B.R. Ambedkar (1891-1956), revered as Babasaheb, was a pioneering Indian jurist, social reformer, and the chief architect of the Indian Constitution, dedicating his life to championing equality, justice, and the rights of the marginalized Dalit community.
Introduction
Dr. Bhimrao Ramji Ambedkar, affectionately known as Babasaheb Ambedkar, emerged from Mhow in Madhya Pradesh into a family belonging to the Mahar (Dalit) caste, a group historically relegated to the margins of society. Born in 1891, he would go on to become a pivotal figure in Indian history, earning the title of the Father of the Indian Constitution.
Ambedkar’s life was a relentless pursuit of justice, dignity, and freedom for the Dalit community, who were subjected to socio-economic discrimination. In 1932, Ambedkar signed the Poona Pact, securing reserved seats for the depressed class (Dalits) in the Provincial Legislature.
His monumental role as the Chairman of the Drafting Committee in the Constituent Assembly of India and the country’s first Minister of Law is etched in history. Under his guidance, the Indian constitution was imbued with provisions safeguarding civil liberties, including freedom of religion, the abolition of untouchability, the outlawing of all forms of discrimination, and the introduction of representation for the disadvantaged sections of society. Later, M.N Roy and B.R Ambedkar together also founded Indian Renaissance Institute, Dehradun.
To champion the cause of the Dalits, Ambedkar founded various organizations, each with a specific goal. The Bahishkrit Hitkarini Sabha, established in 1924 in Bombay, had the motto “Educate, Organize, and Agitate.” Subsequently, he founded the Independent Labor Party in 1936, the All-India Schedule Caste Federation in 1942, and the Republican Party of India in 1957, shortly before his demise. In 1990, he posthumously received the Bharat Ratna, the highest civilian award in the country for his overall contribution.
Table of Contents
Famous Movements by Ambedkar:
- Movement for the Depressed Classes – 1924.
- Mahad Satyagraha (March 20, 1927) – Led by B. R. Ambedkar, this satyagraha aimed to secure the right for untouchables to use water from a public tank in Mahad, Maharashtra, known as Chavdar Tale.
- Manusmriti Dahan Din – On December 25, 1927, Ambedkar led thousands in burning copies of Manusmriti. This day, known as Manusmriti Dahan Din (Manusmriti Burning Day), is annually celebrated by Ambedkarites and Dalits.
- Kalaram Temple Entry Movement (March 2, 1930) – A crucial event in the Dalit movement, this movement, led by B. K (Dadasaheb) Gaikwad and Dr. B. R. Ambedkar protested outside the Kalaram Temple to allow Dalits entry.
- Dalit Buddhist Movement in 1956.
Ambedkar initiated five periodicals advocating for Dalit rights:
- Mooknayak (The Leader of the Dumb, 1920)
- Bahishkrit Bharat (Ostracized India, 1924)
- Samta (Equality, 1928)
- Janata (The People, 1930)
- Prabuddha Bharat (Enlightened India, 1956)
Literary Contributions
- Caste in India :Their Mechanism, Genesis and Development (1916).
- The Problem of the Rupee: Its Origin and Its Solution (1923).
- Annihilation of Caste published in 1936 in which he severely criticized the Hindu religion, its Caste System and its religious text for advocating hatred and Male domination in Society.
- What Congress and Gandhi have done to the untouchables – (1945).
- Who were Shudras ? published in 1946 explains the formation of Untouchables and hierarchy of the Caste System.
- The Untouchables: Who were they and Why they became Untouchables published in 1948.
- Buddha and His Dhamma published in 1957 is a treatise on Buddha’s life and Buddhism. Ambedkar has also mentioned that it is one of the three books which will form the proper understanding of Buddhism along with Buddha and Karl Marx and Revolution and Counter Revolution in Ancient India.
- Waiting for a Visa – Waiting for a Visa is a 20-page autobiographical life story of B. R. Ambedkar written in the period of 1935–36.Published in 1990.
- Gandhi and Gandhism (1970).
His PHD Thesis –
- “National Dividend for India: A Historical and Analytical Study”
- ‘Evolution of the Principle Finance in British India”
Life Journey of B.R. Ambedkar
B.R. Ambedkar, born on April 14, 1891, in Mahalo near Indore into an untouchable Mahar family, encountered discrimination from his early days due to his lower caste background. Despite facing societal biases during his education at Elphinstone High School in Bombay, he persevered and completed his education up to graduation with a scholarship. He pursued further studies in the United States, obtaining a master’s degree from Columbia University, and then went to London for law studies at the London School of Economics.
