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• Dr. B. R. Ambedkar Essay

Essay on Dr. B. R. Ambedkar

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

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

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

History Facts about Dr Bhimrao Ramji Ambedkar

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

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

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

Education of Dr Ambedkar

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

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

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

Emerging as a Politician

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

Some Interesting Facts About Dr B.R. Ambedkar

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

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

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

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

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

FAQs on Dr. B. R. Ambedkar Essay

What are the Achievements of B.R. Ambedkar?

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

What made Bhim Rao Ambedkar so famous in India?

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

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

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

What made Dr Bimrao Ramji Ambedkar number 1 scholar?

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

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Essay on Dr. B.R. Ambedkar | Dr. B.R. Ambedkar Essay for Students and Children in English

February 12, 2024 by Prasanna

Essay on Dr. B.R. Ambedkar: To help students in writing academic essays and give speeches, we have provided a Long and Short Essay on Dr. B.R. Ambedkar in this article. We have also added ten lines about Dr. B.R. Ambedkar so that children can easily take part in competitions and win prizes.

You can also find more Essay Writing articles on events, persons, sports, technology and many more.

Long Essay on Dr. B.R. Ambedkar for Students and Kids in English

Born on April 14th, 1891, Bhimrao Ramji Ambedkar was an Indian nationalist, jurist, Dalit leader and a Buddhist revivalist. But most importantly, he was the chief architect of the Indian constitution. Born into a poor family, he spent his entire life fighting social discrimination against the lower castes. He overcome numerous social and financial obstacles to become the first ‘untouchable’ to obtain a college degree. He went on to earn a degree in law, and then doctorates in economics, and political science.

Throughout his early life, Ambedkar was subjected to intense social discrimination; but his father who had received some formal education, encouraged all his children to go through school. He also gave them a thorough knowledge of the Indian classics. Though Ambedkar attended school, he faced segregation by the teachers as well as the upper caste students, he too like other untouchable children, was not allowed to touch the earthen jar containing water. If there was no peon to pour him a drink, he went thirsty.

As he entered college in Bombay, he became increasingly disturbed by the discrimination that he faced. Though,, excelling in academics, he was still treated as an ‘untouchable’ by most people. After completing his degree in economics and political science from the USA, he was recognised as a leading Indian scholar and was invited to chair the committee set up to draft the constitution of India. He became independent India’s first law minister and was conferred the Bharat Ratna posthumously in 1990. He relentlessly fought for the promotion of education and socio – economic upliftment of the depressed classes. He launched active movements against untouchability and started public protests to open and share public drinking water resources. He also began a struggle for the right to enter Hindu temples. He strongly believed that ‘God helps those who help themselves’ and being an ‘untouchable’ was no excuse for remaining a supressed and backward community. They had to improve their way of living through ‘education, organisation and agitation’.

When drafting the constitution he drew his inspiration from the Buddhist scriptures which he had read extensively. Voting by ballots, rules of debate and the formation of committees were incorporated from these scriptures. Thus, Ambedkar drew up a constitution that was shaped upon western models but was Indian in spirit. In it he provided a number of clauses that would help eradicate socio-economic inequalities and lack of opportunities. He also sought to expound gender equality in laws of inheritance, marriage and equality.

Ambedkar was a major influence in transforming the way India looks at socio-economic policies today. Regarded highly as a scholar, he passionately believed in the freedom of the individual. He was highly critical of any caste system and his conversion to Buddhism played a vital role in the revival of Buddhism in India and abroad. He remained an important member of the Rajya Sabha until his death on 6th December, 1956.

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Dr Ambedkar Life's Journey: Baba Saheb Would Be On Indian Currency If It Wasn't Gandhi Ji

Bharat Ratna Dr. B.R. Ambedkar, aided the country blossom into a vibrant democracy. The primary drafter of our constitution, Dr. B. R. Ambedkar, has also been the nation's face of the Dalit movement in India, providing a voice to the voiceless people.

If it had not been for Gandhi's intervention, Ambedkar would have been featured on the currency of India for his grandiose journey home. Dr. B. R. Ambedkar's 133rd birthday is celebrated on April 14 of this year. Following are some fascinating details about him and his journey through life. The highest civilian honor in India, the Bharat Ratna, was bestowed on Ambedkar posthumously in 1990. He was born on April 14, 1891, and passed away on December 6, 1956.

Dr. Bhimrao Ambedkar's life journey is a testament to resilience and determination, marked by his relentless pursuit of justice and equality. Despite facing immense obstacles, he rose from humble beginnings to become the principal architect of India's Constitution. Ambedkar's contributions to social justice, human rights, and education are unparalleled, yet his legacy often remains overshadowed. Some argue that had it not been for Gandhi's towering presence, Ambedkar might have been honored on Indian currency. Nonetheless, his impact reverberates through generations, inspiring millions to continue the fight for a more inclusive and equitable society. Explore more about his remarkable journey at the provided link.

Life Journey of Dr. B. R. Ambedkar

B.R. Ambedkar's memoir is a monument to his tenacity, intelligence, and unshakable dedication to social justice. On April 14, 1891, in Mhow, Madhya Pradesh, Ambedkar was born into a Dalit household and was exposed to the brutal reality of caste prejudice at a young age. He pursued education with a fervor seldom seen in the face of systemic persecution.

As a young man, Bhimrao did well in the Bombay University matriculation exam in 1908. Four years later, he graduated with degrees in Political Science and Economics from Bombay University and acquired a job in Baroda. At about the same time, his father passed away. Bhimrao chose to accept the Maharaja of Baroda's scholarship to study at Columbia University in the United States despite his challenging circumstances. Bhimrao remained abroad from 1913 to 1917 and again from 1920 to 1923.

Castes in India - Its Mechanism, Origin, and Development

He had made a name for himself as a distinguished intellectual throughout this time. For his thesis, which was later turned into a book with the working title "The Development of Provincial Finance in British India," Columbia University granted him a PhD. His first article, however, was titled "Castes in India - Its Mechanism, Origin, and Development." During his stay in London from 1920 to 1923, he also finished his thesis, "The Problem of the Rupee," for which he received the degree of DSc. He had previously taught at a college in Bombay and published the Marathi weekly Mook Nayak, which translates to "Dumb Hero" in English.

Fought Against the Practice of Untouchability

Dr. Bhimrao Ambedkar was fully prepared to fight against the practice of untouchability on behalf of the untouchable and the downtrodden by the time he returned to India in April 1923. In the meantime, India's political landscape had undergone enormous transformation, and the country's freedom struggle had advanced significantly. On the one side, Bhimrao was a fervent patriot; on the other, he was a champion of the underprivileged, women, and the poor. All of his life, he fought for them.

He founded the "Bahishkrit Hitkarini Sabha" (Outcastes Welfare Association) in 1923 intending to educate and enlighten the oppressed, enhancing their economic standing, and bringing up issues relating to their problems in appropriate forums to draw attention to them and find solutions. The issues faced by the oppressed were long-standing and challenging to solve. They were not permitted to enter temples. Public ponds and wells were inaccessible to them as a water source. Their enrollment in schools was forbidden.

He organized the Mahad March in 1927 at the Chowder Tank in Colaba, close to Bombay, to let the untouchables use the public water source. He also burned copies of the "Manusmriti'' in front of everyone. The anti-caste and anti-priest movement officially got underway as a result. Another significant moment in the fight for social justice and human rights was the temple admission agitation that Dr. Ambedkar started in 1930 at the Kalaram temple in Nasik.

Dr. Ambedkar and Gandhiji Came to an Agreement

Ramsay McDonald announced the "Communal Award" in the interim, granting the "depressed classes'' the right to separate electorates in several localities. This was part of the British government's larger plan to divide and dominate. Gandhiji embarked on a death-defying fast to overthrow this plan. Dr. Ambedkar and Gandhiji agreed on September 24th, 1932, which later became known as the Poona Pact.

Following this Pact, untouchables were given reservations in government positions and legislative bodies in addition to the agreement on electoral seats. The requirement for a separate electorate was dropped. The Pact established a distinct and obvious role for the oppressed in the nation's political arena. It provided them the chance to get an education, work for the government, and exercise their right to vote.

Dr. Ambedkar participated in all three Round Table Conferences in London and passionately advocated for the "untouchables" at each event. He urged the oppressed groups to improve their standard of living and to gain as much political influence as they could. He believed that untouchables had no future in the Hindu religion and should, if necessary, change their religion. I was born a Hindu since I had no control over this, but I shall not die a Hindu, he declared in public in 1935.

Independent Labour Party by Ambedkar

Dr. Ambedkar eventually organized the Independent Labour Party, ran in the local elections, and won a seat in the Bombay Legislative Assembly. He emphasized the necessity to abolish the "Jagirdari" system during these days, urged workers to go on strike, and spoke at numerous gatherings and conferences in the Bombay Presidency.

He urged Indians to enlist in the Army in huge numbers in 1939 during the Second World War to oppose Nazism, which he claimed was another word for Fascism. After India gained its independence in 1947, Dr. Ambedkar, who had been chosen to represent Bengal as a member of the Constituent Assembly, accepted Pt. Jawaharlal Nehru's invitation to serve as a law minister in his cabinet. Due to disagreements with the government over the Hindu Code Bill, Dr. Ambedkar resigned from his position as law minister.

Became Chairman of the Constitution Committee

Dr. Ambedkar was chosen as the chairman of the committee that the Constituent Assembly charged with creating the Constitution. India experienced some problems while he was working on the Constitution. Mahatma Gandhi was assassinated, and the nation was divided. Dr. Ambedkar finished the Constitution's draft at the start of 1948 and handed it to the Constituent Assembly. This draft was adopted in November 1949 with hardly any changes. The Constitution contains numerous measures that guarantee social justice for backward classes, scheduled castes, and scheduled tribes.

Dr. Ambedkar believed that traditional religious beliefs should be abandoned in favor of fresh perspectives. He placed particular focus on the dignity, harmony, freedom, and rights guaranteed to all citizens by the Constitution. In every area, including social, economic, and political, Ambedkar promoted democracy. For him, social justice meant ensuring the greatest possible level of happiness for everyone.

He announced in Bombay on May 24, 1956, the Buddha Jayanti, that he would become a Buddhist in October. Together with many of his supporters, he adopted Buddhism on October 14, 1956.

In the same year, he finished his final book, "Buddha and His Dharma." The empowerment of the poor and the underprivileged was the foundation of Dr. Ambedkar's patriotism. He battled for their rights and equality. His views on patriotism extended beyond the end of colonialism and included the desire for freedom for everyone.

According to him, freedom without equality, democracy without equality, and equality without freedom could lead to total dictatorship. Baba Saheb Dr. B.R. Ambedkar attained "Mahaparinirvan" on December 6, 1956.

Facts About Dr. B. R. Ambedkar That You May Not Know

> Babasaheb had recommended dividing Madhya Pradesh and Bihar in the 1950s for the betterment of both states, but it wasn't until 2000 that Madhya Pradesh and Bihar were divided to create Chhattisgarh and Jharkhand.

> The greatest private library in the world, "Rajgirh," belonged to Babasaheb and held more than 50,000 books.

> Dr. Babasaheb's book "Waiting for a Visa" is used as a textbook at Columbia University. Dr. Bhimrao Ambedkar was listed first on a list of the top 100 scholars in the world compiled by Columbia University in 2004.

> Dr. Babasaheb Ambedkar was an expert in 64 subjects. He spoke Hindi, Pali, Sanskrit, English, French, German, Marathi, Persian, and Gujarati, among other nine languages. In addition, he spent about 21 years studying all of the world's religions side by side.

> Babasaheb finished his eight years of study at the London School of Economics in just two years and three months. He put in 21 hours a day of study for this.

> The introduction of Dr. Babasaheb Ambedkar to Buddhism with his 8,50,000 supporters is legendary in the world since it was the biggest conversion ever.

> Babasaheb was introduced to Buddhism by the eminent Buddhist monk "Mahant Veer Chandramani," who referred to him as "the modern Buddha of our age."

> Babasaheb is the first and only individual to ever obtain from the London School of Economics the prestigious doctorate degree known as "Doctor All Science." Numerous bright students have applied, but up till now, none of them have been successful.

> Dr. Babasaheb Ambedkar has the most songs and books produced in his honour anywhere in the world.

> Mahatma Gandhi and Governor Lord Linlithgow said Babasaheb was smarter than 500 graduates and thousands of scholars.

> Babasaheb was the first and only Satyagrahi in history, and his Satyagraha was for access to clean water.

> Buddhist monks conferred the highest title in Buddhism, "Bodhisattva," on Dr. Babasaheb Ambedkar in 1954 during the "World Buddhist Council" meeting in Kathmandu, Nepal. The Buddha and His Dhamma, his best-known work, is considered the "scripture" of Indian Buddhism.

> Three great people-lord Buddha, Saint Kabir, and Mahatma Phule-were regarded by Dr. Babasaheb Ambedkar as their "instructors."

> Babasaheb has the most statues in the entire world. Around the world, people celebrate the anniversary of his birth.

> The first lawyer from an underprivileged class was Babasaheb.

> Oxford University compiled a list of the top 100 humanists over the past 10,000 years based on a global survey titled "The Builders of the Universe," and Dr. Babasaheb Ambedkar was listed fourth.

> In his book "The Problem of Rupee-Its Origin & Its Solution," Babasaheb Ambedkar offers several recommendations on demonetization, a topic that is currently being addressed widely.

> Buddha's closed-eye monuments and paintings may be seen all over the world, but Babasaheb, a talented painter, created the first painting of Buddha with open eyes.

> When Babasaheb was still alive, the first statue of him was erected in the city of Kolhapur in the year 1950.

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Essay on Dr. B. R. Ambedkar for Students and Children in 1000+ Words

In this article we have published an essay on Dr. B. R. Ambedkar for students and children in 1000+ words. This includes early life, education, major works, personal life, death of Dr. Babasaheb Ambedkar.

Table of Contents

Essay on Dr. B. R. Ambedkar (Babasaheb Ambedkar) 1000+ Words

Dr. Bhimrao Ramji Ambedkar, famously known as Babasaheb Ambedkar, is a famous face of Indian History.

Early life and Education of Dr B. R. Ambedkar

His family was from Marathi background and he belongs to a lower caste named Mahar, which was untouchable or Dalits.

If Ambedkar needed to, the peon used to pour the water from a height to avoid any touches with the water container. In a word, he had to go through an unimaginable painful phase in his childhood, which no one deserves.

In the year of 1907, he successfully passed the matriculation examination and got admitted in Elphinstone College, affiliated by Bombay University in the next year. In 1912, he completed his graduation in Economy and Political Science from Bombay University.

Career & Major Works of Dr. B. R. Ambedkar

A campaign against untouchability.

Babasaheb Ambedkar was a victim of untouchability from the very beginning of his school days. His professional life is not different from that. He started his career as a private tutor, as a consultant and then investment consultant. But he failed when the clients found he is untouchable.

During 1932, the British announced a separate electoral process for the depressed community of the society. Mahatma Gandhi strongly protested against the same by hunger strike in Poona (now Pune). The then congress members discussed and signed Poona Pact with Ambedkar, which ensures reservation of seats to the backward castes in the provisional legislature.

To take the campaign forward, he founded the All India Scheduled Caste Foundation. He also conveyed his views on the formation of untouchable castes. In 1952, he took part in Indian General Election but unfortunately; he lost to his former assistant and Congress party candidate, Narayan Sadoba Kajriolkar.

Drafting of India’s Constitution

Ambedkar draft was described as a social document which either directly points towards a social reformation or attempts to execute the same by incorporating certain conditions. His text was directed towards protecting civil liberties of each of the individuals, freedom of religion, the abolition of untouchability and outlawing all kinds of discriminations.

Opposition to Article 370

Uniform civil code.

He was to support introducing a uniform civil code. He debated in Assembly in favor of the same. But when the Assembly holds his drafted Hindu Code Bill, he resigned from the cabinet in 1951.

Personal life of Dr Babasaheb Ambedkar

At first, he thought about adopting Sikhism. But after meeting with Sikh leaders, he came to know that they will be given a second category status.

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Essay on Ambedkar

Students are often asked to write an essay on Ambedkar in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Ambedkar

Introduction.

Dr. Bhimrao Ramji Ambedkar, widely known as Babasaheb Ambedkar, was a renowned Indian jurist, economist, and social reformer. He was born on April 14, 1891, into a poor Dalit family.

Education and Career

Ambedkar was the first Dalit to obtain a college education in India. He earned multiple degrees, including doctorates from Columbia University and London School of Economics. He played a pivotal role in the formation of the Reserve Bank of India.

Contribution to India

Ambedkar is most remembered as the principal architect of the Indian Constitution. He fought tirelessly against social discrimination and was a champion for the rights of the Dalits and women.

Ambedkar passed away on December 6, 1956, but his legacy lives on. His birth anniversary is celebrated as Ambedkar Jayanti, a national holiday in India. His life and work continue to inspire millions.

250 Words Essay on Ambedkar

Ambedkar’s early life and education.

