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Bhimrao Ambedkar

” Dr. K. V. Rai said, ” Dr. Ambedkar is not the father of the constitution but its mother. “Dr. Ambedkar comes before us as a famous scholar, thinker, educationist, politician, influential speaker, belligerent and courageous personality, while also as a bitter critic of a society based on fundamentalist superstitious beliefs. Varna-system and caste He freely criticized the abominable practice like the practice.The main reason for all this was that since childhood he had suffered injustice and atrocities of the upper castes.

The sufferings of Bhimrao Ambedkar’s life gave him a lot of grief and pain, but he came out of the river of fire in the form of caste and caste system. Sorrows made him a great man. He fought against the narrow religion and caste system that exploited the Harijans for thousands of years.

He fought and did not sit peacefully till he got Harijans their proper place in the constitution.

Doctor . Ambedkar will always be remembered for the upliftment of Harijans and for providing them constitutional rights and facilities. Dr. Bhimrao Ambedkar was born on April 14, 1891 in a place called ‘Maho’ in Maharashtra. He was born in a very poor family of Mahar caste. The Mahar caste was considered an untouchable in Maharashtra. His father Ramji was a revolutionary by nature.

The British refused to recruit Mahar people into the army. Ramji strongly opposed this injustice. He contacted Mahadev Govind Ranade and met the governor, as a result of which on 6 February 1917 the order not to recruit Mahars in the army was abolished. Your father used to oppose all those things which give birth to evils in the society in the name of caste and religion. So he became a follower of Kabir. Kabir was such a social reformer in the form of a saint poet who criticized the caste system. Therefore a large number of Harijans were influenced by Kabir’s thoughts and feelings. Ramji had 14 sons and the youngest son was Bhimrao Ambedkar.

In 1900, Bhimrao was admitted to the first class in the Government High School in Satara. In school his name was written as Bhima Ramji Ambedkar. His family name was Sakpal. But his ancestors thought it appropriate that the surname should be kept on his ancestral village whose name was Ambavade. This village is in Khade Taluka of Ratnagiri District of Maharashtra.

There was a teacher named Ambedkar in the school who loved him very much. He was also kind. Often used to feed food at his home. Bhimrao named himself Ambedkar after him. Bhimrao was so much impressed by this teacher that he respected him throughout his life. Bhimrao was born in a society where the disease of untouchability was deeply rooted and whose victims were himself and the entire Harijan society. As much as Harijans have been insulted in Indian society, it has hardly happened in any society. No one used to sit near them, neither did they give water to drink nor a place to live in the society. The barber did not even cut his hair. Bhima’s sister used to cut his hair. Even in school, the upper castes did not hesitate to treat them inhuman and degrading. Harijans did not have the right to study Sanskrit. That is why Bhimrao had to study Persian instead of Sanskrit. These were all the reasons that taught Bhimrao Ambedkar to rebel against Hindu religion and culture.

In school, Ambedkar’s father was a Subedar Major in the army and for 14 years he was the chief teacher of the army. In 1891, Ramji retired and again took a job as a store-keeper in the Public Works Department. Later he was transferred to Satara. In 1904, your job from Satara also ended and you came back to Bombay. Here he entered Elphinstone High School. But here also he had suffered the misery and humiliation of being a Harijan. Even the teachers did not inspire him to move forward, yet he passed the high school examination in 1907. By this time a boy belonging to Harijan caste had passed the high school examination, it was a wonderful event in itself.

In school and college life, he had suffered a lot of humiliation, yet he never broke down due to inconveniences, he kept on moving forward. Professor Muller also gave him his books and clothes, but the owner of the hostel of the college was a Brahmin who did not give him tea or water. He had drank the poison of this system somewhere deep. This humiliation had shaken him in some deep form. This forced him to think against Hindu philosophy. Even in these frightening, painful and painful circumstances, in 1912, he completed his B.A. in English and Persian subjects. a . Passed the test of . b. a . After passing, he got a job in the princely state of Baroda. But being Harijans, humiliation did not leave him here too. The fear of contagion was so widespread that even the peon did not keep the file on his desk, he used to throw it from a distance. No one even gave a house on rent. That is why he lived with an Aryasamaji Pandit Atmaram. Circumstances did not allow him to do the job. Eventually he had to leave the job.

