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Bhimrao Ambedkar

” Dr. K.V. Rai said, “Dr. Ambedkar is not the father of the Constitution but its mother. “While Dr. Ambedkar appears before us as a famous scholar, thinker, educationist, politician, influential speaker, militant and courageous personality, he also appears before us as a harsh critic of the society based on fundamentalist superstitious beliefs. Caste system and caste. He freely criticized such a disgusting practice as the main reason for this was that he had suffered the injustice and atrocities of the upper castes since childhood.

‘The tortures of Bhimrao Ambedkar’s life gave him a lot of sorrow and suffering, but he came out of the river of fire in the form of caste and caste system. Sorrows made him a great person. He struggled throughout his life against the narrow religion and caste system that had been exploiting the Harijans for thousands of years and did not sit peacefully until he got the right place for the Harijans in the Constitution.

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

The British refused to recruit people of Mahar caste into the army. Ramji strongly opposed this injustice. He contacted Mahadev Govind Ranade and met the Governor, as a result of which on February 6, 1917, the order not to recruit Mahars in the army was abolished. Your father used to oppose all those things which gave rise to evils in the society in the name of caste and religion. Therefore he became a follower of Kabir. Kabir, as a saint poet, was a social reformer who harshly criticized the caste system. Therefore, a large number of Harijans were influenced by the thoughts and feelings of Kabir. 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 of Satara. In school his name was written as Bhima Ramji Ambedkar. The family name of his family was Sakpal. But his ancestors thought it appropriate that his surname should be based on his ancestral village which was named 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 his name. Bhimrao was so impressed by this teacher that he continued to respect him throughout his life. Bhimrao was born in a society where the disease of untouchability was deeply rooted and the victims of which were himself and the entire Harijan community. Harijans have been insulted as much in Indian society as they have been in hardly any other society. Neither did anyone make them sit near them, nor gave them water to drink, nor did they have 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 fail to treat them inhumanely and humiliatingly. 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 which taught Bhimrao Ambedkar to rebel against Hindu religion and culture.

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

He had suffered a lot of insults in his school and college life, yet he never got broken by the inconveniences and kept moving forward. Professor Muller also gave them his books and clothes, but the owner of the college hostel was a Brahmin who neither gave them tea nor water. He drank the poison of this system deeply. This insult shook him deeply. This forced him to think against Hindu philosophy. Even in these terrible, painful and sad circumstances, in 1912 he completed B.A. in English and Persian subjects. A . Passed the test of . B. A . After passing, he took a job in the princely state of Baroda. But being a Harijan, humiliation did not leave him here either. The fear of contagion was so widespread that even the peon did not keep the file on his table, he used to throw it away. No one would even give a house on rent. Therefore he lived at the house of Pandit Atmaram, an Arya Samaji. Circumstances did not allow him to do the job. Ultimately he had to leave the job.

Ramji 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 completed B. in such difficult circumstances. A . Have passed the exam. On February 2, 1913

Ambedkar’s father is no more. This had a deep impact on him.

It is a matter of Ambedkar’s luck and coincidence that Maharaja of Baroda thought of sending some students to America for higher studies at Columbia University. He got this good fortune. He was the first great student who went to study in a foreign university. For a Harijan, this was a strange and wonderful incident. There was no stifling environment like Indian society. There were Indian students here too but they all had free and independent thoughts.

The upper castes have treated Harijans as well as animals. Enslaved them and exploited them for centuries. The caste system did not provide economic and social facilities and equal opportunities to the Shudras. That is why Ambedkar was of the opinion that the caste which is economically and socially backward neither gets any place in the society nor does it get any kind of power, power and authority in politics. He continued to express his anger against inequality and injustice throughout his life. Kept organizing people of Dalit and exploited class. 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 Harijans in the Constitution of the country. That is why Gandhiji used to call him fearless. He did not hesitate in saying that the social freedom of the untouchables is more important than the national freedom struggle. Gandhiji had also said that Swaraj is futile until the stigma of untouchability is not removed from our heads. “Dr. Ambedkar has always interpreted wealth and poverty as a social injustice. He said, “The five fingers of the upper castes are not equal. “He has always criticized this proverb bitterly. His view was that even if the laws of nature are not equal, the laws of man should be based on equality.

