B. R. Ambedkar - Wikipedia, The Free Encyclopedia

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Bhimrao Ramji Ambedkar

Chairman of the Constitution Drafting Committee

In office

29 August 1947 24 January 1950

1st Minister of Law and Justice

In office

15 August 1947 September 1951

President Rajendra Prasad

Prime Minister Jawaharlal Nehru

Preceded by Position established

Labour Member, Viceroy's Executive Council

In office

19421946

Preceded by Feroz Khan NoonSucceeded by Position abolished

Personal details

Born 14 April 1891

Mhow, Central Provinces, India

(now in Madhya Pradesh)

Died 6 December 1956 (aged 65)

Delhi, India

Nationality Indian

Spouse(s) Ramabai (m. 1906)[2]

Savita Ambedkar (m. 1948)[3]

B. R. AmbedkarFrom Wikipedia, the free encyclopedia

Bhimrao Ramji Ambedkar([bimraw ramdi

ambekr]; 14 April 1891 6 December 1956),

popularly known as Babasaheb, was an Indian lawyer,

politician and academic. A revivalist for Buddhism in

India, he inspired the Modern Buddhist movement. As

independent India's first law minister, he was principal

architect of the Constitution of India.

Born into a poor Mahar family, Ambedkar campaigned

against social discrimination, the Indian caste system. He

converted to Buddhism and is also credited with providing

a spark for the conversion of hundreds of thousands of

lower caste members to Buddhism. Ambedkar was

posthumously awarded the Bharat Ratna, India's highest

civilian award, in 1990.[4]Eventually earning a lawdegree and doctorates for his study and research in law,

economics and political science from Columbia University

and the London School of Economics, Ambedkar gained a

reputation as a scholar and practiced law for a few years,

later campaigning by publishing journals advocating

political rights and social freedom for India's

untouchables.

He is regarded as a Bodhisattva by some Indian

Buddhists, though he never claimed it himself.[5]

Contents

1 Early life and education

2 Higher education

3 Opposition to untouchability

4 Protests

5 Poona Pact

6 Political career

7 Role in drafting India's Constitution

8 Role in the formation of Reserve Bank of India

9 Role in economic planning

10 Opposition to Article 370 in the Indian

Constitution

11 Second marriage12 Conversion to Buddhism

13 Death

R. Ambedkar - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/B._R._Ambedkar

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Alma mater University of Mumbai

Columbia University

University of London

London School of Economics

Religion Buddhism

Signature

Military service

Awards Bharat Ratna

14 Legacy

15 In popular culture

16 Writings and speeches

17 See also

18 References

19 Further reading

Early life and education

Ambedkar was born in the town and military cantonment of Mhow in the Central Provinces (now in Madhya

Pradesh).[6]

He was the 14th and last child of Ramji Maloji Sakpal and Bhimabai.[7]

His family was of

Marathi background from the town of Ambavade (Mandangad taluka) in Ratnagiri district of modern-day

Maharashtra. They belonged to the Mahar caste, who were treated as untouchables and subjected to socio-

economic discrimination.[8]

Ambedkar's ancestors had long been in the employment of the army of theBritish East India Company, and his father served in the Indian Army at the Mhow cantonment.

[9]

Belonging to the Kabir Panth, Ramji Sakpal encouraged his children to read the Hindu classics. He used his

position in the army to lobby for his children to study at the government school, as they faced resistance

owing to their caste. Although able to attend school, Ambedkar and other untouchable children were

segregated and given little attention or assistance by the teachers. They were not allowed to sit inside the

class. Even if they needed to drink water, someone from a higher caste would have to pour that water from a

height as they were not allowed to touch either the water or the vessel that contained it. This task was

usually performed for the young Ambedkar by the school peon, and if the peon was not available then he

had to go without water, Ambedkar states this situation as "No peon, No Water".[10]

He was required to siton a gunny sack which he had to take home with him.