Ramji had left no stone unturned in teaching his son Ambedkar. Due to this he was deeply in debt, yet he was satisfied that his son had done B. a . passed the examination. Ambedkar’s father died on 2 February 1913. This was a severe blow to him.

It is a matter of luck and coincidence that the Maharaja of Baroda thought of sending some students to America for higher studies at Columbia University. They got this luck. This was the first great student who went to study in a foreign university. For a Harijan, it was a strange and wonderful event. There was no stifling atmosphere like Indian society. There were also Indian students here but they were all free and independent minded.

He does not get the position nor does he get any kind of power, power and authority in politics. Throughout his life he expressed his anger against inequality and injustice. Organized the people of the downtrodden and oppressed classes. He made them aware of their rights. Gave birth to economic, social and political consciousness.

Made a successful attempt to provide some special facilities to the Harijans in the Constitution of the country. That is why Gandhiji used to call him fearless. He did not hesitate to say that even more important than the national freedom struggle is the social freedom of the untouchables. Gandhiji had also said that Swarajya is meaningless till the time the stigma of untouchability is not removed from our foreheads. “Dr. Ambedkar has always interpreted richness and poverty as a social injustice. The five fingers of the upper castes are not equal,” he said. He has always bitterly criticized this proverb. He was of the view that the laws of nature may not be equal, but the law of man should be based on equality.

A powerful rule of society and the state should be equality where there is no discrimination, no inequality, no possibility of injustice and no risk of fluctuations between them on social and economic matters. He also did not fully agree with communism and socialism. They were definitely influenced by Marx’s economy and rules, but they did not match with social and political principles. That is why he used to say that I consider only democracy as a way of life for human beings to live because it is based on public opinion, whereas the communist system is based on decree. Taking a dig at the upper castes, he said- “The upper castes waged a long-term struggle with the British, only for power, otherwise the British government was also running the rule of a democratic parliament.”

The heinous form of casteism which he suffered in India was not in foreign countries. The feeling of inferiority, which had taken a deep home in the Indian society, ended there. There was a wonderful change in his way of thinking and thinking and seeing and understanding things while living abroad. Here his personality developed. In June 1915 he received an M.Sc. on the thesis on ancient Indian trade. a . degree obtained. In 1916, Ambedkar P-H. D . Submitted a thesis for ‘National Dividend for India: A Historic Finance in British India’. In its introduction, Prof. M . A, Seligman wrote, “I do not think that such a detailed discussion of the principles below will be found anywhere else.” It was here that he was also introduced to Lala Lajpat Rai. They discussed mutually about the Indian freedom struggle.

In 1916, Ambedkar went to Columbia University to study at the London School of Economics and Political Science. In October 1916, he enrolled at the Grays Inn to study law. Because in economics M. Essie. were not, hence the M in Economics. Essie. After that he returned to India. The reason for returning to India was also that the Maharaja of Baroda had stopped giving him scholarships. In July 1917, Ambedkar was made the military secretary of Maharaja Baroda, but here the degrading behavior of the upper castes and the stifling atmosphere forced him to leave Baroda. They did not get a place to live, nor did the peon provide water. Files were thrown at his desk from afar. Due to all these reasons, he came to Bombay in 1917. Coming to the city, he tried to run his life in a new way. In 1918, he was appointed as Professor of Political Economy at the Sydenham College in Bombay. But the bitter behavior of the upper castes caused them a lot of sorrow here too. From 11 November 1918. Worked in the college till March 1929 and again went to London to study law and economics. This time Maharaj Sahu Chhatrapati of Kolhapur assisted him. As long as Ambedkar was in Bombay, he worked for the Dalit castes. Tried to organize them. He continued to write articles in newspapers and magazines. He fought for the rights of the downtrodden class. “Swarajya is the birthright of a Mahar in the same way as that of a Brahmin.” He has emphasized the need for a concrete change in the behavior of Hindus and especially the Savarnas. He said, “Unless the non-Brahmin and Dalit-castes are not equipped with knowledge and power, they cannot progress.” He also did not hesitate to say that the fundamental rights of Dalits should be included in the Constitution of Swaraj. . D . Essie. (Economics) in 1923, he presented the thesis on the topic ‘The problem of the rupee, its origin and solution’.