A powerful rule of society and state should be equality where there should be no discrimination, no inequality, no possibility of injustice on social and economic matters and no risk of any ups and downs between them. He also did not completely agree with communism and socialism. He was definitely influenced by Marx’s economic system and rules but it did not match his social and political principles. That is why he used to say that I consider only democracy as a way of life suitable for humans because it is based on public opinion whereas the communist system is based on orders. 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 the democratic parliament.”

The disgusting form of casteism that they faced in India was not there in foreign countries. The feeling of inferiority, which was deeply ingrained in the Indian society, ended there. There was an amazing change in his thinking and way of seeing and understanding things while living abroad. His personality developed here. In June 1915, he received M.A. on a thesis on ancient Indian trade. A . Received degree. In 1916, Ambedkar started P-H. D . Presented a thesis titled ‘National Dividend for India: A Historic Finance in British India’. In its introduction, Prof. M . A, Seligman had written, “In my opinion, such a detailed discussion of the underlying principles will not be found anywhere else.” It was here that he also got introduced to Lala Lajpat Rai. They discussed amongst themselves 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 ‘Gray’s Inn’ to study law. Because M. in Economics. Essie. There were no, hence M. in Economics. Essie. After doing this he returned to India. The reason for his return to India was also that the Maharaja of Baroda had stopped giving him scholarship. In July 1917, Ambedkar was made the military commander of Maharaja of Baroda, but the abusive behavior of the upper castes and the stifling environment here forced him to leave Baroda. They neither got a place to live nor did the peon provide water. Files were thrown on his desk from a distance. Due to all these reasons he came to Bombay in 1917. After coming to the city, he tried to lead his life in a new way. In 1918, he was appointed to the post of Professor of Political Economy at Sydenham College, Bombay. But the harsh behavior of the upper castes hurt them a lot here too. From November 11, 1918. Worked in college till March 1929 and again went to London to study law and economics. This time Maharaj Sahu Chhatrapati of Kolhapur helped him. As long as Ambedkar lived in Bombay, he worked for the Dalit castes. Tried to organize them. Kept writing articles in newspapers and magazines. Kept struggling to provide rights to the Dalit class. “Swaraj is the birthright of a Mahar in the same way as it is of a Brahmin.” He has stressed the need for concrete change in the behavior of Hindus and especially the upper castes. He said, “Unless the non-Brahmin and Dalit castes are equipped with knowledge and power, they cannot progress.”

He also did not hesitate to include the fundamental rights of Dalits in the Constitution of Swarajya. D . Essie. (Economics) in 1923, he presented a thesis on ‘The Problem of the Rupee, its Origin and Solution’.

major works

(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 Canon praised it strongly. In this way, despite 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 would study so much in various libraries that he would even forget to eat food and generally would not even go. Didn’t even go to cinema and other entertainment places. It is true that financial difficulties were in front of him but the only objective before him was serious study. You were married to Ramabai at the age of 14. Ambedkar had so much self-respect that when Ambedkar was abroad, some of his friends wanted to help his wife financially, but Ambedkar had written to them that they should sell their jewelery if needed. In fact, he had all the traits that can be seen in a great personality. Born in a Harijan Mahar family, he had somehow endured many tortures, hardships, insults and abuses. His life tells us how the upper castes behaved brutally towards the Harijans and Dalits before independence.

Harijan was treated like an animal here. In such a situation, Bhimrao Ambedkar was born and was awarded higher degrees of education. Three inspirations were working deep in his life – he took the spirit of devotion from Kabir, from the thoughts of Jyoti Ba Phule he got inspiration for anti-Brahminism and collective repentance and for education and economic upliftment, while from Lord Buddha he got the knowledge of untouchables’ salvation. The medium through which it was achieved was mass religious conversion. He continued working for Dalits throughout his life. He was aware of the suffering of Harijan and Dalit class. They feared that if the British protection was ended then the upper caste Hindus would crush them. Therefore, he was not only aware about the upliftment of Harijans but also organized them and made them aware of their rights. Indian Constitution and Ambedkar Dr. The circumstances through which Ambedkar had to go were such bitter bites of poison which shook him and humiliated him.