Ambedkar was born on April 14, 1891, in Mhow, a small town in Madhya Pradesh. He belonged to the Mahar caste, which was considered untouchable. Despite facing severe discrimination, he pursued his education relentlessly. He was the first untouchable to graduate from Elphinstone College, Mumbai, and later earned his doctorate from Columbia University, USA.

Ambedkar’s Contribution to Indian Society

Ambedkar dedicated his life to the upliftment of the downtrodden. He fought against the social evils of untouchability and caste discrimination. His efforts led to the Hindu Code Bill, which aimed at promoting the rights of women and lower caste individuals in Hindu society.

Ambedkar and the Indian Constitution

As the chairman of the drafting committee, Ambedkar played a pivotal role in framing the Indian Constitution. His profound knowledge of law and commitment to social justice are reflected in the Constitution, which guarantees equal rights and protections to all citizens, regardless of their caste, creed, or religion.

Ambedkar’s life and work serve as a beacon of inspiration for millions. His relentless fight for equality and justice has left an indelible mark on Indian society. His legacy continues to influence contemporary social, political, and legal discourse in India.

500 Words Essay on Ambedkar

Dr. Bhimrao Ramji Ambedkar, popularly known as Babasaheb Ambedkar, was a visionary leader, a social reformer, and the chief architect of the Indian Constitution. His relentless struggle for the rights of the oppressed and marginalized sections of society has made him an icon of social justice.

Early Life and Education

Champion of social justice.

Ambedkar dedicated his life to fighting against social discrimination. He vehemently criticized the Hindu caste system and worked tirelessly to eliminate untouchability. He led many movements, such as the Mahad Satyagraha, demanding equal rights for Dalits, thereby setting a precedent for social justice in India.

Architect of the Indian Constitution

As the chairman of the drafting committee, Ambedkar played a pivotal role in the framing of the Indian Constitution. He ensured that the Constitution upheld the principles of social justice, equality, and human rights. His contributions included provisions for reservations for the socially and educationally backward classes, aiming to uplift them and ensure their representation in the government.

Conversion to Buddhism

Ambedkar’s legacy continues to inspire millions of people, especially the marginalized and oppressed. His life and work have been instrumental in shaping India’s social and political landscape. He is remembered not just as a leader and social reformer, but also as a scholar, economist, and jurist whose thoughts and ideas continue to influence contemporary discourse on social justice and human rights.

Dr. B.R. Ambedkar’s life stands as a testament to his indomitable spirit in the face of adversity, his unwavering commitment to social justice, and his profound influence on Indian society. His legacy continues to guide us in our pursuit of a more equitable and inclusive society. As we navigate the complexities of the 21st century, Ambedkar’s vision of social justice and equality remains more relevant than ever.

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Why India Today Shouldn’t Forget the Legacy of Ambedkar

T he first question I am often asked about my new book is “why Ambedkar? Why now?” I am tempted to respond by informing my questioners of two facts of which even most Indians are unaware. First, there is no Indian of whom more statues have been erected across the length and breadth of India than Bhimrao Ramji Ambedkar, barring, perhaps, Mahatma Gandhi. Second, when, in 2012, two respected television channels conducted a poll to name the Greatest Indian, over 20 million voters participated and resoundingly picked Ambedkar, ahead of Gandhi, Nehru, and other giants of contemporary Indian history.

Arguably, there is no more important figure in contemporary India, after Mahatma Gandhi, than Dr, Ambedkar. His posthumous stature has grown enormously: a controversial figure in his own lifetime, who lost more elections than he won and attracted both opprobrium and admiration in equal measure, he is almost beyond criticism today. All Indian political parties seek to lay claim to his legacy. Yet he is not as well-known globally as he deserves to be. That’s why I wrote a short, accessible biography for the general reader.

It is difficult today to imagine the scale of what Dr. Babasaheb Bhimji Rao Ambedkar accomplished. To be born into an “untouchable” family in 1891, as the 14th and last child of a poor Mahar subedar , or non-commissioned officer, in an Army cantonment, would normally have guaranteed a life of neglect, poverty, discrimination, and obscurity. Not only did Ambedkar rise above the circumstances of his birth, but he achieved a level of success that would have been spectacular for a child of privilege. One of the first “untouchables” ever to enter an Indian college, he became a professor (at the prestigious Sydenham College) and a Principal (of no less an institution than Bombay’s Government Law College, then the top law college in the country). As one of the earliest Indian students in the United States, he earned multiple doctorates from Columbia University and the University of London, earning advanced qualifications in economics, politics, and law. An heir to millennia of discrimination, he was admitted to the bar in London and became India’s James Madison as the Chair of the Constitution Drafting Committee. The descendant of illiterates, he wrote a remarkable number of books, whose content and range testify to an eclectic mind and a sharp, if provocative, intellect. An insignificant infant scrabbling in the dust of Mhow in 1891 became the first Law Minister of a free India in 1947, in the most impressive Cabinet ever assembled in New Delhi.

When he died in 1956, aged only 65, Ambedkar had accumulated a set of distinctions few have matched: he had successfully challenged millennia-old discrimination against Dalits (formerly “untouchables” or “depressed classes”), instituted the world’s oldest and farthest-reaching affirmative action programme for his people and entrenched it in the Constitution, promoted liberal constitutionalism in a traditionally illiberal society, managed a balance between individual agency for India’s citizens and collective affirmation action for its most marginalised communities, and articulated the most cogent and enduring case for the principles and practices of democracy in a country emerging from imperial rule.

Ambedkar’s was a monumental life. His towering achievements were made despite suffering and enduring humiliations that might have been enough to crush the spirit of a lesser man, or turn him into a destructive rebel. Denied permission to sit at a desk like his other classmates and obliged to learn his lessons from a gunny sack on the floor which no one would touch, and thrashed for daring to open a water tap at school when he was thirsty (since his touch was deemed polluting), Ambedkar still achieved rare academic excellence, winning scholarships for higher studies abroad and earning multiple doctorates in an era when upper-caste men wrote “B.A. (Failed)” after their names to show they had got that far. Returning to the service of the Maharajah who had sponsored his studies abroad, he found no one in the city willing to rent an abode to an “untouchable”, resorted to deception, was found out and thrown into the street. Sitting in a park at night with his papers and certificates strewn around him, he wept bitterly and quit the prestigious job he had earned on merit. Rising from such humiliations to become the most consequential political and social reformer of a glittering generation of freedom-fighters was Ambedkar’s triumph.

It is important to realise that Ambedkar was not only an economist of the highest quality—Amartya Sen, India’s only Nobel Prize-winning economist, was to hail him as the “father” of his own economics—and a legal scholar of rare distinction, but also a pioneering social anthropologist, whose 1916 paper on caste at a conference in Columbia was arguably the first serious academic study of the origins and practice of the caste system in India. Ambedkar was also modern India’s first male feminist: his speeches and legislative initiatives on women’s rights nearly ninety years ago would be considered progressive even today in India. As a legal thinker, his emphasis on individual agency, his innovative promotion of fraternity among all Indians irrespective of caste differences, and his understanding of the true meaning of “effective representation” in a democracy are key to the constitutional system that has been established and entrenched over the last three-quarters of a century. As a social reformer, Ambedkar’s emphasis on education as the passport to social advancement and economic empowerment for “subalterns” continues to resonate in today’s India. The very idea of Indianness, so brilliantly articulated by Jawaharlal Nehru and his acolytes, was infused with an extra dimension when viewed through Ambedkar’s lens of social justice for those who had been oppressed and marginalised for millennia.

Finally, in the constant tension between Mahatma Gandhi’s vision of India and Ambedkar’s, it is fair to say that it is the latter’s vision that endures, codified in the Constitution of the Republic. And that vision is his finest legacy. In the perennial tension between communitarian privileges and individual rights, Ambedkar stood squarely on the side of the individual. In the battle between timeless traditions and modern conceptions of social justice, Ambedkar tilted the scales decisively toward the latter. In the contestation between the wielders of power and the drafters of law, Ambedkar carved a triumphant place for enabling change through democracy and legislation. In a fractured and divided Hindu society he gave the Dalits a sense of collective pride and individual self-respect. In so doing, he transformed the lives of millions yet unborn, heaving an ancient civilization into the modern era through the force of his intellect and the power of his pen.

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Essay on Dr. Bhimrao Ambedkar for School Children and Students

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Essay on Dr. Bhimrao Ambedkar: Bhimrao Ramji Ambedkar is the Hero of our nation and an Inspiration for millions. He transformed his life, from being a victim of untouchability in childhood to become the highest educated Indian civilian of his times and the architect of Indian constitution. Dr. Bhimrao Ambedkar’s contribution to design the constitution of India is honorable. He spent his life to fight for the justice, equality and rights of the backward classes.

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He was a prominent figure in politics, a dedicated activist, a champion of social change, a deep thinker, a prolific writer, a respected lawmaker, and an influential economist. His powerful presence left a lasting impression on people. He emphasized the importance of education, discipline, and overall well-being. In 1947, Dr. BR Ambedkar assumed the role of India’s first law minister.

Long and Short Essay on Dr. Bhimrao Ambedkar in English

We have provided below short and long essay on Dr. Bhimrao Ambedkar in English. The essays have been written in simple English with only the fact based and true information on one of the greatest leaders in the history of India.

After going through the essays you will know about the early life of Babasaheb; the humiliation faced by him in school for being a lower caste; why and how did he converted to Buddhism; what was his role in Mahad Satyagraha; what did he do to eradicate caste discrimination; etc.

The Dr. Bhimrao Ambedkar essay will be very helpful to you on Ambedkar Jayanti, 14 th April for essay writing, speech giving and debate competitions. You can select any Dr. Bhimrao Ambedkar essay as per your need:

Dr. Bhimrao Ambedkar Essay 200 words

Bhimrao Ramji Ambedkar, popular known as Babasaheb Ambedkar, was the founding father of Modern India. He is the role model for every Indian. Despite all the social and economic drawbacks Babasaheb Ambedkar went on to become the architect of the Indian Constitution .

Although, in his early life he was the victim of caste discrimination and untouchability, he fought for his rights and struggled to achieve the heights of success and also became the voice of several victims of caste discrimination and untouchability. He stood for the rights of marginalized communities including women. He was the spokesperson of untouchables and other backward caste people. He was the defender of the exploited people and made persistent efforts for emancipation of equality from the bonds of caste and religious barriers.

He was the modern Indian civilian who played important role in the overall development and well-being of the people. He also realized the importance of education and influenced the backward classes to get educated and protest against social evils. He was a jurist, politician, economist, humanitarian, writer, philosopher, and above all a social reformer. He was the first law minister of Independent India. He is a legendary personality in the Indian History and a true hero of our nation.

Essay on Dr. Bhimrao Ambedkar in 300 words

Babasaheb Ambedkar’s interest was mainly in social and political Rights of Dalits and other lower castes. He was the Dalit leader post-independence period of India. He was the representative of Untouchables.

Also Check: Paragraph on Dr. Bhimrao Ambedkar

B.R. Ambedkar’s Conversion to Buddhism

Dalit Buddhist movement is a movement by Dalits led by Babasaheb Ambedkar in India. It profoundly re-interpreted Buddhism and started a school of Buddhism called Navayana. The movement is socially and politically connected to and drawn from Buddhism. Ambedkar launched the movement in 1956 when nearly half a million Dalits joined him and converted to Navayana Buddhism.

They collectively refused to follow Hinduism and contested caste system. Rights of Dalit communities were promoted. The movement also refused to follow the ideas of traditional, Theravada, Vajrayana, Mahayana which are the sects of Buddhism. New form of Buddhism taught by Babasaheb Ambedkar was pursued. It reinterpreted the Buddha’s religion in terms of social equality and class struggle.

After publishing several articles and books stating that Buddhism was the only way for Dalits to gain equality, on 14 th October 1956 Ambedkar adopted Buddhism with lakhs of his supporters in a simple ceremony at Deekshabhoomi, Nagpur, few weeks before his death. His conversion gave a new lens to the Dalits suffering caste system in India to view their Identity and redefine their place in the society.

Three days after completing his final manuscript The Buddha and His Dhamma, Ambedkar died on 6 December Ambedkar Jayanti in 1956 at his home in Delhi.

His conversion was not impulsive. It was an inspiration for the country’s Dalit community to view life in a new way; it was absolute rejection of Hinduism and the dominance it came to characterize for lower caste. He declared that he was born as a Hindu but would not die as one, at a conference held in Nashik. For him, Hinduism had failed to secure human rights and continued caste discrimination.

As per Babasaheb, Buddhism directed man to the inward potentiality within inner self and trained mind to act righteously. His decision was grounded on firm belief that conversion could improve the social status of the so called ‘Lower classes’ of the country.

Also Check: Dr. B.R. Ambedkar Biography

Dr. Bhimrao Ambedkar Essay 400 words

Dr. B.R. Ambedkar was a leading activist, economist, jurist, politician and social reformer who stood for the rights of Dalits and lower castes. He campaigned against social evils like untouchability and caste discrimination. He played the most important role in drafting the constitution of India. He was the first law minister of independent India and is rightly known as the architect of Indian constitution.

Role of Dr. B.R. Ambedkar in Mahad Satyagraha

In the Indian caste system, untouchables were segregated from the Hindus. They were banned to use public water sources which were used by Hindus. Mahad Satyagraha was led by Dr. Bhimrao Ambedkar on 20 th March 1927. This was to permit untouchables to use public tank water in Mahad, Maharashtra, India. Ambedkar launched the Satyagraha for the rights of untouchables to use water in the public places. The location Mahad was selected for the movement. Numerous people from the Dalit community came forward to participate in the movement.

Dr. B.R. Ambedkar struck a powerful blow against the Hindu Caste system. He stated that the march to chavadar tank was not to merely drink water from it but the meeting was called to set up the norms of equality. He also mentioned Dalit women during Satyagraha and appealed to them to abandon all the old customs and wear saris like high caste Indian women. After Ambedkar’s speech at Mahad, Dalit women were influenced to drape their saris like upper class women. Higher class women like Indirabia Chitre and Lakshmibai Tipnis helped these Dalit women to drape the saree like high class women.

Trouble roused when the rumors were spread that the untouchables would be entering the Vishweshwara Temple to pollute it. Riots up surged from upper caste mobs beating up untouchables and ransacking their homes. A puja was performed by Hindus to purify the tank water arguing that the Dalits had polluted the water.

The second conference was decided to be held by Babasaheb Ambedkar in Mahad on 25 th December 1927. But a case was filed against him by Hindus that tank was a private property. Thus, the Satyagraha movement was not continued as the case was sub judice. Bombay High Court ruled that untouchables have the right to use tank water in December 1937.

Also Check: Slogans on Dr. Bhimrao Ambedkar

Thus, Babasaheb Ambedkar always stood for the equality of Untouchables and other lower castes. He fought for the rights of Dalits. He was an activist and demanded social equality and justice.

Essay on Dr. Bhimrao Ambedkar in 500 words

Bhimrao Ambedkar is popularly known as Babasaheb Ambedkar. He was an Indian economist, jurist, politician, writer, philosopher and social reformer. He is also popular as the Father of the Nation. He was the leading activist and his efforts to eliminate social evils like caste restrictions and untouchability were remarkable.

He fought for the rights of socially backward classes and Dalits throughout his life. He was employed as India’s first law minister in the Cabinet of Jawaharlal Nehru. In 1990 Bharat Ratna award was declared on his name, unfortunately when he was no more.

Early Life of Dr. Bhimrao Ambedkar

Dr. Bhimrao Ambedkar was the son of Bhimabai and Ramji born on 14 th April 1891 in Mhow Army cantonment, central provinces MP. His father was a subedar in Indian army. His family moved to satara after his father’s retirement in 1894. Shortly after, his mother passed away and the children were looked after by their aunt. Baba Saheb Ambedkar his two brothers Balarama and Anand Rao and two sisters Manjula and Tulasa survived. And out of all the children only Ambedkar went to higher school. Four years later after his mother passed away, his father married again and the family moved to Bombay. At the age of 15 he married to Ramabai.

He was born in the poor Dalit Caste family and his family was regarded as untouchable by the upper class families. All through his childhood he faced the humiliation of caste discrimination. Babasaheb Ambedkar’s ancestors had served long for the army and his father worked in the British East Indian Army. Though the untouchables attended schools they were given little consideration by the teachers.

They had to sit outside the class and were segregated from that of Brahmins and privileged society. Even when they needed to drink water, someone from upper class would pour water from height as they were not allowed to touch water and the vessel that contained it. The peon used to pour water for BabaSaheb Ambedkar. He described this in his writings ‘No peon No water’. The humiliation terrified Ambedkar at the Army School. Everywhere he had to face this segregation and humiliation in the society.

Also Check: Ambedkar Jayanti Paragraph

Education: Dr. Bhimrao Ambedkar

He was the only Untouchable who joined Elphinstone High School in Mumbai. He was enrolled to the Elphinstone College in 1908 after passing his matriculation exam. His success was a reason to celebrate for untouchables as he was the first one to do so. He acquired his degree in economics and political science in 1912 from Bombay University. He received a Baroda State Scholarship under the scheme established by Sayajirao Gaekwad and enrolled to Columbia University in New York to study Economics.