Books

(1) Annihilation of the Caste (1936);

( 2 ) The Untouchables – Who are They ? ( 1948 ) ;

( 3 ) The Buddha and his Dhamma ( 1957 ) ; And

( 4 ) The Buddha and the Future of his Religion ( 1980 )

Professor Cannon praised this vehemently. In this way, in spite of many difficulties, he became famous in the world of education and as a thinker. The purpose of his stay abroad was to acquire knowledge. He used to study in various libraries so much that he forgot to eat and usually did not even go. He did not even go to the cinema and other places of entertainment. It is true that economic

A difficulty was in front of him, but the only object of serious study was before him. You were married to Ramabai at the age of 14. He was so self-respecting that when Ambedkar was abroad, some of his friends wanted to help his wife financially, but Ambedkar wrote to her to sell her jewelry when needed. In fact, he had all those traits which can be seen in a giant personality. Born in a Harijan Mahar family, he had somehow suffered many tortures, sufferings, humiliations and abuses. His life tells about the brutal treatment of the upper castes with the Harijans and the Depressed Classes before independence.

Harijans were treated like animals here. In such a situation Bhimrao Ambedkar was born and was blessed with high degrees of education. Three inspirations were working somewhere deep in his life – from Kabir he took Bhakti-spirit, Jyoti Ba Phule’s ideas inspired him to Brahman – protest and collective repentance and education and economic upliftment while untouchables – knowledge of salvation from Lord Buddha The medium was achieved through mass conversion. He continued to work for the Dalits throughout his life. He had knowledge of the suffering of Harijans and downtrodden classes. They feared that if the protection of the British was abolished, the upper caste Hindus would crush them. Therefore, he was not only aware of the upliftment of Harijans but also organized them and made them aware of their rights. Indian Constitution and Ambedkar Dr. The circumstances that Ambedkar went through were such bitter gusts of poison that shook him, humiliated him.

He was very sad and worried about the injustice done to the entire Harijan society for centuries by the Indian society. He dedicated his entire life for the upliftment of Harijans and downtrodden classes. After the failure of the Round Table Conference, Indians understood that the Constitution of India should be prepared by the leaders of the country themselves. In 1934, the Swarajya Party declared, “To make a constitution, a Constituent Assembly consisting of representatives of all classes should be formed which should make a valid constitution based on the principles of self-determination. “Similarly, in 1936 and 1940, too much emphasis was laid on the making of the constitution. But on April 5, 1940, when there was a meeting with the Cripps-Mission, Ambedkar had no hesitation in saying that the majority of Hindus in that Constituent Assembly was If the untouchables are also included in this, they will be in the form of a minority who can be defeated at any time.

Ambedkar knew how to read the pulse of time. They knew that the British rule would not last long in India and the Constituent Assembly would be the supreme authority in India. Therefore it is necessary that the constitution should be made keeping in mind the circumstances of India. The constitution should be made in such a way that there is no harm to the untouchables, but it is helpful in their upliftment in every way. Ambedkar’s personality was so molded by Indian torture and humiliation of the upper castes that he openly opposed the Indian National Congress. He criticized Nehru’s proposals. But when the partition of the country was in front of him, he realized his mistake and realized that neither I nor my caste and class people would benefit by opposing those in whose hands the power was coming.

Congress being a liberal party, he was made the chairman of the drafting committee of the constitution. This was the time when Ambedkar started thinking that the circumstances and political activities of the country were taking a new form. In such a changed situation, he stopped opposing the Congress and became its ally. He supported federal rule. He was of the view that under normal circumstances India is a federal democracy, but in emergency its form may result in a unitary government. In this way he was in favor of a strong and powerful central government. He also advocated it a lot. One of the many important rights of the residents of the country is also the right that all Indians have been given equal opportunities without any discrimination, ignoring small and big differences of religion and caste. Directive principles are the pillars of social and economic democracy along with political democracy, which have been made available through the fundamental rights given in the written constitution.