Returning to India in 1917, Ambedkar embarked on his public life. In 1919, he played a crucial role in the Southborough Committee, advocating for a separate electorate for untouchables to amend voting rights qualifications. Subsequently, he worked for Maharaja Baroda and due to some tiff with him, prompting his return to Bombay. He then worked as a professor at Sydenham College but left due to workplace discrimination. In 1920, Ambedkar initiated the publication of the weekly paper “Mook Nayak,” advocating for the rights of the depressed class.
Ambedkar dedicated himself to the cause of freedom for the untouchables after returning to India in 1923. In 1924, he established the Bahishkrit Hitkarni Sabha to bring about educational and economic reforms for untouchables. Initiating the newspaper “Bahishkrit Bharat” in 1927, he continued to promote societal contributions.
His activism included organizing the Mahad Satyagraha in 1927, burning copies of the Manusmriti publicly to protest Hindu mistreatment of untouchables, and founding organizations like Samaj Samata Sangh and Samata Sainik Dal in 1927.
Ambedkar’s political journey involved being appointed as a member of the Bombay Legislative Assembly in 1927 and presenting before the Simon Commission in 1928. He adopted constitutional methods of satyagraha during the Kalaram Temple entry movement (Nasik Satyagraha) in 1930.
Participating in all three round table conferences, Ambedkar advocated for a separate electorate for untouchables. Eventually, he decided to renounce Hinduism and chaired the drafting committee for the constitution of Free India, earning the title of the father of the Indian constitution.
Post-independence, Ambedkar served as the Law Minister in Jawaharlal Nehru’s government but faced challenges and left the position. Despite this, he established numerous colleges in Maharashtra. Later in life, he shifted towards social and religious reforms, embracing Buddhism in 1956.
Ambedkar’s health declined soon after embracing Buddhism, and he passed away on December 6, 1956, in Bombay. His death left a profound impact on Indian society, and his legacy includes a rich body of socioeconomic and political thoughts focused on eradicating untouchability.
Ambedkar On Social Justice
Ambedkar’s conception of social justice is rooted in social democracy, recognizing liberty, equality, and fraternity as fundamental life principles. His vision for social justice aimed at eradicating the disadvantaged position of the depressed class in society. Ambedkar attributed the root cause of social injustice in India to the practice of Untouchability, which he likened to a form of slavery devoid of any responsibility for providing sustenance to the oppressed.
His severe criticism was directed towards the Hindu Caste System, particularly its foundation in Varnashrama, the division of Hindu society and human life. Ambedkar argued that the existence of societal divisions based on class would hinder the proper functioning of a democratic government. According to him, the Caste system had not only disorganized but also demoralized Hindus, necessitating its abolition. Ambedkar recommended inter-caste interactions such as dining and marriage, along with advocating for a rational approach towards religion.
In his quest for social justice, Ambedkar proposed five steps for the Untouchables to improve their conditions:
- Refusal to engage in traditional Untouchable work.
- Pursuit of education.
- Active participation at all levels of government through their own representatives.
- Utilization of legal safeguards to protect their rights.
- Abolition of all forms of castes.
Ambedkar’s ultimate goal was to establish social justice by replacing the caste system with a functional and rational societal organization.
Ambedkar On Democracy
He strongly advocated for a form of Constitutional democracy influenced by George Grote and John Dewey that incorporates both social and economic democracy. This system, rooted in principles of liberty, equality, fraternity, justice, and human dignity, was envisioned to safeguard the rights of the Untouchables, a minority group, ensuring they are not subject to the whims of the majority rule. He defines “democracy as a form of government whereby revolutionary changes in the economic and social life of the people are brought about without bloodshed.”
He outlined specific conditions that the executive in India should meet, including providing opportunities for minorities to participate in forming the government, ensuring minority representation through their own members, preventing the tyranny of the majority within the executive, and establishing an executive focused on good and efficient administration.
Furthermore, he defined the role of the State in a democratic setup:
- Safeguarding the rights of every citizen.
- Eliminating social, political, and economic inequalities.
- Offering protection to minority communities.
According to his perspective, for democracy to function effectively, three essential conditions must be met:
- Adoption of constitutional methods to achieve social and economic objectives.
- Avoidance of sacrificing liberty at the expense of others.
- Transformation of Political Democracy into Social Democracy.
Ambedkar on State Socialism
Regarding state socialism, Ambedkar aimed to amalgamate the concepts of liberty and equality. Recognizing that India required a democratic government embodying both liberty and equality, he observed that Western governance, while promoting liberal democracy and a parliamentary system, fell short in ensuring equality. Consequently, Ambedkar explored socialism, weighing the options of Marxist socialism and democratic socialism. Although he found merit in Marxist principles, he opted for democratic socialism due to his steadfast commitment to democracy.