In June 1915 he received his Master’s degree majors in economics and other subjects as history, sociology, philosophy and politics. In 1916 he joined London School of Economics and worked on his thesis; “The problem of the rupee: its origin and solution”. In 1920 he went to England. He received the Doctorates degree by London University. In 1927 he obtained his PhD in economics.

In spite of his childhood hardships and poverty Dr. B.R Ambedkar with his efforts and dedication went on to become the highest educated Indian of his generation. He was the first Indian to receive Doctorate Degree in Economics abroad.

Essay on Dr. Bhimrao Ambedkar in 600 words

After India’s independence government invited B.R. Ambedkar to serve as Independent India’s first Law Minister. He was appointed to write new constitution of India and as the chairman of Constitution Drafting committee. As a chairman of Drafting committee his role as an architect of the constitution was crucial. The constitution drafted by Dr. Ambedkar was the first social document. Majority of the Constitutional provisions by him aimed at social revolution or attempt to promote revolution by establishing conditions important for achieving social revolution.

The provisions prepared by Ambedkar provided constitutional assurance and protection of civil liberties for citizens of India. This also included freedom of religion, prohibition of all forms of discriminations and the abolition of untouchability. Ambedkar also advocated for the economic and social rights of women. He was successful in introducing a system of reservations of jobs in civil services, colleges and schools for the members of schedule tribes, schedule caste and other backward classes.

Bhimarao Ambedkar’s Role to Eradicate Caste Discrimination

Caste is a system in which distinction of status, duties and rights of an individual is done on the basis of birth of an individual in a particular group. It is the rigid form of social inequality. Babasaheb Ambedkar was born in a poor family, low Mahar caste. His family was subjected to constant social and economic discrimination.

Being from Untouchable caste of Mahars he was a social outcast and was treated as untouchable. His teachers would not treat him well in the school and other children would not eat beside him. He had to sit outside the class and was segregated. He had to face this humiliation throughout his childhood. Later, he became the spokesperson of the backward castes and classes in India.

Due to caste system many social evils prevailed in the society. For Babasaheb Ambedkar it was important to break the religious notion on which caste system was based. According to him, caste system was not just division of labor but also the division of laborers. He believed in the unity of all the communities. After passing the Bar course in Gray’s Inn Babasaheb Ambedkar started his legal career. He used his skills in advocating the cases of caste discrimination. His victory in defending non-Brahmin leaders charging Brahmins established the base of his future battles.

Babasaheb Ambedkar initiated full-fledged movements for the rights of Dalits. He demanded that public water sources should be open to all the castes and the right for all the castes to entre temples. He condemned Hindu scriptures supporting discrimination.

Bhimarao Ambedkar chose to fight against caste discrimination that afflicted him throughout his life. He proposed the idea of separate electoral system for untouchables and other disregarded communities. He projected the concept of reservations for Dalits and other outcasts. Poona pact was signed in 1932 by Babasaheb Ambedkar and Pandit Madan Mohan Malvia, for the reservation of seats for untouchable classes in the provisional legislature, within the general electorate.

The notion of Poona pact was more seats to lower classes in return to their continuance of joint electorate. These classes were later defined as Scheduled Tribes and Scheduled Castes. In order to reach people and make them understand the negatives of social evils he launched a Newspaper called Mooknayka (Leader of the silent).

Babasaheb Ambedkar also joined Mahatma Gandhi in the Harijan Movement that opposed the social injustice faced by backward caste people in India. Babasaheb Ambedkar and Mahatma Gandhi were the leading personalities who fought to eliminate Untouchability from India.

Thus Dr. B.R. Ambedkar fought throughout his life for justice and equality. He acted for the eradication of caste discrimination and inequality. He firmly believed in justice and equality and ensured that constitution makes no discrimination based on religion and caste. He was the forefather of republic India.

Essay on Dr. Bhimrao Ambedkar FAQs

How to write essay on babasaheb ambedkar.

To write an essay on Babasaheb Ambedkar, start by introducing his life, contributions, and significance, then delve into key aspects like his role in drafting the Indian Constitution and his advocacy for social justice.

Who was Dr BR Ambedkar write about 10 lines?

Dr. B.R. Ambedkar was a prominent Indian jurist, social reformer, and the chief architect of the Indian Constitution. He dedicated his life to eradicating caste discrimination and promoting the rights of marginalized communities.

Who was BR Ambedkar in detail?

Dr. B.R. Ambedkar, born on April 14, 1891, was a visionary leader who championed the rights of the oppressed castes in India, played a pivotal role in drafting the Indian Constitution, and relentlessly worked to eliminate social inequalities.

Who was BR Ambedkar in simple words?

In simple words, Dr. B.R. Ambedkar was a great leader who fought against discrimination and untouchability and worked towards creating a fair and just society for all.

What do you know about BR Ambedkar 10 points?

Ten key points about B.R. Ambedkar include his leadership in drafting the Constitution, his fight for Dalit rights, his role in abolishing untouchability, his education, his role as an economist, and his dedication to social justice.

Who is Ambedkar in simple words?

In simple terms, Ambedkar was a visionary who dedicated his life to ending discrimination and untouchability, working for the rights and dignity of marginalized communities in India.

What are the best lines of Ambedkar?

Some of the best lines associated with Ambedkar include: 'Cultivation of mind should be the ultimate aim of human existence' and 'I like the religion that teaches liberty, equality, and fraternity.'

What are the important lines of Dr Bhimrao Ambedkar?

Important lines from Dr. Bhimrao Ambedkar include: 'Political democracy cannot last unless there lies at the base of it social democracy,' and 'Educate, agitate, and organize.'

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Essay on Ambedkar Jayanti for Students and Children

500+ words essay on ambedkar jayanti.

Ambedkar Jayanti is celebrated in India every year on the 14th of April to pay respect to Dr. Baba Saheb Ambedkar. On this auspicious day, we remember the contribution, accomplishment of Dr. Baba Saheb Ambedkar. Dalits treat Dr. Ambedkar as their God because he helped them a lot. The major contribution by Dr. Ambedkar was helping Dalits to get equal authority, status, and respect in the society as others. Dr. Ambedkar is one of the greatest leaders in Indian history. In this essay on Ambedkar Jayanti, we will see his contribution, achievements, and more about him.

Dr. Baba Saheb Ambedkar – History and Background

Dr. Baba Saheb Ambedkar was one of the first Dalits to get a complete education in India. He achieved a degree in political science, economics, and law. He was a great lawyer, writer, historian, and also one of the great political leaders. He was born in Madhya Pradesh.

He was born on 14th April 1990, and hence we celebrate this day as the birth anniversary of Dr. Ambedkar – Ambedkar Jayanti. Bhimabai and Ramji Maloji Sakpal were parents of Dr. Ambedkar. He is mostly known as “Baba Saheb”. Ambedkar Jayanti is mostly celebrated in Maharashtra by Dalits because he always fought for the rights of Dalits.

H e himself has faced a lot of injustice in his life. His education journey was not much easier than others. After independence, Dalits were treated as “untouchable”. They were facing a lot of discrimination everywhere. Dr. Baba Saheb Ambedkar came ahead and fought for them and got Dalits their equal rights and freedom as others.

Contribution by Dr. Baba Saheb Ambedkar

Dr. Ambedkar contributed a lot to make in Indian Law and Education. Dr. Amdedkar formed a political party which was called as “Independent Labour Party”. After India got independence, he was the first minister of law and committee chairman who forms the Indian Constitution.

Dr. Baba Saheb Ambedkar contributed a lot in forming law , order, and constitution of India. He was always against the discrimination happening against the Dalits. He forms new laws in support of Dalits and gave them education and equal rights as other castes.

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Achievements of Dr. Baba Sahedb Ambedkar

One of the biggest achievements of Dr. Ambedkar was Bharat Ratna. He won the Bharat Ratna award in 1990. He was a scientist, sociologist, freedom fighter, journalist, human rights activist, philosopher, and much more. Dr. Baba Saheb Ambedkar completed his post-graduate from Columbia University and London School of Economics. Ambedkar is an inspiration of young lawyers across the world.

Dr. Ambedkar was one of the greatest leaders in the history of India . We should pay him respect and tribute on what he has contributed to Indian law and constitution. He helped Dalits and made sure they get what they deserve! Because of him, many students are able to get quality education in India at a lesser fee. There are people who are economically backward and cannot afford education in the high-level institute, but because Baba Saheb even they are able to get high-quality education for their children which will secure the future of India.

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‘The Relevance of Dr Babasaheb Ambedkar – Today and Tomorrow’ by Professor David Mosse

By Shreya Sinha | May 23, 2016 | Caste , General , India | 0 comments

David Mosse is Professor of Social Anthropology and Head of the Department of Anthropology and Sociology at SOAS. His research combines interests in the anthropology of development and activism, environmental history and natural resources management, in the anthropology of Christianity, South Asian society and popular religion.

Professor David Mosse was invited to give a number of speeches for the celebration of the 125 th   birth anniversary of Dr Ambedkar in Nagpur on 13 th— 15 th April 2016. Excerpts of the text of the presentations follow:

It is the most tremendous honour to be invited to speak today on the occasion of the 125 th Anniversary of the birth of Dr Babasaheb Ambedkar here in Nagpur at the place of his conversion to Buddhism. I am proud to come from the University of London whose School of Economics (the LSE) Dr Ambedkar joined one hundred years ago in 1916, being awarded both MSc and Doctor of Science degrees in economics by 1923. I belong to London University’s School of Oriental and African Studies or SOAS where I am a Professor of Anthropology, a subject in which Dr Ambedkar was also trained. I have a great interest in Dalit studies, caste and religion which I have studied in various parts of south India. I have been an admirer of Dr Ambedkar since my student days and it is a very great privilege to travel to his own state, Maharashtra, to speak on this most important occasion[…]

Ambedkar’s clarity of thought has never been more important, as we witness societies divided between those who experience the continuing humiliation of caste discrimination and violence, and those who deny its reality or significance or want to silence public debate on an inhuman outrage, the fight against which Babasaheb Ambedkar devoted his entire life… the world is awakening to the importance of him as a great thinker, leader, democrat, and guide to the teachings of the Buddha, and to what happened as a result of him. Of India’s great leaders, surely Dr Ambedkar is the one above all who continues to shape history, whose relevance is refreshed in the current economic and social moment, and whose influence extends beyond India to speak to people subject to discrimination wherever they are found.

I am aware of the many millions of Dalits for whom Dr Ambedkar is more than just a great leader:  First, he embodies the capacity to overcome even the worst denigration of untouchability…Babasaheb Ambedkar’s personal struggle against repeated adversity inspires so many and gives voice to the obstacles they have to face [… ] Second, Dr Ambedkar set in motion changes to benefit the lives of millions, fighting for legal protections for Dalits, for their/your self-representation, and for equality of opportunity through reservations in education and employment. Such provisions for those marginalised were established earlier and are more extensive in India than anywhere else in the world. They are underpinned by the Constitution that Dr Ambedkar holds in the statues, which abolished untouchability, and went beyond that to enshrine a commitment to equality and recognition of historical disadvantage. [… ] Third, and perhaps most importantly the figure of Dr Ambedkar communicates to me the self-respect, the intolerance of injustice, and the voice of the those who were broken and ground down, but who now struggle against social and economic oppressions. And in the wider world, Dr Ambedkar represents something unavoidably central in our times, that is the rise of groups who have been downtrodden everywhere— the racially discriminated and economically exploited — who claim justice and common humanity in the age of equality and rationalism to which Dr Ambedkar tirelessly pointed.

So what can I say to you about what Dr Ambedkar has taught me as a scholar?

[Dr Ambedkar was] An exemplary anthropologist

First, Dr Ambedkar is able to look at Indian society and its caste system from a distance, and in the light of a different culture — the Europe and America of his time, their social and philosophical traditions… Second, Dr Ambedkar understands his adversity, not as that of an individual man, but as the consequence of the workings of a social system having millions of oppressed Dalits in its grip; a system that has to be understood in its origins, the mechanisms that sustain it, its underlying beliefs, and its effects, including deep psychological harms… I am struck thus by how Dr Ambedkar understood individual suffering as social suffering ; finding the root of India’s social suffering to be caste, so that in his view the end of suffering would be the ‘annihilation of caste’.

The relevance of Dr Ambedkar today and in the wider world

Why are Dr Ambedkar’s ideas so important to understanding the lives of the oppressed today; not just in India but globally? First, Dr Ambedkar was determined to address social reality as it is not just how we’d like it to be; second, he took the perspective of those at the bottom who are oppressed; and third, Dr Ambedkar insisted that the conditions of the poor were the result not of individual disappointments but of the working of the social system under which they lived. Ultimately the question Dr Ambedkar asks of the downtrodden is not ‘Who are we?’, ‘What is our identity?’ but ‘how are we treated?’; and ‘why?’ And so he tells the world that his people are named as Dalit – the downtrodden, the broken .

I’ve learned two further and important things that follow from Dr Ambedkar’s thought here:

First, he does not separate social inequality from economic inequality, or caste from class. Indeed, Dr Ambedkar was the only person in his time to link the rights of the oppressed classes and the right of Dalits.

Secondly, the oppression of caste cannot be treated as a religious matter separate from society and economy. It is well known how critical Dr Ambedkar was of the Hindu scriptural sanction of caste and varna , but he rejected the idea that untouchability was just a cultural or religious matter.[…] The solution to discrimination lay not in religious reform but in legal rights and state intervention on behalf of the downtrodden. In this sense Dr Ambedkar removed the issue of rights from the realm of Hindu religion. The discrimination he fought against was a violation of civic and human rights in any community, any religion, region or country.

Addressing the needs the marginalised is a commitment of the international Sustainable Development Goals to ‘end poverty in all its forms’, to reduce inequality of opportunity, to provide decent work for all, ending modern forms of slavery and discrimination. I have noted three ways in which Dr Ambedkar can lead the approach to this global challenge: First, policy makers need squarely to face the social realities of continuing inequality, discrimination and marginalisation of certain groups in society, especially on the basis of caste; second, they need to listen to the experience of these groups themselves, and make their concerns part of national priorities; and third, policymakers need to understand that the conditions of the marginalised and exploited are not the result of their individual capacities but the working of social systems that allow discrimination and exclusion of certain categories of people. Dr Ambedkar points to caste as one such system, not only in India but internationally.

I have spoken about Dr Ambedkar the scientist of society – the anthropologist. But all his thought was directed to solving the problems he identified, in particular by paving the way towards a socialist democracy. Ambedkar was a realist about the social order and its effects, but also an optimist about the ‘power of democratic institutions to bring about equality’. It is Dr Babasaheb’s clarity about what real democracy means, combined with his loyalty to the experience of the downtrodden that makes him so relevant as a guide to social policy makers, educators, politicians and reformers for the coming years, in India and internationally, especially a different nations struggle to balance to the opportunities and costs of economic change and ever-greater integration in a global market economy.

Ambedkar is probably India’s greatest thinker on democracy – which he understood in terms of the principles of liberty, equality and fraternity. Dr Ambedkar was deeply committed to freedom and the necessity of universal franchise: freedom for all to vote. Because of his deep knowledge of the way society worked he also knew that this would require special measures for those whose rightful claim to freedom was impaired by the existing social order; hence the need for reserved positions for those whose voice would otherwise remain silenced. Dr Ambedkar then insisted that political freedom is of limited value without social freedom; and that in the absence of economic democracy (that is freedom of opportunity) political democracy would be under threat.

Let me turn now to equality, which is the deeper and more embracing problem with which Dr Ambedkar grappled. “Democracy is another name for equality”, he wrote; and he was deeply concerned that freedom might not bring equality, but instead the freedom to exploit.

Ambedkar speaks thus with clarity and force to the neoliberal conditions of our time, and the social harms produced by political commitment to market freedom that reduces social protection, casualizes labour, and increases inequality and conflict.

Dr Ambedkar’s idea of equality was deepened by his commitment to fraternity , the third principle. Fraternity means that democracy is built not on abstract or isolated individuals, but on people as members of a social group. Fraternity is brotherhood and fellow-feeling, but Babasaheb insisted that this was about practice . That is to say, social interactions. He believed that kinship and belonging are at the heart of equality and necessary for the divisions of society to be rectified. Dr Ambedkar’s idea of fraternity reached beyond politics. Indeed, I see Dr Ambedkar making a further crucial step in his thinking. He concluded that “if kinship is the only cure then there is no other way except to embrace the religion of the community whose kinship they [Dalits] seek”- and by this he meant religious conversion. Conversion would effect a cure for isolation, discrimination and helplessness through the recovery of common humanity.