Ambedkar was of the opinion that these are the only duties assigned by the Constitution to the various governments of this country. He justified the government system of England more than the President’s rule of America. The biggest feature of this constitution is secularism and the elements of welfare government are included in it. Where there is a complete system of governance, there are also full opportunities and facilities to bring about social and economic changes.

He was the son of a soldier father, so he used to challenge and say, “I am the son of a brave soldier, not a coward. Whatever happens to me, I can’t get over the fear of death. I am not going to save my life by putting others in danger. He said, “It is a shameful thing to have caste or class categories. If Hindu civilization is measured from the point of view of these social products, then hardly any civilization can call it. method.” Ambedkar

Ji explained the reality of suffering and continued to struggle and make efforts to get the untouchables their rights.

He believed that there are four pillars of political freedom.

A person is complete in himself.
There are certain inalienable rights of the individual which should be constitutionally guaranteed.
No person should give up his constitutional rights in the greed of providing special amenities.
The government should not delegate the authority to control to any other person on an individual basis. Ambedkar was of the view that it is necessary to give exemption and equality to the workers and it is necessary to mention in the constitution for maintaining their balance. He said that the workers should insist that the Indian Constitution should be a political instrument as well as a strong instrument of economic development.

According to Ambedkar, Hinduism and Buddhism were different from each other in three respects.

(1) Hinduism believes in Atman, Paramatma and Varna system, whereas in Buddhism there is neither the existence of the soul nor the Paramatma nor the Varnashrama.

(2) There are three great features in Buddhism which cannot be compared. These are wisdom, compassion and equanimity.

(3) Buddhism, like Christianity, is a beacon of hope for the persecuted and downtrodden. After taking initiation into Buddhism, he said, “I am taking a new birth today and getting freedom from Hell.” His throat swelled when he said, “I give up Hinduism.” You all can imagine from this line how much pain and trauma caused by Hindu religion and untouchability to him that he was forced to give up Hinduism and he happily accepted Buddhism. He did not hesitate to say, “I was born a Hindu, but I will not die as a Hindu.” This he accomplished. In this way he started an open movement against Hindu religion and Varna system and struggled to get the untouchables their rightful place in the society. After this the movement of mass conversion went on. You died on 6th December, 1956. The entire nation was shocked by the news of your sudden death. Lakhs of people gathered for the last darshan. It is said that more than one lakh people converted to religion at the cremation ground itself. It was amazing Dr. Ambedkar’s personality.

Ambedkar has given four characteristics of religion.

Religion is a valid principle of every society from the point of view of morality.
Religion should be based on intellectualism which in other words can be called science.
In its moral rules, liberty, equality and fraternity should be included.
Religion should not encourage poverty. He was of the opinion that what Hindus call a religion is a bundle of religious ideals and prohibitions.

He has also tried to draw the attention of Indians to some of the demerits of Hinduism.

In this the doors of freedom of moral living have been kept closed.
There is a plethora of teachings in it.
The rules and regulations are different for different classes which are considered final.

He had no fear or hesitation in saying that this type of religion should be abolished. This act is not irreligious in any way. He said that it is better to have a ‘Dharma of principles’ rather than a ‘ruled religion’.

He has also given some essential elements of religion which are as follows

There should be a universal scripture of Hindus.
The innate priesthood should be abolished.
The priest should be elected on the basis of free and open examinations for all.
Government certificate is mandatory for the priest.
The number of priests should be fixed by law.
The government should keep a close watch on the morality, beliefs and rituals of the priests.

The bitter experience of the courts of Baroda and Bombay made him think that it was not possible to get justice for the untouchables in Hindu religion and Hindu society. He knew that there is no place for mercy, equality and freedom in Hinduism. That’s why he was attracted to Buddhism because there was humanity. There was moral basis and there was no discrimination in justice.

He announced his conversion to Buddhism on October 14, 1956. He used to say that the problem of untouchability is the problem of class hatred. He is the cause of discord between two societies: the upper castes and the untouchables. They knew that trying to end the caste system by staying in Hindu religion is like licking sweet poison. That is why he has asked to renounce Hinduism and get power from outside. There are four religious leaders in the world – Krishna, Buddha, Isa and Mohammed. Out of these, if anyone could influence him the most, it was Gautam Buddha, who said that his followers should not follow him blindly but act with their own conscience. Buddhism does not believe in God, but morality has got the place of God in it.