He was very sad and worried about the injustice that Indian society had been doing to the entire Harijan community for centuries. He dedicated his entire life for the upliftment of Harijan and Dalit class. 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 the Constitution, a Constituent Assembly should be formed consisting of representatives of all classes which should create a valid Constitution based on the principles of self-determination. “Similarly, in 1936 and 1940 also, great emphasis was laid on making the Constitution. But when there was a meeting with the Cripps Mission on April 5, 1940, Ambedkar ji had no hesitation in saying that Hindus would have majority in that Constituent Assembly. Even if the untouchables are included in it, they will be in the form of a minority which 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 be made keeping in mind the conditions of India. The Constitution should be made in such a way that it does not cause any harm to the untouchables but helps in their upliftment in every way. Ambedkar’s personality was shaped by Indian atrocities and humiliation of the upper castes in such a way that he openly opposed the Indian National Congress. He criticized Nehruji’s proposals. But when the partition of the country was in front of him, he realized his mistake and he realized that neither he nor the people of his caste and class would get any benefit by opposing those who were coming into power.

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 shape. In such a changed situation, he stopped opposing Congress and became its ally. He supported federal rule. His view was that under normal circumstances India is a federal democracy but in an emergency its form can result in a unitary government. In this way he was in favor of a strong and powerful central government. He also advocated this a lot. One of the many important rights of the residents of the country is that equal opportunities have been provided to all Indians without any discrimination, ignoring small and big differences of religion and caste. Directive principles are the pillars of political democracy along with social and economic democracy, which are made available through the fundamental rights provided in the written Constitution.

Ambedkar was of the opinion that the various governments of this country are given a kind of

These are assigned responsibilities only. He justified the governance system of England as more appropriate than the presidential 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 complete opportunities and facilities to bring about social and economic changes.

He was the son of a soldier father, hence he used to say defiantly, “I am the son of a brave soldier, not a coward.” No matter what happens to me, I cannot move away from 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 categories of caste or class. If Hindu civilization is measured from the point of view of these social products, then it can hardly be called a civilization. It is a fiendish way to suppress man and keep him in slavery. Ambedkar ji explained the reality and continued to struggle and make efforts to give the untouchables their rights.

His idea was that there are four pillars of political freedom

The person is complete in himself.
A person has some inalienable rights which should get constitutional guarantee.
No person should give up his constitutional rights in the greed of providing special comforts and facilities.
The government should not hand over the right to control others on an individual basis. Ambedkar was of the opinion that it is necessary to give freedom and equality to the workers and to maintain their balance, it is very important to mention them in the Constitution. He said that the workers should emphatically say that the Indian Constitution, along with being a political instrument, should also be a strong means of economic development.

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

(1) Hinduism believes in soul, God and caste system, whereas in Buddhism neither soul nor God nor caste system exists.

(2) There are three great qualities in Buddhism which cannot be equalled. These are wisdom, compassion and equality.

(3) Buddhism, like Christianity, is a lamp of hope for the persecuted and downtrodden. After taking initiation into Buddhism, he said, “Today I am taking a new birth and am getting freedom from hell.” His throat choked when he said, “I renounce Hinduism.” You all can imagine from this line how much pain and trauma the Hindu religion and the feeling of untouchability had caused to him that he was forced to abandon Hindu religion and he happily accepted Buddhism. He did not hesitate to say, “I was born a Hindu but I will not die as a Hindu.” He fulfilled this. In this way, he started an open movement against Hindu religion and caste system and struggled to give the untouchables a rightful place in the society. After this, a movement of mass religious conversion started. You were no more on December 6, 1956. The entire country 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 so amazing Dr. Personality of Ambedkar.

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.
Its moral rules should include freedom, equality and fraternity.
Religion should not encourage poverty. His opinion was that what Hindus call religion is a bundle of religious ideals and prohibitions.

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

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

He had no fear or hesitation in saying that this type of religion should be abolished. This work is not irreligious in any way. He said that it is better to have a ‘religion of principles’ instead of a ‘religion based on rules’.

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

There should be a universally accepted religious text of Hindus.
Birthright priesthood should be abolished.
Priests should be selected on the basis of free and open examinations for all.
Government certificate should be 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 forced him to think that it is not possible for the untouchables to get justice in Hindu religion and Hindu society. He knew that mercy, equality and freedom have no place in Hindu religion. That is why he was attracted towards Buddhism because there was humanity there. There was a moral basis and there was no discrimination in justice.