Necessity of Religion

And so standing here in this great place, we recall how towards the end of his life religion had become so important to Dr Ambedkar as a fulfilment of his deep thinking about society and democracy. Politics and law were not enough. Politics has failed to bring the change or the fraternity he dreamt of as the heart of democracy. As an outstanding lawyer he knew the limitations of law… Dr Ambedkar taught that we should not see religion as a matter of personal belief or doctrine. Religion mattered because of its social practices. Dr Ambedkar favoured a religion of principles (such as the principle of justice), and was against the religion of rules. Principles gave people the freedom to act, whereas a religion of rules —  blind faith or superstition one might say —   did not give freedom to act.

And so we come to this momentous point and this place in which Dr Babasaheb Ambedkar embraced Buddhism; and how he made a Buddhist ‘new vehicle’ or Navayana. I have learned some important things about this conversion.

(1) Babasaheb did not convert to Buddhism as an individual; he did so as a Dalit leader; as a collective act along with many thousands of others.

(2) He converted to Buddhism not to worship different gods, or any god, but as a religion that universalises the values of human life, and to embrace an idea of humanity beyond the social order. Conversion to Buddhism was a conversion to humanity.

(3) Dr Ambedkar saw that Buddhism met the necessity of identity and community to having rights of any kind. So conversion to Buddhism was also conversion into positive community and to dignity that was historically denied to Dalits in caste society.

(4) Dr Ambedkar saw that political emancipation had not freed Dalits from the indelible mark of caste, to be ordinary citizens. Buddhism gave positive value to that rejected as negative by society.

(5) Dr Ambedkar has indeed given a new meaning to Buddhism. The essential human condition is not individual suffering because of deeds, but social suffering that is produced by a society based on inequality. Enlightenment is not just individual enlightenment, but the enlightenment of a society founded on liberty, equality and fraternity; justice and compassion. In Navayana Buddhism the political, psychological and spiritual enlightenment cannot be separated from one another. And the Buddha’s message is for all.

As well as to religion, Dr Ambedkar turned to history and culture using his profound learning and personal experience to discover and recover the inner dignity of Dalits. He inferred that Dalits’ antipathy to Brahmans came from their originally being followers of Buddha- the first anti-caste reformer. And he chose Nagpur as the place of the oppressed Nag people who met Gautam Buddha.

Dr Ambedkar was a great nationalist, the greater for his dedication to ensuring protections and equality for the most vulnerable.

He showed that democracy requires that  oppressed groups such as Dalits are authors of their own destiny, not reliant on philanthropy or  the generosity of the wealthy or the benevolence of the pious.

He was the author of the idea that the dispossessed would progress on the basis of claims to rights that were theirs, by means of organisations that they and nobody else controlled. Dalits hold civic rights, universal human rights and would not depend upon the gift, leadership or patronage of others.

Even 60 years on international development policy makers are still learning this lesson. The so-called rights based approach to development goes back to Dr Ambedkar. Worldwide, the oppressed and exploited peoples desire not charity but the realisation of their rights – whether to health, education, equal treatment or justice. Babasaheb was a founding figure of such confident claims.

And what is at the root of this? Babasaheb is very clear. He speaks for the dispossessed the world over when he said they do not want simple social amelioration, “The want and poverty which has been their lot is nothing to them as compared to the insult and indignity which they have to bear as a result of a viscous social order. Not bread but honour is what they want.”

And the honour that is sought comes only through reform of the social order . This as you know far better than I, Dr Ambedkar embarked upon by all manner of means: political, legal, institutional, religious. At every step his faced resistance because his simple but powerful idea of the fundamental and universal human right of the downtrodden and the broken, were radical.

Ultimately, I have come to understand, he came back to the need to direct action at the very principles of the social system (its code). Babasaheb Ambedkar’s realisation of the necessity of conversion and the rightness of Buddhism was born out of the painful trials of his varied actions. But this was never a splitting away from the others in society, but rather embracing a universal humanity and community:

“The touchables and the  untouchables cannot be held together by law — certainly not by any electoral law substituting joint electorates for separate electorates. The only thing that can hold them together is love. Outside the family justice alone in my opinion can open the possibility of love…” (1932)

Note: The full speech has been edited for the blog by Jennifer Ung Loh, Research Associate, SOAS South Asia Institute

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Bhimrao Ambedkar Essay

Bhimrao Ramji Ambedkar is the Hero of our nation and an Inspiration for millions. He transformed his life, from being a victim of untouchability in childhood to become the highest educated Indian civilian of his times and the architect of Indian constitution. Bhimrao Ambedkar’s contribution to design the constitution of India is honorable. He spent his life to fight for the justice, equality and rights of the backward classes.

Long and Short Essay on Bhimrao Ambedkar in English

We have provided below short and long essay on Bhimrao Ambedkar in English. The essays have been written in simple English with only the fact based and true information on one of the greatest leaders in the history of India.

After going through the essays you will know about the early life of Babasaheb; the humiliation faced by him in school for being a lower caste; why and how did he converted to Buddhism; what was his role in Mahad Satyagraha; what did he do to eradicate caste discrimination; etc.

The Bhimrao Ambedkar essay will be very helpful to you on Ambedkar Jayanti, 14 th April for essay writing, speech giving and debate competitions. You can select any Bhimrao Ambedkar essay as per your need:

Bhimrao Ambedkar Essay 1 (200 words)

Bhimrao Ramji Ambedkar, popular known as Babasaheb Ambedkar, was the founding father of Modern India. He is the role model for every Indian. Despite all the social and economic drawbacks Babasaheb Ambedkar went on to become the architect of the Indian Constitution.

Although, in his early life he was the victim of caste discrimination and untouchability, he fought for his rights and struggled to achieve the heights of success and also became the voice of several victims of caste discrimination and untouchability. He stood for the rights of marginalized communities including women. He was the spokesperson of untouchables and other backward caste people. He was the defender of the exploited people and made persistent efforts for emancipation of equality from the bonds of caste and religious barriers.

He was the modern Indian civilian who played important role in the overall development and well-being of the people. He also realized the importance of education and influenced the backward classes to get educated and protest against social evils. He was a jurist, politician, economist, humanitarian, writer, philosopher, and above all a social reformer. He was the first law minister of Independent India. He is a legendary personality in the Indian History and a true hero of our nation.

Bhimrao Ambedkar Essay 2 (300 words)

Introduction

Babasaheb Ambedkar’s interest was mainly in social and political Rights of Dalits and other lower castes. He was the Dalit leader post-independence period of India. He was the representative of Untouchables.

B.R. Ambedkar’s Conversion to Buddhism

Dalit Buddhist movement is a movement by Dalits led by Babasaheb Ambedkar in India. It profoundly re-interpreted Buddhism and started a school of Buddhism called Navayana. The movement is socially and politically connected to and drawn from Buddhism. Ambedkar launched the movement in 1956 when nearly half a million Dalits joined him and converted to Navayana Buddhism.

They collectively refused to follow Hinduism and contested caste system. Rights of Dalit communities were promoted. The movement also refused to follow the ideas of traditional, Theravada, Vajrayana, Mahayana which are the sects of Buddhism. New form of Buddhism taught by Babasaheb Ambedkar was pursued. It reinterpreted the Buddha’s religion in terms of social equality and class struggle.

After publishing several articles and books stating that Buddhism was the only way for Dalits to gain equality, on 14 th October 1956 Ambedkar adopted Buddhism with lakhs of his supporters in a simple ceremony at Deekshabhoomi, Nagpur, few weeks before his death. His conversion gave a new lens to the Dalits suffering caste system in India to view their Identity and redefine their place in the society.

His conversion was not impulsive. It was an inspiration for the country’s Dalit community to view life in a new way; it was absolute rejection of Hinduism and the dominance it came to characterize for lower caste. He declared that he was born as a Hindu but would not die as one, at a conference held in Nashik. For him, Hinduism had failed to secure human rights and continued caste discrimination.

As per Babasaheb, Buddhism directed man to the inward potentiality within inner self and trained mind to act righteously. His decision was grounded on firm belief that conversion could improve the social status of the so called ‘Lower classes’ of the country.

Bhimrao Ambedkar Essay 3 (400 words)

Dr. B.R. Ambedkar was a leading activist, economist, jurist, politician and social reformer who stood for the rights of Dalits and lower castes. He campaigned against social evils like untouchability and caste discrimination. He played the most important role in drafting the constitution of India. He was the first law minister of independent India and is rightly known as the architect of Indian constitution.

Role of Dr. B.R. Ambedkar in Mahad Satyagraha

In the Indian caste system, untouchables were segregated from the Hindus. They were banned to use public water sources which were used by Hindus. Mahad Satyagraha was led by Dr. Bhimrao Ambedkar on 20 th March 1927. This was to permit untouchables to use public tank water in Mahad, Maharashtra, India. Ambedkar launched the Satyagraha for the rights of untouchables to use water in the public places. The location Mahad was selected for the movement. Numerous people from the Dalit community came forward to participate in the movement.

Dr. B.R. Ambedkar struck a powerful blow against the Hindu Caste system. He stated that the march to chavadar tank was not to merely drink water from it but the meeting was called to set up the norms of equality. He also mentioned Dalit women during Satyagraha and appealed to them to abandon all the old customs and wear saris like high caste Indian women. After Ambedkar’s speech at Mahad, Dalit women were influenced to drape their saris like upper class women. Higher class women like Indirabia Chitre and Lakshmibai Tipnis helped these Dalit women to drape the saree like high class women.

Trouble roused when the rumors were spread that the untouchables would be entering the Vishweshwara Temple to pollute it. Riots up surged from upper caste mobs beating up untouchables and ransacking their homes. A puja was performed by Hindus to purify the tank water arguing that the Dalits had polluted the water.

The second conference was decided to be held by Babasaheb Ambedkar in Mahad on 25 th December 1927. But a case was filed against him by Hindus that tank was a private property. Thus, the Satyagraha movement was not continued as the case was sub judice. Bombay High Court ruled that untouchables have the right to use tank water in December 1937.

Thus, Babasaheb Ambedkar always stood for the equality of Untouchables and other lower castes. He fought for the rights of Dalits. He was an activist and demanded social equality and justice.

Bhimrao Ambedkar Essay 4 (500 words)

Bhimrao Ambedkar is popularly known as Babasaheb Ambedkar. He was an Indian economist, jurist, politician, writer, philosopher and social reformer. He is also popular as the Father of the Nation. He was the leading activist and his efforts to eliminate social evils like caste restrictions and untouchability were remarkable.

He fought for the rights of socially backward classes and Dalits throughout his life. He was employed as India’s first law minister in the Cabinet of Jawaharlal Nehru. In 1990 Bharat Ratna award was declared on his name, unfortunately when he was no more.

Early Life of Bhimrao Ambedkar

Bhimrao Ambedkar was the son of Bhimabai and Ramji born on 14 th April 1891 in Mhow Army cantonment, central provinces MP. His father was a subedar in Indian army. His family moved to satara after his father’s retirement in 1894. Shortly after, his mother passed away and the children were looked after by their aunt. Baba Saheb Ambedkar his two brothers Balarama and Anand Rao and two sisters Manjula and Tulasa survived. And out of all the children only Ambedkar went to higher school. Four years later after his mother passed away, his father married again and the family moved to Bombay. At the age of 15 he married to Ramabai.

He was born in the poor Dalit Caste family and his family was regarded as untouchable by the upper class families. All through his childhood he faced the humiliation of caste discrimination. Babasaheb Ambedkar’s ancestors had served long for the army and his father worked in the British East Indian Army. Though the untouchables attended schools they were given little consideration by the teachers.

They had to sit outside the class and were segregated from that of Brahmins and privileged society. Even when they needed to drink water, someone from upper class would pour water from height as they were not allowed to touch water and the vessel that contained it. The peon used to pour water for BabaSaheb Ambedkar. He described this in his writings ‘No peon No water’. The humiliation terrified Ambedkar at the Army School. Everywhere he had to face this segregation and humiliation in the society.

Education: Bhimrao Ambedkar

He was the only Untouchable who joined Elphinstone High School in Mumbai. He was enrolled to the Elphinstone College in 1908 after passing his matriculation exam. His success was a reason to celebrate for untouchables as he was the first one to do so. He acquired his degree in economics and political science in 1912 from Bombay University. He received a Baroda State Scholarship under the scheme established by Sayajirao Gaekwad and enrolled to Columbia University in New York to study Economics.

In June 1915 he received his Master’s degree majors in economics and other subjects as history, sociology, philosophy and politics. In 1916 he joined London School of Economics and worked on his thesis; “The problem of the rupee: its origin and solution”. In 1920 he went to England. He received the Doctorates degree by London University. In 1927 he obtained his PhD in economics.

In spite of his childhood hardships and poverty Dr. B.R Ambedkar with his efforts and dedication went on to become the highest educated Indian of his generation. He was the first Indian to receive Doctorate Degree in Economics abroad.

Bhimrao Ambedkar Essay 5 (600 words)

After India’s independence government invited B.R. Ambedkar to serve as Independent India’s first Law Minister. He was appointed to write new constitution of India and as the chairman of Constitution Drafting committee. As a chairman of Drafting committee his role as an architect of the constitution was crucial. The constitution drafted by Dr. Ambedkar was the first social document. Majority of the Constitutional provisions by him aimed at social revolution or attempt to promote revolution by establishing conditions important for achieving social revolution.

The provisions prepared by Ambedkar provided constitutional assurance and protection of civil liberties for citizens of India. This also included freedom of religion, prohibition of all forms of discriminations and the abolition of untouchability. Ambedkar also advocated for the economic and social rights of women. He was successful in introducing a system of reservations of jobs in civil services, colleges and schools for the members of schedule tribes, schedule caste and other backward classes.

Bhimarao Ambedkar’s Role to Eradicate Caste Discrimination

Caste is a system in which distinction of status, duties and rights of an individual is done on the basis of birth of an individual in a particular group. It is the rigid form of social inequality. Babasaheb Ambedkar was born in a poor family, low Mahar caste. His family was subjected to constant social and economic discrimination.

Being from Untouchable caste of Mahars he was a social outcast and was treated as untouchable. His teachers would not treat him well in the school and other children would not eat beside him. He had to sit outside the class and was segregated. He had to face this humiliation throughout his childhood. Later, he became the spokesperson of the backward castes and classes in India.

Due to caste system many social evils prevailed in the society. For Babasaheb Ambedkar it was important to break the religious notion on which caste system was based. According to him, caste system was not just division of labor but also the division of laborers. He believed in the unity of all the communities. After passing the Bar course in Gray’s Inn Babasaheb Ambedkar started his legal career. He used his skills in advocating the cases of caste discrimination. His victory in defending non-Brahmin leaders charging Brahmins established the base of his future battles.

Babasaheb Ambedkar initiated full-fledged movements for the rights of Dalits. He demanded that public water sources should be open to all the castes and the right for all the castes to entre temples. He condemned Hindu scriptures supporting discrimination.

Bhimarao Ambedkar chose to fight against caste discrimination that afflicted him throughout his life. He proposed the idea of separate electoral system for untouchables and other disregarded communities. He projected the concept of reservations for Dalits and other outcasts. Poona pact was signed in 1932 by Babasaheb Ambedkar and Pandit Madan Mohan Malvia, for the reservation of seats for untouchable classes in the provisional legislature, within the general electorate.

The notion of Poona pact was more seats to lower classes in return to their continuance of joint electorate. These classes were later defined as Scheduled Tribes and Scheduled Castes. In order to reach people and make them understand the negatives of social evils he launched a Newspaper called Mooknayka (Leader of the silent).

Babasaheb Ambedkar also joined Mahatma Gandhi in the Harijan Movement that opposed the social injustice faced by backward caste people in India. Babasaheb Ambedkar and Mahatma Gandhi were the leading personalities who fought to eliminate Untouchability from India.

Thus Dr. B.R. Ambedkar fought throughout his life for justice and equality. He acted for the eradication of caste discrimination and inequality. He firmly believed in justice and equality and ensured that constitution makes no discrimination based on religion and caste. He was the forefather of republic India.

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Top 41+ Dr. B R Ambedkar Quotes for Inspiration and Motivation

Famous dr. b r ambedkar quotes: dr. b r ambedkar and his contributions toward country is of no bound. his contribution towards formation of the constitution and other policies earned him global recognition and admiration. check out his most famous quotes in this article for inspiration, motivation and success in the contemporary world..

About Dr. B R Ambedkar

Dr. B R Ambedkar was born on April 14, 1891, in Mhow, India. He was a key figure in Indian history who faced immense social discrimination as a Dalit (formerly known as untouchable) in the caste-based society. He overcame hardship to achieve academic success and degrees from the London School of Economics, Columbia University, and the University of Bombay.

Ambedkar put up a valiant fight against inequality and prejudice based on caste. As chairman of the Indian Constitution drafting committee, he was instrumental in ensuring that all citizens would have social justice, equality, and fundamental rights. His input resulted in the addition of clauses prohibiting untouchability and caste discrimination.

His advocacy for socioeconomic empowerment and education for marginalised groups went beyond politics. Ambedkar left behind a considerable legacy as a social reformer, economist, and jurist that continues to influence social justice and equality movements across the globe. Though he went away on December 6, 1956, his concepts still influence social reforms and policy-making.