[11]

Ramji Sakpal retired in 1894 and the family moved to Satara two years later. Shortly after their move,

Ambedkar's mother died. The children were cared for by their paternal aunt, and lived in difficult

circumstances. Three sons Balaram, Anandrao and Bhimrao and two daughters Manjula and Tulasa

of the Ambedkars would go on to survive them. Of his brothers and sisters, only Ambedkar succeeded in

passing his examinations and graduating to a high school. His original surnameAmbavadekarcomes from his

native village 'Ambavade' in Ratnagiri District.[12]

His Brahmin teacher, Mahadev Ambedkar, who was fond

of him, changed his surname from 'Ambavadekar' to his own surname 'Ambedkar' in school records.[12]

Higher education

In 1897, Ambedkar's family moved to Bombay where Ambedkar became the only untouchable enrolled at

Elphinstone High School. In 1906, his marriage to a nine-year old girl, Ramabai, was arranged.[2]

In 1907, he passed his matriculation examination and in the following year he entered Elphinstone College,

which was affiliated to the University of Bombay, becoming the first from his untouchable community to do

so. This success provoked celebrations in his community and after a public ceremony he was presented with

a biography of the Buddha by Dada Keluskar, the author and a family friend.[2]

By 1912, he obtained his

degree in economics and political science from Bombay University, and prepared to take up employment

with the Baroda state government. His wife, by then 15 years old, had just moved his young family and

started work, when he had to quickly return to Mumbai to see his ailing father, who died on 2 February

1913.[13]


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Ambedkar as a young man.

Ambedkar as a barrister in 1922

In 1913, he moved to the United States. He had been awarded a

Baroda State Scholarship of 11.50 (Sterling) per month for three

years under a scheme established by the Gaekwar of Baroda that was

designed to provide opportunities for postgraduate education at

Columbia University in New York City. Soon after arriving there he

settled in rooms at Livingston Hall with Naval Bhathena, a Parsi who

was to be a lifelong friend. He passed his M.A. exam in June 1915,

majoring in Economics, with Sociology, History, Philosophy andAnthropology as other subjects of study; he presented a thesis,

Ancient Indian Commerce. In 1916 he completed his second thesis,

National Dividend of India-A Historic and Analytical Studyfor

another M.A. and finally he received his PhD in Economics in 1917

for his third thesis, after he left for London. On 9 May, he read his

paper Castes in India: Their Mechanism, Genesis and Development

before a seminar conducted by the anthropologist Alexander

Goldenweiser. In October 1916 he enrolled for the Bar course at

Gray's Inn, and also at the same time enrolled at the London School

of Economics where he started work on a doctoral thesis. But in June

1917 he was obliged to go back to India as the term of his scholarship from Baroda ended. However, he was

given permission to return to submit his thesis within four years. His thesis was on the "Indian Rupee."

Ambedkar came back to London at the first opportunity and completed his studies. At the London School of

Economics he took a Master's degree in 1921 and in 1923 he took his D.Sc.in Economics, and the same year

he was called to the Bar by Gray's Inn. His third and fourth Doctorates (Ll.D, Columbia, 1952 and Ll.D.,

Osmania, 1953) were conferred honoris causa.

Incidentally, in his journey (1917) he travelled separately from his collection of books, which were lost when

the ship on which they were dispatched was torpedoed and sunk by a German submarine.[13]

Opposition to untouchability

As Ambedkar was educated by the Princely State of Baroda, he was

bound to serve it. He was appointed as Military Secretary to the

Gaikwad but had to quit within a short time. He described the

incident in his autobiography, Waiting for a Visa.[10]Thereafter he

tried to find ways to make a living for his growing family. He worked

as a private tutor, as an accountant, and established an investment

consulting business, but it failed when his clients learned that he was

an untouchable.[14]

In 1918 he became Professor of PoliticalEconomy in the Sydenham College of Commerce and Economics in

Mumbai. Even though he was successful with the students, other

professors objected to his sharing the same drinking-water jug that

they all used.[15]

Ambedkar had been invited to testify before the Southborough

Committee, which was preparing the Government of India Act 1919.