He announced his adoption of Buddhism on October 14, 1956. He used to say that the problem of untouchability is a problem of class hatred. He is the cause of discord between two communities: the upper caste and the untouchable. They knew that trying to end the caste system by remaining within the Hindu religion would be like licking sweet poison.

Kind of. That is why he has asked to abandon Hindu religion and get power from outside. There are four religious leaders in the world – Shri Krishna, Buddha, Jesus and Mohammed. Among these, if anyone could influence him the most, it was Gautam Buddha, who said that his followers should not follow him blindly but should act according to their conscience. Buddhism does not believe in God, but morality has the place of God in it.

Following is a brief discussion of his thoughts and works:

To solve communal problem

Criticism of caste system

opposition to caste system

Emphasis on improvement of untouchables

separate representation for dalits

Legal measures for the salvation of the untouchables

Dr . Ambedkar and religious conversion

Support of workers’ interests

The constitution of India

To solve the communal problem, he says, “My view on this subject depends on two things: The first thing is that to solve the communal problem, it is very important for us to decide on such principles on the basis of which the final solution can be arrived at.” The second thing is that the principles we decide should be applied to everyone without fear and without favoritism. The communal problem depends on three achievements – the number of members in the assemblies, the rights in the cabinet and the attainment of government jobs. I want to sort out the principles that can be applied to these three. As far as government jobs are concerned, all that needs to be done is to legalize the existing ratio.

There should be the same ratio 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 an accepted practice and tradition that in case of death of Parliamentary Secretaries, those from the minority should also have proper opportunity for their representation. “Further he also says, “The first thing is that India’s majority is a communal majority, not a political majority. In such a situation, what may be appropriate in the situation of England 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 majority in the Assembly. The committee will have 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. The third thing is that in a sense the Cabinet should be non-parliamentary, which means that it should remain stable till the end of the term of the Legislative Assembly so that the members of the Government Department are also elected from the members of the Legislative Assembly, so that they can sit in the Lok Sabha. Have the right to speak, vote and answer questions. ,

Ambedkar ji had said that if the Constitution of India is not the best among the constitutions of the world, then it is not inferior either. He did not hesitate in saying that the entire responsibility of efficiently running and implementing the Constitution rests on its drivers. If the drivers are bad then no matter how good the Constitution is, it will prove useless. He had said in the Rajya Sabha, “We built a wonderful temple in the form of the Constitution, but even before it was consecrated by the gods, it was taken over by demons.” Had to endure and endure, hardly any other Indian intellectual, thinker and leader had to endure. There is no need to say how much the Indian society has exploited the Harijans. They have been treated like animals for centuries. He spent his life here like an animal. 80 years ago, Ambedkar, being a Harijan, had also suffered what Harijans have been suffering for thousands of years. After independence, it was his tireless effort that in independent India, Harijans should get equal opportunities for progress and some special facilities should also be provided to improve their economic and social condition.

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

” He had no hesitation in saying that the religious and social practices that became prevalent to protect the caste system had a deep impact on the economic system of the society, which not only led to a continuous increase in social and economic disparities in the society. Rather it reached its extreme.

While making the Constitution of any country, it is necessary to keep in mind the social structure of a particular country because social forces do not only work in the social sphere, but later on, they also start establishing their authority in the political sphere. This is the position and this is the viewpoint of the untouchables, I firmly believe that this

It is an uncontroversial question. Some English-educated upper caste Hindus present such an argument that there is no difference between the Hindu caste system and the European caste system. But this notion is completely wrong. The groups formed by class system are anti-social and the castes formed by varna system are definitely 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, hence its political structure should also be completely different. The above thoughts of Ambedkarji clearly explain the socio-economic circumstances and conditions of the untouchables that the Indian caste system and caste system created such an economic-social system that the untouchable remained a helpless creature in it. He was considered a rotten part of the society. He did not have any kind of power. Political power and facilities were just a dream for him. Feudal practices have exploited the untouchables for centuries. They have been kept and treated like slaves. Therefore, to improve their economic-social condition in independent India, they should get some special facilities in the Constitution.

In this way, with his tireless efforts, Ambedkar ji succeeded in providing some special facilities to the Harijans – in education, job and political fields, which has been explained in the Constitution.