Inspirational and Motivational Quotes by Dr. B R Ambedkar

• “I measure the progress of a community by the degree of progress which women have achieved.”
• “The relationship between husband and wife should be one of closest friends.”
• “If I find the constitution being misused, I shall be the first to burn it.”
• “Cultivation of mind should be the ultimate aim of human existence.”
• “Life should be great rather than long.”
• “Indifferentism is the worst kind of disease that can affect people.”
• “Humans are mortal. So are ideas. An idea needs propagation as much as a plant needs watering. Otherwise both will wither and die.”
• “Though, I was born a Hindu, I solemnly assure you that I will not die as a Hindu.”

• “Equality may be a fiction but nonetheless one must accept it as a governing principle.”
• “I like the religion that teaches liberty, equality and fraternity.”
• “A just society is that society in which ascending sense of reverence and descending sense of contempt is dissolved into the creation of a compassionate society.”
• “Constitution is not a mere lawyers document, it is a vehicle of Life, and its spirit is always the spirit of Age.”
• “A great man is different from an eminent one in that he is ready to be the servant of the society.”
• “Slavery does not merely mean a legalised form of subjection.It means a state of society in which some men are forced to accept from others the purposes which control their conduct.”
• “Every man who repeats the dogma of Mill that one country is not fit to rule another country must admit that one class is not fit to rule another class.”
• “Political tyranny is nothing compared to social tyranny and a reformer who defies society is a more courageous man than a politician who defies Government.”

• “religion is for man and not man for religion”
• “If you ask me, my ideal would be the society based on liberty, equality and fraternity. An ideal society should be mobile and full of channels of conveying a change taking place in one part to other parts.”
• “Once you clear the minds of the people of this misconception and enable them to realise that what they are told is religion is not religion, but that it is really law, you will be in a position to urge its amendment or abolition.”
• “I refuse to join with them in performing the miracle—I will not say trick—of liberating the oppressed with the gold of the tyrant, and raising the poor with the cash of the rich.”
• “History shows that where ethics and economics come in conflict, victory is always with economics. Vested interests have never been known to have willingly divested themselves unless there was sufficient force to compel them.”
• “Knowledge is the foundation of a man’s life.”
• “Constitution is not a mere lawyers’ document, it is a vehicle of Life, and its spirit is always the spirit of Age.”
• “Unlike a drop of water which loses its identity when it joins the ocean, man does not lose his being in the society in which he lives. Man's life is independent. He is born not for the development of the society alone, but for the development of his self too.”
• “Though, I was born a Hindu, I solemnly assure you that I will not die as a Hindu."

Famous Dr. B R Ambedkar Quotes Images

• “They cannot make history who forget history”.
• “Be Educated, Be Organised and Be Agitated”
• “I like the religion that teaches liberty, equality and fraternity”
• “Life should be great rather than long”.

• “If you believe in living a respectable life, you believe in self-help which is the best help”.
• “We must stand on our own feet and fight as best as we can for our rights. So carry on your agitation and organize your forces. Power and prestige will come to you through struggle”.
• “The history of India is nothing but a history of a mortal conflict between Buddhism and Brahminism”.
• “Men are mortal. So are ideas. An idea needs propagation as much as a plant needs watering. Otherwise, both will wither and die.”
• “Every man who repeats the dogma of Mill that one country is no fit to rule another country must admit that one class is not fit to rule another class.”

• “Political tyranny is nothing compared to the social tyranny and a reformer who defies society is a more courageous man than a politician who defies Government.”
• “A great man is different from an eminent one in that he is ready to be the servant of society.”
• “Law and order are the medicine of the body politic and when the body politic gets sick, medicine must be administered.”
• “A safe army is better than a safe border.”
• “Democracy is not merely a form of Government...It is essentially an attitude of respect and reverence towards fellowmen.”
• “The basic idea underlying religion is to create an atmosphere for the spiritual development of the individual.”
• “One cannot have any respect or regard for men who take the position of the reformer and then refuse to see the logical consequences of that position, let alone following them out in action.”

Get here current GK and GK quiz questions in English and Hindi for India , World, Sports and Competitive exam preparation. Download the Jagran Josh Current Affairs App .

• For what Dr. B R Ambedkar is famous for? + Dr. B. R. Ambedkar was popularly known as Babasaheb Ambedkar and everyone knows that he was one of the architects of the Indian Constitution.
• What are some famous quotes by Dr. B R Ambedkar? + There are many quotes of Dr. B R Ambedkar. One of his most famous slogan is 'Liberty, Equality, Fraternity. ' This reflects his vision of a society where everyone enjoys freedom, equality, and brotherhood, inspired by his deep belief in these democratic principles.
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Dr. Babasaheb Ambedkar Jayanti Essay in English for Kids

Dr. Bhimrao Ramji (B.R.) Ambedkar was an Indian legal expert, politician, economist and social activist who motivated the Dalit Buddhist movement and advocated against social discrimination towards the untouchables (Dalits). He was also known as Babasaheb Ambedkar. Here we have given an essay on Dr. Ambedkar Jayanti in English for kids.

Dr. Babasaheb Ambedkar Jayanti date is celebrated on 14th April every year to commemorate the birth anniversary of Dr. B.R. Ambedkar. This day marks a tribute to his countless efforts and contribution to our country. Click on the link provided below to download Dr. Babasaheb Ambedkar Jayanti essay in English in a printable PDF format. Besides, you can also check out more such captivating essays for kids on other topics that will help children in their formative years of learning.

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Dr. Babasaheb Ambedkar Jayanti Essay

• Dr. B.R. Ambedkar was a noted Indian personality, jurist, economist and social reformer who inspired the Dalit Buddhist movement in India and objected to the social discrimination towards the Dalit community.
• Dr. Ambedkar’s full name was Bhimrao Ramji (B.R.) Ambedkar and he was the first Minister of Law and Justice of Independent India.
• He was the 14th child of his parents, Ramji Maloji Sakpal, who served as an army officer in the British Indian Army and Bhimabai Sakpal. His family was from the Marathi community.
• Dr. Ambedkar was born in a Mahar caste where the Dalits were treated as untouchables and were subjected to discrimination both socially and economically.
• Dr. Babasaheb Ambedkar Jayanti falls on 14th April every year, which commemorates the birth anniversary of Dr. B.R. Ambedkar. This day marks his noteworthy contribution towards the upliftment of the Dalit community and his campaign against the socio-economic discrimination of the untouchables.
• As he belonged to a Dalit caste, during his childhood, he and a few other students of this community were segregated and paid less attention to by the teachers.
• Seeing the miserable state of the Dalit community, young Bhimrao Ambedkar made up his mind to fight for their social acceptance and freedom and strongly advocated political rights for them when he grew up.
• Dr. Ambedkar was a brilliant student, and he earned prestigious doctorate degrees in Economics from the University of London and Columbia University. He was a champion scholar and gained a reputation for his research in law, political science and economics.
• He was the Labour Minister in the Viceroy’s Executive Council in British India, a chief member of the Constituent Drafting Committee and considered as the ‘Father of the Indian Constitution’.
• Dr. Ambedkar passed away on 6th December 1956 in Delhi due to diabetes and after a prolonged illness. He was posthumously awarded the Bharat Ratna – India’s highest civilian award in the year 1990 for his countless contributions.

The given 10 lines essay on Dr. Bhimrao Ambedkar Jayanti will help students to get an insight into Dr. B.R. Ambedkar’s life and will help them to draft a simple yet impressive essay on the topic. We have included primary details about his works, educational qualifications, achievements, family, etc.

Every year, Dr. Babasaheb Ambedkar Jayanti is celebrated on 14th April in India to appreciate and honour his numerous contributions to the making of the constitutional rights of Independent India. Bhimrao Ambedkar Jayanti essay in English is a frequently asked essay topic in both primary and higher classes.

Additionally, at BYJU’S, we offer a whole lot of engaging and useful learning resources for children, such as intriguing colourful worksheets, brain-tickling GK questions, enchanting stories from the most popular genres, beautiful poems for children, NCERT Solutions, easy trivia questions, etc. on our Kids Learning section. Don’t forget to explore this section and find a one-stop solution for all your queries with respect to your little one’s learning.

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Round Table India

For An Informed Ambedkar Age

The Unbreakable Resolve of Dr. Ambedkar: Lessons in Leadership

Dr Aniruddha Babar

“ A ‘Yes man’ is a dangerous man. He is a menace. He will go very far. He can become a minister, a secretary or a Field Marshal but he can never become a leader nor ever be respected .”

~. Field Marshal Sam Manekshaw, MC

In the annals of history, a vast gallery of figures has graced the stage of leadership, yet among them, there exists a select few who transcend the realms of mere mortality, leaving an indelible and resplendent mark upon the grand tapestry of time. Among these luminaries, Dr. B. R. Ambedkar undoubtedly occupies a place of unparalleled distinction—a visionary whose brilliance illuminated the path to justice, a crusader who tirelessly championed the cause of the oppressed, and a fearless advocate who lent his voice to the voiceless. It is in the profundity of his words, spoken with unwavering resolve on that momentous day of May 31, 1936, within the very heart of Dadar, Mumbai that we find an enduring resonance echoing through the corridors of history—a resonance that compels us to pause, to contemplate, and to reflect upon the transformative legacy he has bequeathed to our world.

“I consider one as a leader who without fear or favor, without worrying about popular acquisition, tells the people what is good and what is bad for them,” declared Dr. Ambedkar. In this resounding proclamation, he articulated a profound and unwavering commitment to the principles of truth and justice. For him, leadership was not a path to popularity, nor was it a quest for personal gain. It was a solemn duty—a calling to guide and to illuminate, regardless of the consequences.

Dr. Ambedkar’s words resonate with an unmistakable moral clarity that transcends the confines of time and place—a stark reminder that authentic leadership is an endeavor far removed from the art of pandering to popular sentiment or capitulating to the capricious desires of the masses. It is a profound testament to the enduring courage required to articulate the unvarnished truth, even when it stands at odds with prevailing conventions and entrenched resistance, even when shadowy conspiracies conspire to stifle it. Dr. Ambedkar’s vision of leadership is, at its core, a commitment to rise above the temptations of populism, to elevate the pursuit of justice and equity above the cacophony of superficial acclaim. It is a clarion call to champion not just the interests of the privileged few but the rights and dignity of every individual, irrespective of their status in life—a solemn mission that seeks to uplift society as a cohesive whole, fostering a more just and inclusive world for all to thrive in.

“It is my solemn duty,” Babasaheb Ambedkar unwaveringly declared, “to tell you what is good for you, even if you don’t like it.” Within this resolute proclamation lies the heart and soul of Dr. Ambedkar’s extraordinary leadership—a profound dedication to the collective welfare, undeterred by the formidable challenges that adversity could pose. He possessed a rare comprehension that the journey towards progress is frequently littered with formidable obstacles, that the relentless pursuit of justice often triggers vehement resistance from the status quo. Nevertheless, amid these turbulent currents, he remained an unwavering bastion of unwavering commitment to his cause. Dr. Ambedkar’s legacy is one defined not by convenience but by the resolute choice to embrace the arduous path, to champion the rights of the marginalized, and to relentlessly strive for a more equitable world. His assertion stands as a poignant reminder that true leadership transcends the boundaries of popularity and personal interests, finding its essence in the courage to speak unvarnished truths, the determination to serve the greater good, and an unyielding allegiance to duty.

“I must do my duty,” he declared, and in those four simple but profoundly resounding words, he encapsulated the unwavering commitment that defined his life’s work, weaving an intricate tapestry of purpose and responsibility. Dr. Ambedkar’s sense of duty transcended the boundaries of mere legal or political obligation; it was a sacred moral imperative—an unwavering calling echoing through the annals of time. He understood, with unwavering clarity, that true leadership carried with it a solemn and weighty responsibility. It was a responsibility to unfurl the banner of justice in the face of entrenched injustices that had festered within society for centuries. Driven by a fierce dedication to the cause, he realized that leadership was not a passive role but an active one, a role that demanded relentless advocacy for the marginalized, an unyielding determination to challenge the oppressive status quo, and an unbreakable resolve to forge a more equitable world for all. In those four words, he laid bare the essence of his lifelong mission—a mission that transcended self-interest, and instead, placed the betterment of society, particularly the downtrodden and oppressed, at its very core. His sense of duty became the guiding star that illuminated his path, inspiring generations to stand up for justice, challenge discrimination, and relentlessly strive for a world where equality and social justice reign supreme. Dr. Ambedkar’s legacy continues to remind us that duty, when embraced with unwavering commitment, has the power to transform not only individual lives but the destiny of nations and the course of history itself.

“And now I have done it,” he proclaimed, the resonance of those words echoing far beyond the immediate moment, marking the culmination of his unwavering dedication to the cause of social justice. Dr. B. R. Ambedkar’s legacy transcends the confines of mere rhetoric; it stands as a towering testament to the transformative power of leadership that soars beyond self-interest and embraces the nobler pursuit of the greater good. His tireless endeavors, etched into the annals of history, charted a course for transformative change that continues to ripple through the fabric of society. From his instrumental role in the drafting of the Indian Constitution, a monumental document that embodies the ideals of justice and equality, to his relentless advocacy for the rights of the marginalized, specifically the “Depressed classes” or Dalits, Dr. Ambedkar’s contributions form the very bedrock upon which the edifice of a more equitable and inclusive India has been constructed. His legacy is a call to action, a reminder that the pursuit of social justice is not the responsibility of the few, but the collective duty of a society aspiring towards a more egalitarian future.

As we solemnly reflect on these profound words spoken on that historic day in Dadar, Mumbai, the significance of true leadership becomes even more apparent. It is a stark reminder that the yardstick of leadership is not the fleeting allure of popularity or the pursuit of personal gain, but rather the enduring qualities that lie at its core. True leadership is an embodiment of unwavering moral courage—a willingness to stand unflinchingly in the face of adversity and speak the unadulterated truth. It is a dedication to the greater good, a commitment that transcends self-interest and self-preservation, embracing the noble duty of uplifting humanity.

Dr. B. R. Ambedkar’s legacy, much like a lighthouse in the tempestuous sea of history, continues to shine its radiant beacon. It serves as an eternal source of inspiration, urging us to champion the rights of the marginalized, to fearlessly advocate for justice, and to align our actions with the timeless principles of righteousness, regardless of the personal sacrifices that may entail. In his words and in his tireless deeds, Dr. Ambedkar exemplified the very essence of leadership—a legacy that not only shapes our world today but also serves as a guiding light for generations to come.

Dr. Aniruddha Babar  is an academician and lawyer

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Dr. Babasaheb Ambedkar (Vol. 3): Philosophy of Hinduism, Buddha or Karl Marx and Other Unpublished Writings

Dr. Bhimrao Ambedkar (1891-1956), or Babasaheb Ambedkar, was a scholar, social reformer, powerful advocate of the rights of Dalits and women, chairman of the Constituent Assembly of India, and the country’s first law minister.

In 1976, the government of Maharashtra set up the Dr. Babasaheb Ambedkar Source Material Publication Committee to compile Dr. Ambedkar’s complete works. The Committee consisted of the state’s then education minister and noted scholars and writers. In 1978, when Vasant Moon (Dalit activist, author and Officer on Special Duty) joined the Committee it decided to procure and publish Dr. Ambedkar’s unpublished writings too.

The state’s Education Department started to publish a 22-volume series titled Dr. Babasaheb Ambedkar: Writings and Speeches   in 1979, and it brought out this third volume (consisting of five parts) in 1987. The series was re-printed by the Dr. Ambedkar Foundation, an autonomous body under the Ministry of Social Justice and Empowerment, in January 2014.

This volume is significant as it contains of Dr. Ambedkar’s unpublished books and essays (parts I-IV). Part V contains the outlines of books that Dr. Ambedkar had planned; the chapters he was able to finish have been included in this volume. 

Part I: Philosophy of Hinduism

In this essay, Dr. Ambedkar investigates the ‘Hindu scheme of divine governance’, which, he says, is enshrined in the  Manu Smriti . He examines the place of religion in ‘savage’ and ‘civilised’ societies; the latter, he says, are can be further divided into antique and modern societies. According to Dr. Ambedkar, the concept of right or wrong in antique societies was based on ‘social utility’, while in modern societies, it was based on ‘individual justice’, that is, equality, liberty and fraternity.

Dr. Ambedkar says that central to the social organisation of Hinduism is a system “in which different castes are placed in a vertical series one above the other.” Inequality, for him, is the soul of Hinduism, and the religion supports and sustains the rights of a class of ‘supermen’ – the Brahmins. The caste system, he adds, divides labourers, dissociates work from interest, disconnects intelligence from manual labour, prevents a person from cultivating interests, and prevents societal mobilisation. Thus, in Dr. Ambedkar’s view, Hinduism fails the test of social utility and individual justice.  

Part II: India and the Pre-Requisites of Communism

In Dr. Ambedkar’s papers, the Committee found three chapters from the unfinished book India and Communism , which are included in this part of the volume. 