In 1947, Ambedkar conceptualized state socialism in his book – “State and Minorities”, advocating for state management of vital industries and the establishment of a just economic system. He proposed the inclusion of the principle of state socialism in the Indian Constitution, emphasizing control over industrial and agricultural sectors. Under this framework, key industries would be state-owned, eliminating private ownership. This approach aimed at fostering rapid industrialization while ensuring equitable distribution of its benefits across society through state intervention.
Ambedkar envisioned state control over insurance, treating agriculture as a state industry, and implementing collective farming. Farmers would enjoy a portion of the agricultural produce, while the state would claim a share through levies. The procured food grains would be distributed at fair prices, solidifying state involvement in both industry and agriculture. The intended outcome of this approach was the equitable distribution of wealth, safeguarding the interests of the needy and impoverished.
Ambedkar believed that such state intervention would lead to comprehensive welfare, particularly as rapid industrial growth could benefit all segments of society. He underscored the importance of the government as a major partner in the industrial sector, serving as a neutral agency dedicated to the well-being of the entire community. In his view, the government’s primary role was crucial, focusing on providing welfare, ensuring progress, and justly distributing resources. Beyond industry, Ambedkar advocated for active government involvement in banking, insurance, and agriculture to curb economic injustice.
Ambedkar On Separate Electorates
Ambedkar was a proponent of separate electorates and the reservation of seats for the depressed classes, also known as Dalits. His advocacy stemmed from the belief that the depressed classes constituted an independent community with no inherent ties to Hindus.
The primary focus of his life’s work was the emancipation of Untouchables within Indian society. In pursuit of this objective, Ambedkar played a pivotal role in reshaping India’s moral and social foundation, introducing a new political order centered around constitutional democracy. This innovative approach aimed specifically at addressing the needs and concerns of the disadvantaged sections of society.
Some Important Criticism by Ambedkar:
- B.R Ambedakar was opposed to the State Reorganisation Commission and wrote “Thoughts on Linguistic States” criticizing it as a death knell to the idea of United India.
- B.R Ambedkar called Gandhi’s Harijan as Fiction of Majority and argued that SC are minority in minorities.
- B.R Ambekar was also opposed to federal structure because it is just nominal in nature as local governments neither have legislative power nor executive Power in the real sense.
- B.R Ambekar never favored the adoption of British type executive in India because the majority in British Parliament was a political majority but the majority in Indian parliament was a communal majority.
Famous Quotes of B.R. Ambedkar
- ‘Be educated, Be organized and Be agitated’.
- ‘They cannot make history who forget history’.
- ‘I like the religion that teaches liberty, equality and fraternity’.
- ‘If I find the constitution being misused, I shall be the first to burn it’.
- ‘I measure the progress of a community by the degree of the progress which its women have achieved’.
- “Religion is for man, not man for religion.”
- “I was born Hindu but will not die one.”
- “We are Indians Firstly and Lastly.”
- “Political Tyranny is nothing as compared to social tyranny,”
- “ We feel that nobody can remove our grievances as well as we can and we cannot remove them unless we get political power in our hands.”
- We are going to enter into a life of contraindications. In politics, we shall have equality and in social and economic life, we will have inequality.”
- “Nationality as conscious of kind, awareness of the existence of that tie of Kinship.”
Conclusion
In conclusion, the life and legacy of B.R. Ambedkar, the Architect of Equality and Justice, stands as a testament to his unwavering commitment to eradicating social injustices and championing the rights of the marginalized. Born into the Dalit community, Ambedkar’s journey from the fringes of society to the forefront of India’s constitutional framework is a remarkable narrative of resilience and determination.
Ambedkar’s pivotal role in drafting the Indian Constitution reflects his vision for a democratic society that safeguards the rights of all citizens, especially the oppressed. His movements and literary contributions were instrumental in challenging age-old prejudices, advocating for Dalit rights, and fostering a more inclusive India. The burning of Manusmriti, the Mahad Satyagraha, and the Kalaram Temple Entry Movement underscore his fearless pursuit of social equality.
On democracy, Ambedkar’s principles, emphasizing constitutional methods, minority representation, and social democracy, reveal his foresight in shaping a just governance system. His perspective on social justice, condemning the caste system and proposing concrete steps for the upliftment of the oppressed, remains a guiding beacon for a more equitable society.
Ambedkar’s advocacy for separate electorates and reservation for the depressed classes reflects his pragmatic approach to address historical injustices. His famous quotes resonate as enduring principles, encapsulating his philosophy of education, organization, agitation, and the pivotal role of women in societal progress. His legacy challenges us to confront societal inequalities and strive for a world where liberty, equality, and fraternity prevail.
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