Following is a brief description of his thoughts and works.

to solve the communal problem

critique of the caste system

opposition to the caste system

Emphasis on reform of untouchables

separate representation for dalits

Legal Remedies for the Emancipation of Untouchables

Doctor . Ambedkar and religious conversion

support the interests of workers

statute of india

To solve the communal problem, he says, “My opinion in this matter depends on two things: First of all, in order to solve the communal problem, it is very necessary for us to decide such principles, on the basis of which the final solution can be found. Secondly, the principles that we decide should be applied to all without fear and without partiality. The communal problem depends on three achievements – the number of members in the legislatures, the authority in the cabinet and the getting of government jobs. I want to sort out the principles that can apply to all three. As far as government jobs are concerned, all that needs to be done is to legalize the proportion of the administration which is in operation at the moment.

There should be the same proportion of Hindus, Muslims and Untouchables in the Cabinet as in the Legislative Assemblies. As far as other minority communities are concerned, one or two seats should be reserved for them also. It should become a recognized practice and custom that in the event of the death of Parliamentary Secretaries, those in the minority should also have a fair chance to represent themselves. He further says, “The first point is that India’s majority is a communal majority, not a political majority. In such a situation, what may be justified in the situation of England, the same thing cannot be justified in the situation of India.

The second thing is that the cabinet should stop the practice of forming committees of the party which has a majority in the assembly. The committee has to be formed in such a way that it gets the support of not only the majority of the assembly but also the minority of the assembly. Thirdly, the cabinet should be non-parliamentary in a sense, which means that it should remain stationary till the end of the term of the assembly so that the members of the government department are also elected from the members of the assembly, so that they can sit in the Lok Sabha. have the right to speak, vote and answer questions. ,

Ambedkar ji used to say that if the constitution of India is not the best than the constitution of the world, then it is not bad either. He did not hesitate in the slightest to say that the full responsibility of running and implementing the Constitution efficiently rests on its drivers. If the drivers are bad, then no matter how good the constitution is, it will prove to be in vain. In the Rajya Sabha, he had said, “We built a wonderful God-temple in the form of a constitution, but it was captured by the demons before the prestige of the gods.” Had to endure and suffer, hardly any other Indian intellectual, thinker and leader had to suffer. Needless to say how much Harijans have been exploited by the Indian society. They have been treated like animals for centuries. Their life has been spent here like an animal. Even 80 years ago, Ambedkar, being a Harijan, had experienced all that Harijans have been suffering for thousands of years. After independence, it was his tireless effort that where Harijans should get equal opportunities of progress in independent India, some special facilities should also be given to improve their economic and social status.

In connection with the making of the constitution, he gave an important speech regarding the protection of the untouchables in the Indian Constitution. The question is often asked, ‘Why should the specific demands of the untouchables be given a place in the Indian Constitution? There is no country in the world where the law makers of the government are bound to deal with such matters in the constitution. ‘ He had answered this and said, “There are many characteristics of Indian society. That is why such questions are asked and they have their own special importance. Its responsibility lies on the caste system and caste system of Hindus, which is also important. And there are many evils in it.

He did not hesitate in the slightest to say that the religious and social practices that were prevalent to protect the caste system had a profound effect on the economic system of the society, due to which not only social and economic inequalities in the society increased continuously. Rather it reached its peak.

While framing the constitution of any country, it is necessary that the social structure of such a country should be taken care of because social forces do not only do their work in the social field, but they later establish their authority in the political field as well. This is the position and this is the position of the Untouchables, which I firmly believe is an uncontroversial question. Some English-educated upper caste Hindus make such an argument that there is no difference between the Hindu Varna system and the European Varna system. But this notion is completely wrong. The divisions formed by the class system are anti-social and the castes formed by the varna system are certainly anti-social in their mutual relations. If this analysis is correct, then it cannot be denied that since the social structure of Hindu society is different, its political structure must also be completely different. The above ideas of Ambedkar give a clear explanation of the socio-economic conditions and conditions of the untouchables that the Indian caste-system and varna-system created such an economic-social system that

The untouchable remained as a helpless creature in it. He was considered a rotten part of the society. He didn’t have any kind of power. Political power and facilities were only a dream for him. Feudalistic practices have exploited the untouchables for centuries. They are kept and treated like slaves. Therefore, in order to improve their economic and social status in independent India, they should get some special facilities in the constitution.