The first chapter – ‘Hindu Social Order–Its Essential Principles’ – discusses whether the Hindu social order is free.  According to Dr. Ambedkar, a free social order is based on equality, liberty and fraternity, while Hindu society, because of the caste system, is inherently unequal and cannot accommodate these ideals. Among its tenets are ‘graded inequality’ (castes existing in an order of precedence), the fixity of occupations and the fixation of people within their class. He concludes that the Hindu social order is based on classes, not individuals.

The second chapter lists the Hindu social order’s unique features. Among them is the worship of a class of ‘supermen’ (the Brahmins), the denial of the right to rebel due to restrictions on the ‘oppressed castes’, and that the order is divinely ordained and inviolate.

The incomplete third chapter discusses various historical descriptions of caste provided by foreign travellers like Megasthenes (350–290 BC) and Alberuni (973-1050 AD). Dr. Ambedkar says that while caste has changed over time, it is still highly organised with rigid groups that have involuntary membership, and individuals are completely subordinated to their castes. 

Part III: Revolution and Counter-Revolution

This part has 13 incomplete chapters from Dr. Ambedkar’s proposed treatise titled Revolution and Counter-Revolution in Ancient India , which, too, was unfinished. Dr. Ambedkar considers the rise of Buddhism as a revolution, and the ‘counter revolution’, pioneered by the Brahmins, as the cause for its decline.

In a chapter titled ‘The Triumph of Brahmanism: Regicide or the birth of Counter-Revolution’, Dr. Ambedkar says that Buddhism brought about a change in the status of Shudras and women – they had social mobility and freedom – as compared as to the Vedic Regime under which they had ‘a very low position’. In Brahmanism’s subsequent triumph over Buddhism, the former brought about ‘a complete demolition’ of the high status that the latter had accorded to Shudras and women. Dr. Ambedkar contends that graded inequality, whereby castes benefit differentially due to inequity, is the reason there has been no revolution against Brahmanism.

In ‘The Woman and the Counter-Revolution’, Dr. Ambedkar discusses the rights of women in the Manu and pre-Manu eras. For Manu, women should not have the right to property, divorce or education. In fact, Manu’s scheme of enforced widowhood or Sati and early marriage for girls was a way to establish endogamy within caste groups.

Part IV: Buddha or Karl Marx

In this essay, Dr. Ambedkar compares the doctrines of Buddha and Karl Marx. Even though they are separated by 2,381 years, Dr. Ambedkar says they agree that the function of philosophy is to reconstruct the world, classes are in conflict, private property gives power to one class and sorrow (through exploitation) to another, and sorrow’s abolition is necessary for the good of society. 

But they differ on the means to achieve these ends. For Buddha, it is a person’s voluntary change of moral disposition to follow the Eight-Fold Path. For Marx, it is violence (to break up the existing system) and ‘the dictatorship of the proletariat’, succeeded by the formation of a Communist state. But Dr. Ambedkar asks how long such a dictatorship will last and is instead in favour of a parliamentary government. He says that the Communist theory of State as a ‘permanent dictatorship’ is weak, and although Marxists have an aversion to religion, they should closely study Buddhism, which promises liberty, equality and fraternity.

Focus by Oorna Raut.

Dr. Babasaheb Ambedkar

First edition compiled and edited by Vasant Moon

Second edition edited by Hari Narke    

The first edition was published by the Education Department, government of Maharashtra, in 1987. This is a 2014 reprint by the Dr. Ambedkar Foundation, Delhi, an autonomous body under the Ministry of Social Justice and Empowerment.    

PUBLICATION DATE

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Dr. B.R. Ambedkar: The ultimate inspiration for Dalit literature

2016, International journal of English research

Dalit literature is after a long time emerged as one of the famous literary representation of Post-colonial writings in India for Dalits for their rights and equality and freedom. There is a force behind the creation of all these writings. Dr. B.R. Ambedkar is the sole inspiration behind the creation of dalit writing. Dalit panthers also drew their inspiration from Ambedakr's writings speeches and his movement. Today number of dalit writers composing their works centering the ideas of Ambedkar where every human is being treated equal. In this paper I tried to portray Dr. Ambedkar as the ultimate inspiration for Dalit literature.

Related Papers

Biraj Biswas

The present paper is an endeavour to explore Ambedkarite ideology and situate Dalit Literature in the canon of Ambedkarite principles. Emerged in the 1960s in Maharashtra later spread in other regions of the country, Dalit Literature essentially owes its origin to the revolutionary struggle led by Dr. Ambedkar for Dalit liberation, equality, fraternity, social justice and dignity of life; and for a change in the social, cultural, and economic hegemony of the caste Hindus. Dalit Literature aims at seeking modernization and change in Indian society in the light of the ideology of Ambedkar. The thoughts and works of Ambedkar have an immense impact on the emergence, growth, and development of Dalit Literature. Dalit writings are governed by the principles like liberty, equality, and fraternity; and self-respect, self-reliance, and selfdevelopment propounded by Dr. Ambedkar. Poems, short-stories, novels, and autobiographical narratives written by Dalit writers provide useful insights on the question of Dalit identity.

SMART M O V E S J O U R N A L IJELLH

Abstract The last decade of twentieth century proved to be a watershed for the dalit literary sensibility. The reasons behind the perceptible cleavage can be easily summarized in the wake of some national and international events during 1990s that left an indelible print on the dalit literary representation. The most distinct feature of post 1990 dalit literature was the emergence of Dr. Ambedkar as the national icon. Though, he suffered in void as a national leader, eclipsed by Mahatama Gandhi during his eventful tenure. His unceremonious resignation as the first law minister due to the failure of passing of Hindu Code Bill in the parliament and the disappointment following the tumbling of Poona Pact made his follower susceptible of his constitutional credo. Still the dalit literary sensiblity post 1990s altered it all. The thrust of the paper is to delve on the theme of resurrecting Dr. Ambedkar as the central figure in the poetry of dalit women, irrespective of the regional and linguistic diversity post 1990s. Their poetry also ventures into the troubled zone of dalit leadership that has gone astray from the path shown by the quintessential leader. Here, the poetry becomes a desperate call to revive his ideas and transforms into a powerful social activism. There is a blend of aesthetically appealing poetry on one hand and unmincing protest on the other hand. The paper endeavors to present an overarching frame encompassing the selected poems complied post 1990s by Bengali, Hindi, Malyalam, and Marathi dalit women poets consolidating Dr. Ambedkar as a

International Journal for Multidisciplinary Research (IJFMR)

Sanjay Kumar

India, recognised as one of the world's fastest-growing nations, bears the burden of a deeply entrenched caste system. This paper delves into the historical backdrop of suppression, the plight of the oppressed, and the genesis of Dalit literature. It meticulously examines the trajectory and breadth of the Dalit literary movement, which is often rooted in the philosophical tenets espoused by Dr. B.R. Ambedkar. Furthermore, it scrutinises the harsh realities faced by Dalits and their commendable efforts to challenge social hierarchies. Dalit literature serves as a powerful medium for conveying the poignant social and political experiences of the Dalit community within the caste-based framework of Indian society. It sheds light on the myriad social factors shaping the lives of Dalits and their interactions with both Dalit and non-Dalit communities. Through vivid narratives, it elucidates the struggles endured by the Dalit community in their quest for equality and liberty. The relentless efforts of Dalit movements, coupled with the impactful discourse presented in Dalit literature, have contributed to a perceptible shift towards equality within Dalit social dynamics. The legal prohibition of discrimination based on caste and gender signifies a significant milestone in this ongoing journey. Dalit literature encapsulates the journey of the oppressed, from grappling with questions of identity to striving for social parity. This paper underscores the transformative potential of Dalit literature as a catalyst for social change, offering a glimpse into the evolving landscape of equality and justice within Dalit communities. Through their literary expressions, Dalit writers continue to champion the cause of social justice and advocate for the rights and dignity of all individuals, irrespective of caste or gender.

International Research Journal Commerce arts science

isara solutions

Throughout recent years Dalit literature has got itself a spot in the World Republic of Letters through interpretations into English. In a period while issues connecting with basic liberties have been under basic concentration, abstract portrayals of the encounters of minimized bunches have procured extraordinary importance. The new spray in Dalit literature in India is an endeavor to bring to the very front the encounters of separation, viciousness and neediness of the Dalit. Articulation of these encounters have for some time been hushed, frequently with strict and social authorization and consigned to the edges as non-artistic. Later is the pattern to deny their reality through and through. As a significant artistic pattern in India through Indian territorial dialects and interpretations. Dalit literature is set apart for self-attestation of Dalits, subalterns, lower layers of Indian station class-religion language-capital ridden society through verse, plays, brief tales, self-stories, and oral exhibitions testing barbaric treatment, monstrosities, imbalance, and the alleged standard artistic and basic shows. Dalit literature is arisen as a result of the shady idea of Indian standing system.The philosophy is drawn from Buddha, Charvak, Kabir, Jyotirao Phule, Karl Marx and Dr. B. R. Ambedkar. At this stage, Dalit literature should be balanced out at hypothetical and basic level, considering western basic methodologies to investigate the pith of Dalit literature on the contemporary scholarly and basic peddle.

Subaltern History is a very interesting mirror of the society and after being quiet for such a long time, when it speaks, it shatters many myths, many stereotypes, many positions, many perceptions, many established narratives, and viewpoints. The re-positioning of the Dalit- Buddhist equation and the role of New writings in Dalit Literature has provided a good platform to re-discuss the entire narrative of positioning Dr. Babasaheb Ambedkar today.

Oxford Bibliographies in Literary and Critical Theory

Pramod K. Nayar

Dalit Literature is at once the expression of a “Dalit consciousness” about identity (both individual and communal), human rights and human dignity, and the community, as well as the discursive supplement to a ground-level sociopolitical movement that seeks redress for historically persistent oppression and social justice in the present. While its origins are often deemed to be coterminous with the movement dating back to the reformist campaigns in several parts of India during the 19th century, contemporary researchers have found precursors to both the Dalit consciousness and literary expressions in poets and thinkers of earlier eras, such as the saint-poets in the Punjab. Dalit literature’s later development has also run alongside political movements such as the Indian freedom struggle, even as B. R. Ambedkar’s campaign on behalf of what were then called the “depressed classes” intersected, sometimes fractiously, with the Indian National Congress, Mahatma Gandhi, and others in the struggle. Ambedkar’s own voluminous writings and speeches, tracts of various social and reformer organizations, debates, and letters also stimulated the literary. This bibliography includes primary texts in terms of foundational writings by B. R. Ambedkar, Jotirao Phule. and Periyar, followed by select examples of Dalit life writing, fiction, poetry, and anthologies that have brought together some of these texts. Later sections include critical-academic texts that cover some of the contexts, history, and development of Dalit literature. With more poetry, autobiographies, commentaries, anthologies, and compilations of Dalit texts appearing through the 20th century, the foundation for academic studies of the field of Dalit literature were also laid. Contextualizing Dalit texts in many cases, the essays and books listed here represent a wide variety of approaches. The contexts invariably involve the Dalit movement; the campaigns from the late 19th century; the various social, cultural, and political associations; the rise of Ambedkar and his influence; and other subjects. Many link Dalit narratives to other cultural productions, iconography, and practices. Others focus on the intersection of caste and class/political economy and capitalist modernity in the postcolonial state, or caste and patriarchy. And some others, working with Dalit literature from particular languages, offer a history of Dalit literature in that language. The role of this literature in shaping not only political mobilization but also the social imaginary of the Dalit communities and the public sphere are also key components of the protocols of reading and receiving Dalit texts engendered in the academic and cultural discussions around the domain. Aesthetics, politics, genre conventions, influences and the “voice” of resistance, anger, and despair are part of the discussion in many essays. Others offer comparative studies of Dalit texts. Read variously as the literature of protest, sympathy, solidarity, and resistance, Dalit literature thrives in Indian languages, and in multiple forms, although oral narratives and stories that are popular in gatherings and meetings remain largely uncollected. New forms such as the graphic novel have energized the field in recent years.

AMRJ PUBLICATION

Amar Gejage

The concept of caste Dalit ,as well as the literature created by Dalits in India, has been thoroughly examined in this paper. Dalits have written a diverse range of literary works based on their own personal experiences. The experiences of being a Dalit has inspired them to represent their inhuman situation ,which is exacerbated by India's infamous caste system, which has existed for centuries. The beginning of the caste system with beginning of Hindu religious theology, where in India are there stratification/Savarnas among Hindu communities. The Dalits are on the fourth rung of the social ladder. as a Dalit , they are treated even worse ,as if they were an animal. they have been denied their basic human rights and the dignity to live as human beings for many years, they have been subjected to various forms of humiliation, torture, and slavery, and they have been denied the right to live. This long standing denial has caused India's Dalit community to vent their anguish and sense powerlessness via various forms of writing. They have spoken out against the harsh Hindu caste system that continues to oppress them in all aspects of life through their micronarratives.

Jharana R A N I Dhangadamajhi

Ambekarism' is broadly understood as the thought/philosophy/theory of Dr B. Ambedkar found in his numerous speeches and writings. Ambedakrism, in its philosophical context, is based upon the principle of humanism in which the cultivation of the human mind is of utmost importance for the emancipation of human beings from all forms of prejudices and associated slavery. Similarly, to arrive at this, the education of the human being is the first step. Moreover, only when the mind gets educated gets agitated, it starts problematising and questioning the seemingly normal ideas and the absolute notion of the truth, so agitation of the mind is the second step. And the final step is to organise, to bring in change through affirmative actions, which is political in nature and in which step it becomes a movement. Furthermore, Ambedkar's call for "Educate, Agitate and Organise" has to be understood in terms of Dalit consciousness and emancipation of Dalits from the indignation of the caste system in Hindu society. As opposed to the Savarna Literature about Dalits, Dalit Literature has always been influenced by Dr BR. Ambedkar's ideology, in theory, but to use it as praxis is rare even in Dalit literature. In this research paper, I seek to argue that in Bheda, the author Akila Naik has not only used 'Ambedkarism' as theoretical premises but created the praxis of 'Ambedkarism' a) through his delineation of both Dalit and upper-caste characters and b) by subverting the dominant-canonical-totalitarian-homogenous aesthetic of Savarna literature in its construction of the Dalit's identity(s) and c) by reimagining a counter-narrative of Dalit consciousness and assertation using Ambedkar's methodology of "Educate Agitate and Organise.

Galaxy: International Multidisciplinary Research journal

Dr. Anju Bala

The term ‘Dalit’ is synonymous with poor, exploited, oppressed and needy people. There is no universally acclaimed concept about the origin of Indian caste system. In every civilized society, there are some types of inequalities that lead to social discrimination. And in India, it comes in the garb of ‘Casteism’. The discourses catering to the gentry tastes did not include the subaltern literary voices of the tribals, Dalits and other minority people. The dalits are deprived of their fundamental rights of education, possession of assets and right to equality. Thus Dalit Literature emerges to voice for all those oppressed, exploited and marginalized communities who endured this social inequality and exploitation for so long. The major concern of Dalit Literature is the emancipation of Dalits from this ageless bondage of slavery. Dalits use their writings as a weapon to vent out their anger against the social hierarchy which is responsible for their degradation. After a so long slumber now, they have become conscious about their identity as a human being. This Dalit consciousness and self-realization about their identity has been centrally focused in various vibrant and multifarious creative writings and is also widely applauded in the works of Mahasweta Devi, Bama, Arjun Dangle, D. Gopi and in many more. The anguish represented by the Dalit writers is not that of an individual but of the whole outcast society. The primary concern of present paper is to show how Dalit writers shatter the silence surrounding the unheard exploitation of Dalits in our country in their writings? And how Dalit Literature has become a vehicle of explosion of these muffled voices. The paper makes an attempt to comprehend the vision and voice of the Dalits and their journey from voiceless and passive objects of history to self-conscious subject. The paper will also make a study of the reasons behind the development of Dalit Literature with its consequences on our society, social condition of Dalit in India and how they write their own history. Keywords: Self-realization, Identity, Exploitation, Caste, Subaltern

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The relevance of Ambedkar

An assessment of the legacy of the oppressed intellectual and social rebel babasaheb ambedkar in the 125th year of his birth, especially in the context of the hindu right’s efforts to appropriate him..

Published : Apr 29, 2015 12:30 IST

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Dr B.R. Ambedkar

AS democratic India prepares to celebrate the 125th year of his birth, Babasaheb Ambedkar stands taller than he ever did before—his role in the struggle for a modern, democratic, and socially just India greatly enhanced at the expense of various other outstanding national figures who were contemporaries and opponents during the great battles of the freedom movement era. This is essentially because the deep-seated and central problems spotlighted by his life, struggles, studies, and experimentation in ideas remain alive and kicking while the searching and often profound questions he raised about Indian society remain basically unanswered.