At this hearing, Ambedkar argued for creating separate electorates

and reservations for untouchables and other religious

communities.[16]

In 1920, he began the publication of the weeklyMooknayak(Leader of the Silent) in Mumbai with the help of Shahu

II (18741922), Maharaja of Kolhapur.[17]

Ambedkar went on to work as a legal professional. In 1926 he successfully defended three non-Brahmin


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leaders who had accused the Brahmin community of ruining India and were then subsequently sued for libel.

Dhananjay Keer notes that "The victory was resounding, both socially and individually, for the clients and

the Doctor".[18]

Protests

While practicing law in the Bombay High Court, he tried to uplift the untouchables in order to educate them.

His first organised attempt to achieve this was the Bahishkrit Hitakarini Sabha, which was intended to

promote education and socio-economic improvement, as well as the welfare of "outcastes", at the time

referred to as depressed classes.[19]For the protection of Dalit rights he started many periodicals likeMook

Nayak,Bahishkrit Bharat, andEquality Janta.[20]

He was appointed to the Bombay Presidency Committee to work with the all-European Simon Commission

in 1925.[21]This commission had sparked great protests across India, and while its report was ignored by

most Indians, Ambedkar himself wrote a separate set of recommendations for the future Constitution of

India.[22]

By 1927 Ambedkar decided to launch active movements against untouchability. He began with public

movements and marches to open up and share public drinking water resources. He also began a struggle for

the right to enter Hindu temples. He led a satyagrahain Mahad to fight for the right of the untouchable

community to draw water from the main water tank of the town.[23]

In 1930, Ambedkar launched Kalaram Temple movement. This was a non-violent movement for which he

was preparing for three months. About 15000 volunteers assembled at Kalaram Temple satygraha making

one of the greatest processions of Nashik. The procession was headed by a military band, a batch of scouts,

women and men walked in discipline, order and determination to see the god for the first time. When they

reached to gate, the gates were closed by Brahmin authorities. This movement was for human dignity and

self-respect.[24]

Poona Pact

Due to Ambedkar's prominence and popular support amongst untouchable community, he was invited to

attend the Second Round Table Conference in London in 1932.[25]

Gandhi fiercely opposed a separate

electorate for untouchables, saying he feared that such an arrangement would split Bhramins and Dalits,

dividing the Hindu community into two groups.[25]

In 1932, when the British had agreed with Ambedkar and announced a Communal Award of a separate

electorate, Gandhi protested by fasting while imprisoned in the Yerwada Central Jail of Poona. The fast

provoked huge civil unrest across India and orthodox Hindu leaders, Congress politicians and activists such

as Madan Mohan Malaviya and Palwankar Baloo organised joint meetings with Ambedkar and his

supporters at Yerwada. Fearing a communal reprisal and genocidal acts against untouchables, Ambedkar was

forced into agreeing with Gandhi.[26]

This agreement, which saw Gandhi end his fast and Ambedkar drop his

demand for a separate electorate, was called the Poona Pact. Instead, a certain number of seats were

reserved specifically for untouchables (who in the agreement were called the "Depressed Class").[27]

Political careerIn 1935, Ambedkar was appointed principal of the Government Law College, Mumbai, a position he held for

two years. Settling in Mumbai, Ambedkar oversaw the construction of a house, and stocked his personal


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library with more than 50,000 books.[28]

His wife Ramabai died after a long illness in the same year. It had

been her long-standing wish to go on a pilgrimage to Pandharpur, but Ambedkar had refused to let her go,

telling her that he would create a new Pandharpur for her instead of Hinduism's Pandharpur which treated

them as untouchables. Speaking at the Yeola Conversion Conference on 13 October in Nasik, Ambedkar

announced his intention to convert to a different religion and exhorted his followers to leave Hinduism.[28]

He would repeat his message at numerous public meetings across India.