Labor and Constitution The central government has unlimited powers. He has immense power. On one hand it can create laws and on the other hand it can also implement them. The Constitution is the source of guidance for the political, social and economic direction of the government. The Constitution also decides what kind of economic system there 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 ji’s greatness and his personality can be seen and tested through his works. At the time of drafting the Constitution, his attention was also towards the various caste and communal problems of the Indian society. He was ready to solve all these problems without any bias or prejudice. He used to present his valuable suggestions for this. Among the many serious and complex problems of India, there is also communalism, which he wanted to solve in a constitutional manner. “The majority may be given a little more representation than the minority community, but it cannot demand an absolute majority in any case.

This principle should be recognized in the provinces where Hindus are in majority and this principle should be recognized in the provinces where Muslims are in majority. The meaning of my statement is that the majority community should not get more than 40 percent representation anywhere. He also said that till now 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’. Dr . Ambedkar considers ‘Manusmriti’ as a symbol of injustice, inequality and exploitation. There was deep resentment among them against the traditional system of Hindus. Under his leadership, burning of ‘Manusmriti’ was carried out many times. His view was that Manusmriti has enslaved the untouchables by exploiting them socially, economically, religiously and politically.

It is based on debit. 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 the democratic parliament.”

According to him, the caste system was the biggest flaw of the Hindu society. They wanted to destroy the caste system completely. Dr . Ambedkar was of the opinion that the Hindu scheme of social structure based on four varnas had given rise to the caste system and untouchability. Due to this caste system, inequality and exploitation is prevalent. His view was that the problems of the untouchables cannot be solved by small reforms but for this, revolutionary social change is required. His view was that in the beginning there was no caste system. Over time, some selfish people of the society who were of higher status started this practice. They forced some weak people to work and kept them in their slavery and deprived them of education and business. In this way, Shudras were weakened by adopting casteism.

With the aim of establishing social equality, he gave place to the fundamental rights of equality of the common Indian citizen in various ways through Articles 14 to 18 of the Constitution of independent India. In Ambedkar’s view, ‘Varna struggle’ is more important than ‘class struggle’. As long as the feeling of untouchability, caste system and caste system continue to exist in this country, balanced development of this country is not possible. Therefore, there is a need today that equal opportunities for progress should be provided to all sections of the country and people of all castes, without any discrimination. A rich, prosperous and happy country is one in which at least the basic needs of most of the people are fulfilled. The country can neither be prosperous nor rich just because the upper castes or a few capitalists are prosperous. Therefore, until caste based sentiments, social system based on high and low, economic and social injustice are not eliminated from the country, this country will remain economically and socially a slave to its traditions and customs.

He emphasized that the untouchables should have the desire to live a life of freedom, equality and self-respect. He suggested that the untouchables should organize themselves and fight against oppression by getting education. He also suggested the untouchables to go into government jobs and do farming. In fact, he laid more emphasis on education and women’s reform for the upliftment of the untouchables and Dalits. Dr . Ambedkar was of the view that the own attitude of the untouchables 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 feeling of self-confidence and lead a life of self-respect.

His view was 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 stressed that women themselves should get education and children should also be given education.

Dr . Ambedkar was a supporter of separate representation for Dalits and untouchables. His idea was that like Muslims, the untouchables should also be given separate representation. He made tireless efforts for this. In the first and second Round Table Conferences, he laid maximum emphasis on separate representation for the categories., Dr. Ambedkar wanted to give separate representation to the castes and thus give a large political right to the untouchable class to use all 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 ponds and it is not justified to deprive the untouchables of their use. It was due to his efforts that the water of Ganga Sagar pond was drunk, this was the same pond where the untouchables did not have the right to drink water. In 1930 he led a demonstration for entry into the Kala-Ram temple in Gujarat. He opposed ‘Mahar Watan’, which provided ‘bonded labor and slavery’ for the Mahars of Maharashtra. He also founded ‘Samata Sainik Dal’.

Along with political equality, social equality was provided by the Indian Constitution. Social equality has also been provided in Articles 15 and 16 of the Constitution and Article 17

A provision has been made to declare untouchability as a crime in the eyes of law. Reservation has been given to Scheduled Castes and Scheduled Tribes by the Indian Constitution.