Ambedkar was born Bhimrao on April 14, 1891, at Mhow in central India in an austere and religious Mahar family with a military service background and unusual respect for education. In school (Satara and Bombay), college (Bombay), service under the Maharaja of Baroda (briefly in 1913 and again between July and November 1917), and study abroad (Columbia University, the London School of Economics, Gray’s Inn, the University of Bonn), the young man displayed a scholarly orientation, a commitment to the life of the mind, and well-honed intellectual gifts that few other contemporary political leaders of the era could match.

Bhimrao benefited from opportunities that had just opened up, which none in his family or, for that matter, in the recorded history of his people had access to. Yet every one of his academic, intellectual, and professional achievements was hard-earned, in social battle, against entrenched oppression, discrimination, and anti-human caste prejudice. By the time he was finished with his formal studies in the early 1920s, Ambedkar had acquired qualifications that surpassed the M.A., Ph.D., M.Sc. (Econ), D.Sc. (Econ), and Barrister-at-law he had added, by right, to his name and title. By the time he was 30, he had been through a real-life education that most people, including the most renowned scholars, do not acquire in a lifetime.

There may be various opinions on the formidable range of issues and controversies in which Ambedkar figured as a protagonist during four decades of his public life—which can be said to have begun with the brilliant paper he did on “The Castes in India, Their Mechanism, Genesis and Development” for Alexander Goldenweiser’s anthropology seminar in New York in May 1916.

Ambedkar was a transparently honest, challenging, and eclectic liberal thinker. He was attracted to utilitarianism, and eventually to Buddhism, in philosophy. He found inspiration in the ideals of the French Revolution and also in the socially forward-looking and humanistic elements and values in Indian culture and civilisation over the millennia. He delved into the Marxist classics, going so far as to claim, during the historic anti-khot mobilisation of peasants in Bombay in early 1938, that “I have definitely read studiously more books on the Communist philosophy than all Communist leaders here”. However, he was not persuaded either by the revolutionary theory of Marxism-Leninism or by the practice of socialism in his time.

He was sharply and emphatically opposed to Gandhism and to the Congress’ ideology, although on certain social issues he held views in common with Jawaharlal Nehru—who, as Prime Minister, badly let down his Minister of Law on the Hindu Code Bill in the early 1950s.

Courageous experimenter

From his early days, Ambedkar stood out as a restless and courageous experimenter who did not always get it right when it came to balancing values and practical considerations that seemed to be in conflict. He had fallen in love with great ideas as a socially oppressed and humiliated schoolboy who refused to be treated with condescension by anyone, including Baroda’s royalty. Throughout his life, which ended a couple of months after he publicly embraced Buddhism along with his followers, he was interested in the big picture. The boy who was barred, by the curse of untouchability, from playing cricket with his schoolmates in Satara never took his eye off the ball. He concentrated in his public life on attainable, practical goals. And he never became too big to go into specifics, details, doubts, books, and the problems of ordinary people, especially the lowliest of the low in Indian society.

During Ambedkar’s lifetime, his many opponents and critics, especially Congressmen, alleged from time to time that he had missed the main strategic task of the era. Such criticism gained wide currency, especially in the press which tended to patronise him as a sort of sub-national leader, a sectional leader of the Scheduled Castes rather than the towering and challenging national figure he was in an objective sense. Unfortunately, some of the heroes of the freedom struggle, social reactionaries themselves, completely missed the point about how Ambedkar’s studious, tough-minded, powerful social questioning and battles fitted in the overall picture. Some of them even questioned his patriotism and called him names, but who remembers them today? Looking at this inspiring but contradictory freedom movement experience in the early 21st century light, we can begin to appreciate why Ambedkar was unerringly on target on social questions and his critics and opponents dead wrong.

Big social questions raised by Ambedkar

It can be argued that one of the defining weaknesses of India’s freedom movement was its underestimation, if not neglect, of the big social questions raised by Ambedkar and its compromising stance on these questions, notably on sanatana dharma .

The time has come to recognise that Ambedkar represented the profound side of the social struggle that was not adequately represented in the Congress-led nationalist movement. Standing to the right of centre in his political outlook, he tended towards radicalism and uncompromising struggle in the social arena in which he spearheaded many a battle. His lifelong concern with the inequities and oppression embedded in religion, conventional morality, and the values of so-called mainstream society led him to forge his own conception of socio-economic justice in an idealistic sense. He turned his back on class analysis, which might have given him new insights, but he seemed intuitively to grasp the link between caste and class in India. What is impressive is that this doughty fighter for social justice who considered himself a political liberal and was sought to be marginalised by his opponents during key moments of the freedom struggle commands a powerful following today as democratic India grapples with the troubling questions he never tired of raising in politics and public life.

Ideologically, Ambedkar may have stood to the right of centre, but at times he moved sharply the other way, to the radical side. This happened especially when his ideas, campaigns, and political organisational work were backed by powerful mass movements, for example during the 1938 workers’ struggle in Bombay against the anti-strike Bill. He was the builder of the Independent Labour Party, which did not take off at the all-India level but yielded some useful political, ideological, and organisational lessons to the opposition around the country.

Notwithstanding his chairmanship of the Constitution Draft Committee in the Constituent Assembly and his stint in the Union Ministry under Prime Minister Nehru, Ambedkar can be considered the founder of non-Congressism and anti-Congressism in Indian politics. Even while championing social egalitarianism and popular liberties and criticising the sway of big business and landlordism, and campaigning for social and economic democracy, he remained a conscious ideological and political adversary of Marxism-Leninism and Communism.

He had a number of interesting things to say about complicated and difficult national problems—Kashmir, language, nationhood, citizenship, ethnicity, and so on. His analysis lit up the field for a proper democratic understanding of cooperative federalism and Centre-State relations in India. On international questions and foreign policy, his approach was that of a conservative dissenting from non-alignment and from the Nehruvian, not to mention the Left’s, world view.

The social and class basis of the following he commanded; the radical nature of his social questioning; his passion for social justice; his openness to modern, scientific, and rational ideas; his unyielding secularism and forward-looking views on a number of questions, especially on the condition and future of women, and on what it took to make a civil society; his great intellectual gifts, tireless curiosity, and wide-ranging interests; his ability to concentrate on attainable, practical goals; and his constructive sense of realism—these marked him out as a unique kind of leader.

The current national situation is framed by the political and social ascendancy of the Hindu Right and the ideological and political offensive by majority communalism and social reaction. Hindutva is even attempting, against the grain of history, to appropriate Ambedkar’s legacy. In this situation, his uncompromising analysis of the caste system, of chaturvarnya and sanatana dharma , of notions of pollution, of unalterable or rigid social hierarchy, and of the implications of the hegemony of the shastras must be read, re-read, and made part of a national debate. His major theoretical exposition of such questions is contained in a 1936 presidential address which stirred up a hornet’s nest, the radical Annihilation of Caste to which the writer Arundhati Roy, in a long introductory essay, has provided fresh meaning and context. This intellectual contribution to the building of a new India must be ranked on a par with Babasaheb’s signal and justly celebrated contribution to the making of a Republican Constitution.

Social endosmosis

In this work, Ambedkar emphasised the anti-social, anti-progress character of an unjust social order as well as its vital connection, through networks of force and ideology, with political power. The caste system, in his analysis, militated against fraternity, “sanghatan and cooperation for a good cause”, public charity and broad-based virtue and morality. When critics challenged him to specify his “ideal society” in lieu of a caste-based order, he replied: “My ideal would be a society based on liberty, equality, and fraternity.” He specified that his ideal society would be mobile; there would be “social endosmosis”. There would be fraternity, which was only another name for democracy, and democracy was primarily a mode of associated living, of conjoining communicated experience and breeding an attitude of respect and reverence towards fellow human beings.

“Chaturvarnya must fail for the very reason for which Plato’s Republic must fail,” warned the oppressed intellectual as social rebel. He pointed out that “the lower classes of Hindus” were “completely disabled for direct action on account of a wretched system”. He asserted: “There cannot be a more degrading system of social organisation…. It is the system which deadens, paralyses, and cripples the people from helpful activity.” He attempted to follow through the implications of this system in the political sphere. To Ambedkar, the real remedy was “to destroy the belief in the sanctity of the shastras” and their caste-borne tyranny.

It was no wonder that Gandhi, a notable compromiser in such matters, declared more than half a century ago: “Dr Ambedkar is a challenge to Hinduism.” He remains so today, which is why the votaries of Hindutva and the forces that form part of the Rashtriya Swayamsewak Sangh (RSS) constellation cannot afford to ignore him.

One battle in which social orthodoxy and opportunist politics allied to defeat social progress was the instructive fight over the Hindu Code Bill in the late 1940s and the early 1950s. One of the leading authors of the Constitution led the effort to institute a reasonably forward-looking and egalitarian Hindu Code law but it was sabotaged by orthodox elements. The Congress party, despite Nehru’s claim to rationality and progressivism, refused to support the Bill. The abandonment of this forward-looking legislative measure meant the betrayal of Ambedkar’s vision on such critical issues.

His solid contribution to constitutional and institution-building aside, he had a great deal to say about democracy as a real way of life and about citizens’ rights, about authoritarianism, and also about a healthy democratic political system. He detested hereditary, dynastic rule and a one-party system. “To have popular government run by a single party is to let democracy become a mere form for despotism to play its parts from behind it,” is a typical Ambedkar formulation. He warned: “Despotism does not cease to be despotism because it is elective. The real guarantee against despotism is to confront it with the possibility of its dethronement, of its being laid low, of its being superseded by a rival party.” Ambedkar clearly had little use for political stability premised on a single-party rule, or on a social philosophy of “letting sleeping dogs lie”.

Two of his political admonitions are of particular contemporary relevance. Do not lay liberties at the feet of a great man; in politics, bhakti or hero-worship is a sure road to degradation. Make political democracy a social democracy; resolve the contradictions, else they will undermine democracy itself.

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Essay Curve

Essay on Dr Br Ambedkar – Short Essay & Long Essay upto 1500 Words

Essay on Dr Br Ambedkar: Dr. B.R. Ambedkar, also known as Babasaheb, was a visionary leader, social reformer, and the architect of the Indian Constitution. His tireless efforts towards eradicating social discrimination and promoting equality have left an indelible mark on Indian society. In this essay, we will delve into the life and contributions of Dr. Ambedkar, exploring his struggles, achievements, and enduring legacy in shaping modern India. Join me as we pay tribute to this remarkable figure who championed the rights of the marginalized and oppressed.

Table of Contents

Dr Br Ambedkar Essay Writing Tips

1. Start by introducing Dr. B.R. Ambedkar and his significance in Indian history. Mention his role as a social reformer, politician, and the architect of the Indian Constitution.

2. Provide a brief overview of Dr. Ambedkar’s early life, education, and the challenges he faced as a member of the Dalit community in India.

3. Discuss Dr. Ambedkar’s contributions to the upliftment of the Dalit community and his efforts to eradicate caste-based discrimination in Indian society.

4. Highlight Dr. Ambedkar’s role in the drafting of the Indian Constitution and his advocacy for the rights of marginalized communities in the country.

5. Discuss Dr. Ambedkar’s views on social justice, equality, and democracy, and how these principles influenced his work as a social reformer and politician.

6. Analyze Dr. Ambedkar’s writings and speeches, focusing on key themes such as caste discrimination, untouchability, and the need for social reform in India.

7. Explore Dr. Ambedkar’s vision for a more inclusive and equitable society, and how his ideas continue to inspire social movements and activism in India today.

8. Reflect on the legacy of Dr. Ambedkar and his impact on Indian society, politics, and culture. Discuss how his ideas and principles have shaped the modern Indian state.

9. Conclude the essay by emphasizing the importance of Dr. Ambedkar’s work and his ongoing relevance in the fight against social injustice and inequality in India.

10. Proofread and edit your essay to ensure clarity, coherence, and accuracy of information. Make sure to cite any sources used in your research to support your arguments.

Essay on Dr Br Ambedkar in 10 Lines – Examples

1. Dr. B.R. Ambedkar was a prominent Indian jurist, economist, politician, and social reformer. 2. He was born on April 14, 1891, in a small village in Maharashtra, India. 3. Ambedkar was a key figure in the fight against the caste system and discrimination in India. 4. He played a crucial role in drafting the Indian Constitution and was the chairman of the drafting committee. 5. Ambedkar was a strong advocate for the rights of Dalits (formerly known as untouchables) and other marginalized communities. 6. He was the first Law Minister of independent India and also served as the Chairman of the Constitution Drafting Committee. 7. Ambedkar was a prolific writer and scholar, with a deep understanding of social and economic issues. 8. He founded the Independent Labour Party in 1936 to fight for the rights of workers and laborers. 9. Ambedkar converted to Buddhism in 1956, as he believed it offered a more egalitarian and just society. 10. He passed away on December 6, 1956, leaving behind a legacy of social reform and advocacy for the oppressed.

Sample Essay on Dr Br Ambedkar in 100-180 Words

Dr. B.R. Ambedkar was a prominent Indian jurist, economist, politician and social reformer who dedicated his life to fighting against social discrimination and inequality. He was born into a Dalit family and faced discrimination and prejudice throughout his life. Despite facing numerous challenges, he went on to become one of the most influential figures in Indian history.

Dr. Ambedkar played a key role in drafting the Indian Constitution and was instrumental in ensuring that it included provisions for social justice and equality. He also fought for the rights of Dalits and other marginalized communities, advocating for their inclusion and empowerment in Indian society.

His tireless efforts and dedication to the cause of social reform have earned him the title of “Father of the Indian Constitution” and he continues to be a source of inspiration for millions of people around the world. Dr. Ambedkar’s legacy lives on through his work and his teachings, which continue to inspire generations to fight against discrimination and injustice.

Short Essay on Dr Br Ambedkar in 200-500 Words

Dr. B.R. Ambedkar, also known as Babasaheb Ambedkar, was a prominent Indian jurist, economist, politician, and social reformer who dedicated his life to fighting against social discrimination and inequality. He was born on April 14, 1891, in the town of Mhow in Madhya Pradesh, India, into a family of Mahar caste, which was considered untouchable in the Indian social hierarchy at that time.

Despite facing numerous challenges and obstacles due to his caste background, Dr. Ambedkar excelled in his studies and went on to become one of the most educated and influential figures in Indian history. He obtained multiple degrees from prestigious universities in India and abroad, including a doctorate in economics from the University of London.

Dr. Ambedkar was a staunch advocate for the rights of the oppressed and marginalized communities in India, particularly the Dalits, who were subjected to severe discrimination and social exclusion. He fought tirelessly for the abolition of the caste system and the establishment of equal rights and opportunities for all individuals, regardless of their caste, creed, or background.

One of Dr. Ambedkar’s most significant contributions to Indian society was his role in drafting the Indian Constitution. As the chairman of the drafting committee, he played a pivotal role in shaping the fundamental laws and principles of independent India, ensuring that they reflected the values of equality, justice, and democracy.

Dr. Ambedkar was also a vocal advocate for women’s rights and gender equality. He believed that women should have the same rights and opportunities as men and worked towards securing their social, economic, and political empowerment. He was instrumental in the inclusion of provisions in the Indian Constitution that guaranteed equal rights for women and protected them from discrimination and exploitation.

In addition to his work in the legal and political spheres, Dr. Ambedkar was also a prolific writer and thinker. He authored numerous books and essays on a wide range of subjects, including social justice, economics, and religion. His writings continue to inspire and influence generations of scholars, activists, and policymakers in India and around the world.

Dr. Ambedkar’s legacy continues to resonate in contemporary India, where his ideas and principles remain relevant and impactful. His tireless efforts to eradicate social inequality and injustice have left an indelible mark on Indian society and have paved the way for a more inclusive and equitable future for all.

In conclusion, Dr. B.R. Ambedkar was a visionary leader and social reformer who dedicated his life to fighting for the rights and dignity of the oppressed and marginalized communities in India. His contributions to the fields of law, politics, and social reform have had a lasting impact on Indian society and continue to inspire generations of individuals to strive for a more just and equitable world.

Essay on Dr Br Ambedkar in 1000-1500 Words

Dr. Bhimrao Ramji Ambedkar, popularly known as Babasaheb Ambedkar, was a prominent Indian jurist, economist, politician, and social reformer who dedicated his life to fighting against social discrimination and inequality. He was born on April 14, 1891, in the town of Mhow in the Central Provinces (now in Madhya Pradesh), India. Dr. Ambedkar played a pivotal role in the upliftment of the oppressed and marginalized sections of society, particularly the Dalits, also known as the untouchables.

Dr. Ambedkar faced immense discrimination and hardship in his own life due to his lower caste background. Despite facing numerous challenges, he excelled in his studies and went on to become one of the most educated and influential leaders in India. He completed his education in economics and law from prestigious universities in India and abroad, including the University of Bombay, Columbia University in New York, and the London School of Economics.

Dr. Ambedkar’s deep understanding of social issues and his commitment to social justice led him to become a champion for the rights of the oppressed and marginalized communities in India. He was a staunch advocate for the eradication of the caste system and the promotion of equality and social justice. Dr. Ambedkar believed that the caste system was a social evil that perpetuated inequality and discrimination and hindered the progress and development of society as a whole.

