Road, New
caste to do so. When he passed his English fourth Delhi
standard examinations, the people of his community
Alma mater University of Mumbai (B.A.,
wanted to celebrate because they considered that he
had reached "great heights" which he says was "hardly M.A.)
an occasion compared to the state of education in other Columbia University (M.A.,
communities". A public ceremony was evoked, to PhD)
celebrate his success, by the community, and it was at
London School of
this occasion that he was presented with a biography of
Economics (M.Sc., D.Sc.)
the Buddha by Dada Keluskar, the author and a family
friend.[31] Gray's Inn (Barrister-at-
Law)
By 1912, he obtained his degree in economics and
Profession Jurist · economist ·
political science from Bombay University, and prepared
to take up employment with the Baroda state academic · politician ·
government. His wife had just moved his young family social reformer ·
and started work when he had to quickly return to anthropologist · writer
Mumbai to see his ailing father, who died on 2 Known for Dalit rights movement
February 1913.[32] Heading committee
drafting Constitution of
Studies at Columbia India
Dalit Buddhist movement
University
Awards Bharat Ratna
In 1913, at the age of 22, (posthumously in 1990)
Ambedkar was awarded a Signature
Baroda State Scholarship
of £11.50 (Sterling) per
month for three years
under a scheme
established by Sayajirao Nickname Babasaheb
Ambedkar at Columbia Gaekwad III (Gaekwad of
University, c. 1916 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]

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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]

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
Ambedkar (In center line,
India because his scholarship from Baroda ended. His book collection
first from right) with his was dispatched on a different ship from the one he was on, and that
professors and friends from ship was torpedoed and sunk by a German submarine.[32] He got
the London School of permission to return to London to submit his thesis within four years.
Economics (1916–17) 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
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

Ambedkar as a barrister in Committee, which was preparing the Government of India Act 1919.
1922 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

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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
Sworn in as India's first Law and
himself wrote a separate set of recommendations for the future
Justice Minister
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
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
M.R. Jayakar, Tej Bahadur Sapru
meetings with Ambedkar and his supporters at Yerwada.[55]
and Ambedkar at Yerwada jail, in
On 25 September 1932, the agreement, known as the Poona
Poona, on 24 September 1932, the
Pact was signed between Ambedkar (on behalf of the depressed
day the Poona Pact was signed
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

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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
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 Ambedkar with his family members
Ramabai died after a long illness the same year. It had been at Rajgraha in February 1934. From
her long-standing wish to go on a pilgrimage to Pandharpur, left – Yashwant (son), Ambedkar,
but Ambedkar had refused to let her go, telling her that he Ramabai (wife), Laxmibai (wife of
would create a new Pandharpur for her instead of Hinduism's his elder brother, Balaram), Mukund
Pandharpur which treated them as untouchables. At the Yeola (nephew) and Ambedkar's favourite
Conversion Conference on 13 October in Nasik, Ambedkar dog, Tobby
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
Ambedkar addresses a seminar in
Gandhi" on the subject.[63] Later, in a 1955 BBC interview, he New Delhi on the occasion of the
accused Gandhi of writing in opposition of the caste system in Columbia University Bicentennial,
English language papers while writing in support of it in 1954
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]
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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

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:-

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"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 Ambedkar, chairman of the Drafting
freedom of religion, the abolition of untouchability, and Committee, presenting the final draft of
the outlawing of all forms of discrimination. Ambedkar the Indian Constitution to Rajendra
was one of the ministers who argued for extensive Prasad, president of the Constituent
economic and social rights for women, and won the Assembly, on 25 November 1949.
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.
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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'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] Ambedkar with wife Savita
in 1948
Conversion to Buddhism
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 Ambedkar delivering a speech
dedicating a new Buddhist vihara near Pune, Ambedkar during a mass conversion
announced he was writing a book on Buddhism, and that when ceremony.
it was finished, he would formally convert to Buddhism.[94] He
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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
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
Mahaparinirvana of B. R. Ambedkar
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]

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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
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 People paying tribute at the
known as Sonegaon Airport. Dr. B. R. Ambedkar National Institute of central statue of Ambedkar
Technology, Jalandhar, Ambedkar University Delhi is also named in in Dr. Babasaheb Ambedkar
Marathwada University in
his honour.[118]
Aurangabad.
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 1990 1 Rupee commemorative coin
that Ambedkar is "father of my economics", and "he was highly of India dedicated to B.R. Ambedkar
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]

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]

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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 The statue of B. R. Ambedkar in the Parliament of India (left)
organization-building.[134] The portrait of B. R. Ambedkar in the Central Hall of the Parliament House (right)

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]

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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
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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

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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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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 (https://doi.org/10.1177%2F0376983616663417).
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/foreignpo
licyact0000gins_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.
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Sangharakshita, Urgyen (1986). Ambedkar and Buddhism. ISBN 0-904766-28-4. PDF (http://w
ww.sangharakshita.org/_books/Ambedkar_and_Buddhism.pdf) Archived (https://web.archive.o
rg/web/20150924094012/http://www.sangharakshita.org/_books/Ambedkar_and_Buddhism.pd
f) 24 September 2015 at the Wayback Machine

Primary sources

Ambedkar, Bhimrao Ramji. Annihilation of caste: The annotated critical edition (Verso Books,
2014).

External links
Ambedkar: The man behind India's constitution (https://www.bbc.com/news/world-asia-india-42
234642), BBC News
Dr. B. R. Ambedkar: Timeline Index and more work by him (http://www.columbia.edu/itc/meala
c/pritchett/00ambedkar/index.html) at the Columbia University
Exhibition: "Educate. Agitate. Organise." Ambedkar and LSE (https://www.lse.ac.uk/library/wha
ts-on/exhibitions/educate-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://www.gutenberg.org/ebooks/author/52301) at Project
Gutenberg
'Babasaheb' Dr. B.R. Ambedkar: Maker and conscience-keeper of modern India (https://www.
mea.gov.in/about-amb.htm) at the Ministry of External Affairs, Government of India

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