The purpose of this religious conversion was to provide respectable status to the untouchable class by creating its own separate identity. According to Dr. V.P. Verma, “He discovered a moral and tolerant alternative to Marxism in Buddhism and his followers proudly call him the ‘Bodhisattva of the twentieth century.'”

Dr . Ambedkar wanted the untouchables to live a respectable life. There was a feeling of inequality and high and low in Hindu religion, hence for the sake of respect and equality he decided to convert the untouchables. He found the message of equality in Buddhism. Therefore, he resolved to accept Buddhism for his class and in 1956 he accepted Buddhism along with 5 lakh people.

His aim was to uplift the untouchables, Dalits and laborers and he wanted to establish equality by eradicating social discrimination. The secular state in the Constitution and the Untouchability Offense Act are his contributions. He was a strong patriot and a strong supporter of national unity. He was also a supporter of political freedom from the beginning, but the main goal of his life was to create dignified living conditions for the untouchables and to organize the society on the basis of equality, so that the feeling of superiority and inferiority prevalent in the society would end and caste system would be eliminated. There should be no discrimination and exploitation on the basis of caste. He also considered the interests of the workers important and protected them from the exploitation of the mill owners. To fulfill this objective he formed an independent group of workers. A Dr. It is clear from the above thoughts of Ambedkar that he was a social and political thinker dedicated to the cause of the untouchables and Dalits. In fact, they wanted social reform first rather 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 was not opposed to national integration.”

Dr . Ambedkar considers the state as an essential political organization but he does not consider it superior to the society. According to him, the state protects the rights and freedom of the individuals and it removes social, economic and political disparities, it makes internal arrangements and protects from external attacks. The state itself provides facilities for expression of ideas and protects religious freedom. According to him, the state establishes a new system by bringing about 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. Dr . Ambedkar believes in democracy and parliamentary system of governance.

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

Dr. Ambedkar was a great admirer of the parliamentary system of governance. According to him, in the parliamentary system of governance there are three

(1) There is no hereditary rule in it,

(2) No person is a symbol of power in this, and

(3) The public has confidence in the elected representatives. Dr . 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 also believed that in the name of democracy, there should not be tyranny of the majority over the minorities. His view regarding Indian democracy was that individual worship of leadership, caste system and social inequality make it weak.

Dr . Ambedkar was a supporter of the view that some rights should be given a place in the Constitution. Due to his efforts, under the right to equality, provision of social equality has been made through Articles 15 and 16 and provision has been made in Article 17 to declare untouchability as a crime in the eyes of law. But he was of the view that constitutional remedies for the rights had been provided till then. The provision of right to constitutional remedies has no significance unless there is a provision of 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 is the article of the Constitution without which the Constitution would almost become void, then this article (Article 32) Apart from this, I cannot point to any other paragraph. This is the heart and soul of the Constitution. “According to Dr. Ambedkar, every citizen should have freedom of conscience and should have the freedom to accept and propagate any religion. The state should not have any particular religion of its own and neither should the state promote any particular religion. should be encouraged and no one should be 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 would have freedom of conscience and there would also be religious tolerance. In the Constituent Assembly he

He had said, “Secular state does not mean that we will not pay attention to religious sentiments. It only means that the Parliament does not have the right to impose any particular religion on the people of the country. This is the only limitation accepted by the Constitution.” Does.” Dr. Ambedkar worked tirelessly for equality between men and women. The Hindu Code Bill was one of the laws he drafted for this. He was a strong supporter of the Hindu Code Bill. It was propounded by the Hindu Code Bill that caste is not a prescribed criterion for marriage and women’s property rights and inheritance rights were recognised. In fact, this bill was a symbol of the social progress of women. But there was strong opposition to this bill in the Parliament and outside, as a result of which he resigned from the Union Cabinet on September 25, 1951.

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

Dr . Ambedkar had studied Marxism and was influenced by it, but Ambedkar’s ideology is different from the ideology of Maas. Dr . 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 eliminate the evils of the society and establish social equality. The best goal of his life was the liberation of untouchability.

He was a supporter of a secular state and wanted to strengthen the Indian central government. He supported separate representation for 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. His work is very important for the Hindu society and country.

S . Sahay said, “The credit for independence will be given to Mahatma ji and the responsibility of codifying it will rest on the head of his harshest critic i.e. the great architect of our great Constitution, DR B.R. Ambedkar

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Bhimrao Ambedkar

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