In this way, Ambedkar ji with his tireless efforts succeeded in providing some special facilities to the Harijans in education, jobs and political fields, which have been explained in the constitution.

Labor and Constitution The central government has unlimited powers. He has immense power. On one hand it can make laws and on the other it can also enforce them. The constitution is the source of directing the political, social and economic direction of the government. The constitution also decides what type of economic system should be in the country. While the political structure has been fixed in the constitution, the economic structure has also been fixed.

Constitution making and communal problem Ambedkar’s greatness and his personality can be seen and tested by his works. At the time of making the constitution, his attention was also towards the various caste and communal problems of the Indian society. He was always ready to solve all these problems without any bias and prejudice. He used to offer his valuable suggestions for this. Communalism is also one of the many serious and odd problems of India, which he wanted to solve constitutionally. “The majority may be given a little more representation than the minority, but that too cannot in any case demand an absolute majority.

The same principle should be recognized in the provinces where Hindus have a majority, and the same principle should be recognized in the provinces where Muslims have a majority. The meaning of this statement of mine is that the majority community should not get more than 40 percent representation anywhere and anywhere. “He also used to say that so far this problem has been solved on the basis of the principle of ‘whose stick is his buffalo’.

The traditional system of Hindus runs on the basis of ‘Manusmriti’. Doctor . Ambedkar considers ‘Manusmriti’ as a symbol of injustice, inequality and exploitation. He had deep resentment against the traditional system of Hindus. Many times the work of burning ‘Manusmriti’ was done under his leadership. He was of the view that Manusmriti had enslaved the untouchables by social, economic, religious and political exploitation.

The savarnas have dealt with the Harijans even with the animal. For centuries they were slaves and exploited them. The varna system did not give economic and social facilities, equal opportunities and rights to the Shudras. That is why it was the view of Ambedkar that the caste which is economically and socially backward, neither does it get any place in the society nor does it get any kind of power, power and authority in politics itself. Throughout his life he expressed his anger against inequality and injustice. Organized the people of the downtrodden and oppressed classes. He made them aware of their rights. Gave birth to economic, social and political consciousness.

The heinous form of casteism which he suffered in India was not there in foreign countries. The feeling of inferiority, which had taken a deep home in the Indian society, ended there. There was a wonderful change in his way of thinking and thinking and seeing and understanding things while living abroad. Here his personality developed. In June 1915 he received an M.Sc. on the thesis on ancient Indian trade. a . degree obtained. Ambedkar in 1916 P-H. D . Presented thesis for ‘National Dividend for India: A Historic Finance in India’

British India’. In its introduction, Prof. M . A, Seligman wrote, “I do not think that such a detailed discussion of the principles below will be found anywhere else.” It was here that he was also introduced to Lala Lajpat Rai. They discussed mutually about the Indian freedom struggle.

According to him the caste system was the biggest flaw of the Hindu society. He wanted to destroy the caste system completely. Doctor . Ambedkar was of the opinion that the Hindu scheme of social structure based on four varnas gave birth to the caste system and untouchability. Due to this caste system inequality and exploitation are rampant. He was of the view that it is not possible to solve the problems of the untouchables by small reforms, but for this revolutionary social change is needed. He was of the view that there was no caste system in the beginning. Later, some selfish people of the society, who were of high status, started this practice. They forced some weak people to work and kept them in their servitude and deprived them of education and trade. Thus the Shudras were weakened by adopting casteism.