One of Dr. Ambedkar’s most significant contributions to Indian society was his role in drafting the Indian Constitution. As the chairman of the Drafting Committee of the Constituent Assembly, he played a crucial role in shaping the fundamental principles and values of the Indian Constitution. Dr. Ambedkar was a strong proponent of democracy, equality, and social justice, and he ensured that these principles were enshrined in the Constitution.

Dr. Ambedkar’s vision for a just and equitable society was reflected in the provisions of the Indian Constitution, which guaranteed fundamental rights and freedoms to all citizens, regardless of their caste, creed, or gender. He also advocated for affirmative action policies, such as reservations in education and employment, to uplift the socially and economically disadvantaged sections of society.

In addition to his contributions to the Indian Constitution, Dr. Ambedkar was also a prolific writer and thinker who wrote extensively on social, political, and economic issues. His writings and speeches continue to inspire and influence generations of people in India and around the world. Dr. Ambedkar’s ideas on social reform, equality, and human rights have had a lasting impact on the Indian society and have helped to shape the country’s democratic ethos.

Dr. Ambedkar’s tireless efforts to uplift the oppressed and marginalized communities in India earned him the title of “Father of the Indian Constitution” and “Architect of the Indian Constitution.” He was also a leading figure in the Dalit movement and a symbol of hope and inspiration for millions of people who faced discrimination and injustice.

Despite facing numerous challenges and obstacles in his life, Dr. Ambedkar remained steadfast in his commitment to social justice and equality. He dedicated his life to fighting against social discrimination and inequality and worked tirelessly to create a more just and equitable society for all. Dr. Ambedkar’s legacy continues to inspire and guide us in our ongoing struggle for social justice and human rights.

In conclusion, Dr. Bhimrao Ramji Ambedkar was a visionary leader, social reformer, and champion of social justice who dedicated his life to fighting against social discrimination and inequality. His contributions to the Indian Constitution, his writings and speeches, and his tireless efforts to uplift the oppressed and marginalized communities have left an indelible mark on Indian society. Dr. Ambedkar’s legacy continues to inspire and guide us in our quest for a more just, equitable, and inclusive society.

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Dr Ambedkar’s vision on Nationalism and National Integration

This article is written by Dhananjai Singh Rana , Student, BBA LLB (Hons.), Amity Law School Noida. The article deals with the deliberation on the life and teachings of Dr BR Ambedkar and his ideologies.  

Table of Contents

Introduction

Dr B.R Ambedkar was the architect of the Indian Constitution and was also India’s first Law and Justice Minister. He devoted his complete life to combat the annihilation of caste by proliferating a motion against the evils of sophistication discrimination. Being himself a Dalit, he made all his efforts to vary the hierarchical structures of Indian society and restoration of the same rights/justice to the marginalized and abolition of untouchability. He stood for an entire reorganization and reconstruction of the Hindu society at the precept of equality unfastened from casteism. He encouraged equality of possibility. He opted for non-violent and constitutional strategies for the sake of resolution of social issues.

B. R Ambedkar- History

Dr B R Ambedkar was born in 1891 into an untouchable caste, stated as mohar – a bunch which was regarded by the British as ‘inferior village servants’. He experienced racial discrimination from an early age, which he defined vividly in his later writings. When at the University, he was not even allowed to touch the taps to quench his thirst and was only allowed to drink water from the tap if it was opened by someone from the upper caste. Ambedkar’s father was a respectable soldier in the Indian Navy and wanted his sons to be educated. At that point, instructors were often reluctant to interact with Dalit youngsters, frequently refusing to mark their exams. Ambedkar turned out to be first in his community to graduate high school and went on to pursue BA in economics and politics at Bombay University, where he met Saraji Rao, the maharajah of the princely kingdom of Baroda. The Maharajah turned into a lively suggestion of social reforms, inclusive of the removal of untouchability. He subsidized Ambedkar’s further education abroad, first at Columbia University, where he finished his Master’s and his PhD, and later at London School of Economics.

All through this period, Ambedkar studied economics, records, and politics, and wrote on a variety of topics, inclusive of the records of caste in India. There’s additional proof in his letters about his perception on schooling as a path to progress, with a specific emphasis on lady schooling. In 1917, Ambedkar’s studies were disrupted with the aid of the conflict and accordingly the termination of his scholarship. He became obliged to go back to India, where he was forcibly reminded of his untouchable reputation, something which he had been incapable of escaping even in the west.

He was even appointed as a Professor at the Sydenham University of Trade and Economics in Bombay, where he was subjected to racial discrimination by his fellow mates. This was the time when he started to campaign in support of Dalit rights. In 1919, he gave proof to British of the desire of separate electorates and reserved seats for untouchables and spiritual minorities, before the Government of India Act, 1919 which laid the first (very limited) foundations for Indian self-authorities. In 1920, he started a weekly Marathi paper, which strongly criticized the caste hierarchy and concerned a Dalit awakening and mobilization towards equality. He also gave motivational lectures convened via the maharajah of Kolhapur, both of which culminated in powerfully symbolic inter-caste dining. It was with the aid of the maharajah of Kolhapur that he was able to return to London and complete his studies at LSE, and his criminal education at Grey’s Hotel.

 On his return to Bombay in 1924, Ambedkar intensified his campaign for social reform by establishing the Basharat Hankering Sabha (Group for the Wellbeing of the Excluded) to market socio-political awareness among the Dalits and lift public awareness of their grievances. Over the subsequent twenty years, he played a key role in organizing the untouchables. He created Dalit newspapers, social and cultural institutions, attended more conferences of the Depressed Classes, initiated protests against discrimination in temple entry and access to water, and passionately promoted Dalit access to education. At an equivalent time, he took opportunities offered by the British government to petition for political rights, even on occasions when the Indian National Congress chose to boycott the constitutional reform discussions, for instance during the Simon Commission. He also founded two political parties to contest elections that were granted by the British in 1937 and 1946, although these had little success against the well-resourced Congress Party.

Views on Nationalism

Dr Ambedkar was a social reformer who at the very youth of his career realized what it meant to be an untouchable and the way struggle against untouchability might be launched. The social movement of the caste Hindus couldn’t win him to their side due to his existential understanding of the pangs of untouchability. The problem of untouchability for social reformers was a serious issue. This problem was exterior to them in the sense that it affected only the untouchables. They had never experienced the sinister blows of untouchability.

Dr Babasaheb Ambedkar’s perception of Indian nationalism started with different objectives, which amounted to the welfare of the marginal section of the society. He wanted equality and civic rights for those persons who were bereft of them for thousands of years. Without the upliftment of the lower strata of the society, a nation can’t get momentum for its overall development and can’t have strength in real sense. He had full faith within the greatness and traditional culture of his country and therefore the dignity of his countrymen. Nationalism in him started as a protest, both external domination, and internal oppression. He held the British Empire liable for the negligence of the welfare of Indian people. He argued that status granted to people was “midway between that of the surf and therefore the slave”. Consistent with him, these enforced servility and bar to human intercourse as the consequences of the untouchablity practice, which involved not merely the likelihood of discrimination social life. He said that our government would amend the entire social and economic code of life without the abolition of untouchability.

A nation can’t get united and national brotherhood couldn’t be appreciated by the untouchable and even higher castes. The British government would never be ready to play such a risk. For that purpose, it required a government, which is “of the people, for the people, and by the people” that will make this possible. Dr Babasaheb Ambedkar remarked, “British government didn’t energetically and enthusiastically work for the restoration of the rights of the depressed classes and it didn’t exercise its power to counterfeit the problems faced by the untouchables.” Unless the citizens of India secured political power and unless that power was concentrated within the hands of the socially suppressed section of Indian society, it might not be possible to completely wipe out all social, legal, and cultural disabilities under which that section suffered. His main objective was the liberty of the people. Without freedom, nationalism becomes a way of internal slavery, forced labour, and arranged tyranny for the poor and servile classes. Dr Babasaheb argued that “it is entirely wrong to concentrate all our attention on the political independence of our country and to forget the foremost significant issue of social and economic independence. It’s disastrous to imagine that political independence necessarily means real all-sided freedom”.

Views on National Integration

The nation-building has been a posh phenomenon as it covers overall development of nation-state i.e. economic development, increases the spread of literacy, development of mass media, social development, and military strength. The approach of nation-building within the late 20th century has necessarily varied to be with the statecraft of Machiavelli and Hobbs. Before the independence, nation-building denoted techno-economic tasks of the sort performed by government agencies just like the railways, structure department, etc. Nation-building may be a continuous process as it’s a search for perfection, which remains an ever-changing phenomenon. Thus, no nation can claim to have been built to a T. Dr Babasaheb Ambedkar’s contribution to the state building is his direct participation and role within the formulation of certain development policies and planning.

Dr Babasaheb Ambedkar was involved in policy making, once as a Law Minister within the central cabinet of independent India during 1947-51, and earlier as a member of the Viceroy’s Council, responsible for the labour, irrigation and power portfolios. Dr Babasaheb Ambedkar was an eminent economist. He was the first Indian to write down the comprehensive economic study, including theoretical issues also as concrete economic problems. He was the primary Indian to write down on national dividend for India, a historic and analytical study. His ideas regarding economic policy, and administration, provincial autonomy and problems of Indian people, poverty, unemployment and inequalities, stagnant agriculture, and distorted industrialization were outstanding. His assertions that (i) social exploitation and injustice were prevalent in every country and (ii) political and economic phenomena were hooked into one another are relevant even today.

He approached and examined the issues with such foresight that his analysis and treatment of a number of them are extremely relevant even today. He got his M.Sc. for his thesis on, “The evolution of provincial finance in British India” and he was awarded D.Sc. for his thesis on, “The problem of the rupee”. His evidence before the Hilton-Young commission was his important contribution to the discussion of the currency problem in India. On different occasions, he has addressed the issues of landless labourers, smallholdings, khoti system, collective farming, land revenue, and the abolition of landlordism. He has expressed his thoughts on the nationalization of industries, food position, socialism, and social equality. In his budget speeches, he had also discussed taxation problems. 

Other important works and teachings

Dr Ambedkar expressed his views on Caste through his piece titled “ Caste in India: Their Mechanism, Genesis and Development ” before the Anthropological Seminar of Dr A.A. Goldenweiser, the Columbia University, New York, USA, on 9th May 1916 for his Doctoral Degree. He described the class structure of Hindu society from the Anthropological point of view. He observed that the population of India may be a mixture of Aryans, Dravidians, Mongolians, and Scythians. These came into India from various directions bearing various cultures, norms, and traditional systems. They gradually came down as peaceful neighbours. Through communication, mutual contact, and sexual activity they evolved a standard culture. Ethnically, all people are heterogeneous. It’s the unity of culture that’s the idea of homogeneity. He believed in intermarriage. To him, the superimposition of endogamy and exogamy means the creation of caste. He described four causes of disparity between men and women. These are: (a) burning the widow together with her deceased husband; (b) compulsory widowhood by which a lady isn’t allowed to remarry; (c) imposing celibacy on the widower; (d) getting him married to a woman not married.

To sum up, all the thoughts of Dr Babasaheb Ambedkar bear implicit and explicit impact on the learned; also as illiterate members of Dalit communities. These thoughts have played an important role when most of the social and political leadership seemed distracted by its social concerns. As has been mentioned earlier, Dr. Ambedkar was convinced about illiterate, ignorant untouchable followers. So, he used the only language to place forth their history, social station and political and non-secular measures to urge obviate the wrath of the class structure. As a result, thousands of Buddhists thoroughly followed him and commenced to practice his message in lifestyle. Those that entered welfare work took it as a lift to review thought processes and people who enrolled in the class in the college assumed power as a weapon of words. Hence, it becomes necessary to review the Dalit autobiographies on the backdrop of enlightened messages of the great humanitarian leader of Dalits. According to Dr Ambedkar, there are several conditions needed for the success of democracy. Firstly, there must be social and economic equality.

The shortage of social and economic equality results in social cleavages and violent revolution. Secondly, democracy should be supported by a multi-party system and will have a robust opposition. Thirdly, there shouldn’t be any scope for the tyranny of the majority over the minority in democracy. The bulk should respect the point of view of the minority. He distinguished between the political majority and therefore, the notion of communal majority. The member of the political majority is liberal to take any political action which he finds suitable, whereas a member of a communal majority takes only those political actions, which are determined by his community. Therefore, he found that the class structure was the major obstacle within the way of democracy. He remarked that if we fail to ensure equality in social life, political democracy wouldn’t survive for an extended time.

As far as methods of democracy are concerned, he argued that only the constitutional methods should be adopted to understand our social and economic objectives. He didn’t appreciate the methods of non-cooperation, direct action, or other sorts of Satyagrah advocated by Gandhi. Further, he was of the opinion that the power of the people to disapprove of the policies by the government was the ultimate failure of democracy in India. It was that our political leaders treated their followers as livestock. The leaders didn’t have any faith in the rule of law and democratic procedure. Finally, political democracy should be broadened to understand the thought of political orientation supporting the principles of liberty, equality, and fraternity.

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Speech on Ambedkar Jayanti for Students in English | 3 Minutes Speech

December 10, 2020 by Sandeep

Ambedkar Jayanti Speech: The birth anniversary of the father of Indian constitution, Dr. Babasaheb Ambedkar is celebrated as Ambedkar Jayanti. He was born on 14th April 1891. The day is recognition to his immense contributions in making our nation a democratic sovereign republic. It’s a national holiday across the country. The nation remembers his efforts in drafting Indian institution, advocating the rights of Dalits and establishing the foundation of Reserve Bank of India.

Speech on Ambedkar Jayanti 500 Words In English

Below we have provided Ambedkar Jayanti Speech in English, written in easy and simple words for class 6, 7, 8, 9 and 10 school students.

“Life should be great rather than long”.

With this beautiful thought of B. R. Ambedkar, I would like to welcome everyone present over here to the celebration of Ambedkar Jayanti. Ambedkar Jayanti is also known as Bhim Jayanti is an annual festival which is celebrated on the 14th of April every year. It is celebrated on the occasion of the birth anniversary of Dr. Babasaheb Ambedkar, who was born in 1891.

He is remembered as one of the freedom fighters & social reformers of India. Let me put some light on the Life of Dr Bhimrao Ramji Ambedkar. He completed his matriculation in 1907, then continued with BA in economics & political science. He did his masters from Columbia University & got a PhD in economics in 1927. He was a person who had a keen interest in economics & political science.

He was adept in 64 subjects & was able to speak 11 languages proficiently. He is famously known as “Babasaheb”.He was one of the first Dalit in India to complete his education. He emerged as a leader by fighting against the prevailing social & economic issues of India. He acted a driving force behind the Dalit or the untouchables after India got independence.

We all are familiar with the casteism system in India. Although what we see today is a far better scenario, but back then, the idea of equality was almost unacceptable. There always prevailed a bad feeling for the lower caste of society. Babasaheb emerged as a leader of Dalit’s & fought to get equal rights for his entire life. He formed new laws to support the lower caste of society & to bring equality in society.

Dr. Ambedkar contributed a lot to law & education. He was the first Law Minister of Independent India & also the chairman of the Constitution Drafting Committee. He was also awarded Bharat Ratna for his contribution. He also formed a political party which was called as “Independent Labour Party”. He is an inspiration for all the young lawyers of the world.

Babasaheb was one of the most outstanding leaders of the history of India. He will always be remembered to bring the most significant reform in Indian society, which provided many with equal opportunity. He was a man of talent & knowledge. He was a politician, jurist, economist, teacher, orator, philosopher as well as a social reformer.

This day is a tribute to the great man who worked for helping people in every possible way. It is a pride for all Indians to celebrate his birthday and to continue to work for the society by taking immense inspiration from him.

Short Speech on Ambedkar Jayanti 150 Words

Very good morning to everyone present here. Thank you for allowing me to speak up in the auspicious occasion of Ambedkar Jayanti who has always been an inspiration for me.

Dr. B. R. Ambedkar was born on the 14th of April 1891, in commemorations of which we celebrate Ambedkar Jayanti every year. Dr. Bhimrao Ramji Ambedkar was the first Indian from Dalit’s to attend the college education. In India, when casteism was at its par, his education life was never easy.

He completed his BA in economics & political science, did his PhD in economics from Columbia University. He is famously known as “Babasaheb” in Indian history. He was an economist, politician, educator, revolutionist & social reformer. He is always remembered as one of the freedom fighters of India. He was the first Law Minister of Independent India & was the chairman of the drafting committee of the constitution.

He always fought for discrimination against Dalit’s & lower caste. He emerged as a leader for the untouchables who were never given equal rights & freedom as other citizens. Throughout his life, he worked on reforming laws & society to bring equality for all. He was awarded Bharat Ratna in 1990 for his contributions to Indian society.

The leadership & knowledge of this great personality has always amazed us all. Dr. B. R. Ambedkar is one of the influential figures of Indian history. He has been an inspiration for all of us. He will always be alive in the hearts of Indian for his great deeds. I want to end my speech with a thought of Babasaheb.

“A great man is different from an eminent one in that he is ready to be the servant of society.”