With the aim of establishing social equality, Article 14 to 18 of the Constitution of independent India gave place to the fundamental rights of equality of the common Indian citizen in various ways. In Ambedkar’s view, ‘Varna Struggle’ is more important than ‘class struggle’. As long as the feeling of untouchability, varna system and caste system is present in this country, balanced development of this country is not possible. Therefore, today it is necessary that all sections and people of all castes should be provided equal opportunities of progress, without any discrimination. A rich, prosperous and happy country is the one in which at least the essential needs of most of the people are met. The country can neither prosper nor be rich if the upper castes or some capitalists are just prosperous. Therefore, until the caste sentiment, social system based on high and low, economic-social injustice is not eliminated from the country, then this country will remain a slave of its own customs and practices economically-socially.

He emphasized that the untouchables should have the desire to lead a life of liberty, equality and self-respect. He suggested that the untouchables should organize and fight against tyranny by getting education. He also suggested the untouchables to go for government jobs and take up agriculture. In fact, he laid more emphasis on education and women’s reforms for the upliftment of untouchables and downtrodden. Doctor . Ambedkar was of the view that the untouchables’ own attitude was also responsible for the present condition of the untouchables. Therefore, he emphasized that the untouchables should give up their bad habits and give up the feeling of inferiority and develop a sense of self-confidence and lead a life of self-respect.

He was of the view that untouchable women could play a very important role in improving the condition of the untouchables. He advised women to stay clean and wear clean clothes and emphasized that women should get education on their own and children should also be educated.

Doctor . Ambedkar was a supporter of separate representation for Dalits and Untouchables. His idea was that the untouchables should also be given separate representation like the Muslims. He worked tirelessly for this. He laid the most emphasis on separate representation for the victims in the first and second round table conferences., Dr. Ambedkar wanted to give separate representation to the untouchables and thus the untouchables got a big political right to the untouchables to use all the public places – Dr. Ambedkar was of the opinion that all public places – temples, wells and ponds etc. should be accessible to all human beings. In fact, he wanted that everyone should have the right to use temples, wells and tanks and it was not justified to deprive the untouchables from their use. Due to his efforts, the water of Ganga Sagar pond was drank, it was the same pond where untouchables were not allowed to drink water. In 1930 he led a demonstration for entry into the Kala-Ram temple in Gujarat. He opposed the ‘Mahar Watan’, which provided for ‘bonded labor and slavery’ for the Mahars of Maharashtra. He also founded the ‘Samata Sainik Dal’.

The Indian Constitution provided for political equality as well as social equality. Social equality has also been provided in Articles 15 and 16 of the Constitution and provision has been made to declare untouchability as an offense in the eyes of law through Article 17. Reservation has been given to Scheduled Castes and Scheduled Castes by the Constitution of India.

The purpose of this conversion was to give respectable status to the untouchables by making their own identity. According to Dr. V. P. Varma, “He found a moral and tolerant alternative to Marxism in Buddhism and his followers proudly called him the ‘Bodhisattva of the twentieth century’.”

Doctor . Ambedkar wanted the untouchables to lead a dignified life. There was a feeling of inequality and high and low in Hinduism, so for the sake of respect and equality, he decided to convert the untouchables. He found the message of equality in Buddhism. Therefore, he

The class resolved to accept Buddhism, and in 1956, along with 5 lakh people, they accepted Buddhism.

His aim was to uplift the untouchables, dalits and workers and he wanted to establish equality by eradicating social discrimination. Secular State in the Constitution and Untouchability Offenses Act are his contribution. He was a strong patriot and a strong supporter of the unity of the nation. He was also a supporter of political freedom from the very beginning, but the main goal of his life was to create respectable living conditions for the untouchables and to organize the society on the basis of equality, so that the feeling of high and low prevailing in the society ends and caste. There should be no discrimination and exploitation on the basis of . He formed an independent group of workers for this purpose. A Dr. It is clear from the above ideas of Ambedkar that he was a dedicated social and political thinker for the untouchables and Dalits. In fact, they wanted social reforms first than political freedom. That is why it is said that “Dr. Ambedkar was a social reformer and not a politician,” according to Dr. V.P. Verma, “there is no doubt that he was a patriot and not opposed to national integration.”

Doctor . Ambedkar considers the state to be an essential political organization but he does not consider it to be supreme above the society. According to him, the state protects the rights and freedoms of individuals and it removes social, economic and political inequalities, it maintains internal order and protects it from external attacks. It is the state that facilitates the expression of thought and protects religious freedom. According to him, the state establishes a new system by making socio-economic changes. But despite performing so many functions, the state is not omnipotent and autocratic. According to him the state is an instrument of social service. Doctor . Ambedkar believes in democracy and parliamentary form of government.

He has presented a new definition in relation to democracy. According to him, “Democracy is such a form and method of government which paves the way for revolutionary social and economic change without shedding blood. ,

Dr. Ambedkar was a great admirer of the parliamentary system of government. According to him the parliamentary system of government consists of three

(1) There is no hereditary rule in this,

(2) In this no person is a symbol of authority, and

(3) The public has confidence in the elected representatives. Doctor . According to Ambedkar, social and economic democracy is very necessary for the success of political democracy. In his own words, “Political democracy cannot be successful without social and economic democracy.” He was also of the view that in the name of democracy, there should be no tyranny of the majority over the minorities. His view regarding Indian democracy was that individual worship, caste system and social inequality make it weak towards leadership.

Doctor . Ambedkar was a supporter of the view that certain rights should be given a place in the constitution. Due to his efforts, social equality has been provided under Article 15 and 16 under the Right to Equality and provision has been made to declare untouchability as an offense in the eyes of law in Article 17. But he was of the view that till then constitutional remedies have been provided for rights. The system of right to constitutional remedies has no importance unless there is a provision for constitutional remedies behind them. Keeping in view the importance of Article 32, Dr. Ambedkar had said in the Constituent Assembly that, “If someone asks me which article of the Constitution is there, without which the Constitution will often become void, then this article (Article 32) will be I cannot point to any other article except this. It is the heart and soul of the Constitution. “According to Dr. Ambedkar, every citizen should have freedom of conscience and should be free to profess and propagate any religion. The state should not have any particular religion of its own and the state should not have any particular religion. should be encouraged and not discouraged. Every religious community should have the right to run religious and philanthropic institutions in accordance with the law.

Dr. Ambedkar was a supporter of a secular state in which all citizens should get freedom of conscience and religious tolerance should also be there. In the Constituent Assembly, he had said that, “Secular state does not mean that we will not pay attention to religious sentiments. It only means that Parliament does not have the right to impose any particular religion on the people of the country. A limitation the constitution accepts.” Dr. Ambedkar worked tirelessly for equality of men and women. The Hindu Code Bill was one of the laws he drafted for this. He was a strong supporter of Hindu Code Bill. It was propounded by the Hindu Code Bill that caste was not the prescribed criterion for marriage and the rights of property and inheritance rights of women were recognized. In fact, this bill was a sign of the social progress of women. But this bill has been passed in Parliament and outside.

There was strong opposition, as a result of which he resigned from the Union Cabinet on 25 September 1951.

Doctor . As a result of the efforts of Ambedkar and his like-minded members, special provisions were made for the Scheduled Castes and the Scheduled Tribes. Reservation was made for these castes by the constitution, so that these castes can also develop and come on the same level as other classes. Doctor . Ambedkar’s goal was to achieve a condition of equality for the Depressed Classes of India. Marx was in favor of bringing equality at the world level.

Doctor . Ambedkar had studied Marxism and he was also influenced by it, but Ambedkar’s ideology is different from the ideology of Mass. Doctor . Ambedkar believed in liberal ideology. He was a strong supporter of democracy and parliamentary system. He considered the state as an instrument of social service and believed in separation of powers. He wanted to establish social equality by eliminating the evils of the society. The ultimate goal of his life was the untouchability.

He was a supporter of secular state and wanted to strengthen the Indian central government. He supported separate representation for the Dalits. He played an important role in the making of the Indian Constitution. He was a great scholar, and a prolific writer. He wrote 17 books in his life. He has created awareness about the political, economic and social problems of the untouchable class of India. This work of his is very important for Hindu society and country.

Sahai said, “The credit for independence will be given to Mahatma ji and the task of codifying it will be tied on the head of his bitterest critic, the great architect of our great Constitution, Dr. Ambedkar.

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Bhimrao Ambedkar

Books

Following is a brief description of his thoughts and works.

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