In 1936, Ambedkar founded the Independent Labour Party, which contested in the 1937 Bombay election tothe Central Legislative Assembly for the 13 reserved and 4 general seats and securing 11 and 3 seats

respectively.[29]

Ambedkar published his bookAnnihilation of Castein the same year. It strongly criticised Hindu orthodox

religious leaders, the caste system in general[30]

and included "a rebuke of Gandhi" on the subject.[31]

Ambedkar served on the Defence Advisory Committee[32]

and the Viceroy's Executive Council as minister

for labour.[32]

In his work Who Were the Shudras?, Ambedkar attempted to explain the formation of Untouchables. He sawthe Shudras and Ati Shudras who form the lowest caste in the ritual hierarchy of the caste system, as being

separate from Untouchables. Ambedkar oversaw the transformation of his political party into the Scheduled

Castes Federation, although it performed poorly in the elections held in 1946 for the Constituent Assembly

of India.

Ambedkar was also critical of Islam and its practices in South Asia. While justifying the Partition of India, he

condemned the practice of child marriage, as well as the mistreatment of women, in Muslim society.

No words can adequately express the great and many evils of polygamy and concubinage, and

especially as a source of misery to a Muslim woman. Take the caste system. Everybody infers

that Islam must be free from slavery and caste. [...] [While slavery existed], much of its support

was derived from Islam and Islamic countries. While the prescriptions by the Prophet regarding

the just and humane treatment of slaves contained in the Koran are praiseworthy, there is

nothing whatever in Islam that lends support to the abolition of this curse. But if slavery has

gone, caste among Musalmans [Muslims] has remained.[33]

Role in drafting India's Constitution

Upon India's Transfer of Power by British Government to leaders of High Cast on 15 August 1947, the new

Congress-led government invited Ambedkar to serve as the nation's first Law Minister, which he accepted.On 29 August, he was appointed Chairman of the Constitution Drafting Committee, charged by the

Assembly to write India's new Constitution.[34]

Granville Austin has described the Indian Constitution drafted by Ambedkar as 'first and foremost a social

document'. ... 'The majority of India's constitutional provisions are either directly arrived at furthering the

aim of social revolution or attempt to foster this revolution by establishing conditions necessary for its

achievement.'[35]

The text prepared by Ambedkar provided constitutional guarantees and protections for a wide range of civil

liberties for individual citizens, including freedom of religion, the abolition of untouchability and theoutlawing of all forms of discrimination. Ambedkar argued for extensive economic and social rights for

women, and also won the Assembly's support for introducing a system of reservations of jobs in the civil

services, schools and colleges for members of scheduled castes and scheduled tribes and Other Backward


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People paying tribute at the central

statue of Babasaheb Ambedkar in Dr.

Babasaheb Ambedkar Marathwada

University in Aurangabad.

Class, a system akin to affirmative action.[36]

India's lawmakers

hoped to eradicate the socio-economic inequalities and lack of

opportunities for India's depressed classes through these

measures.[37]

The Constitution was adopted on 26 November 1949

by the Constituent Assembly.[38]

Ambedkar resigned from the cabinet in 1951 following the stalling in

parliament of his draft of the Hindu Code Bill, which sought to

expound gender equality in the laws of inheritance and marriage.[39]

Ambedkar independently contested an election in 1952 to the lower

house of parliament, the Lok Sabha, but was defeated.[40]

He was

appointed to the upper house, of parliament, the Rajya Sabha in

March 1952 and would remain as member till death.[41]

Role in the formation of Reserve Bank of

IndiaAmbedkar was an economist by training and until 1921 his career

was as a professional economist. It was after that time that he

became a political leader. He wrote three scholarly books on

economics:

Administration and Finance of the East India Company,

The Evolution of Provincial Finance in British India, and

The Problem of the Rupee: Its Origin and Its Solution[42][43][44]

The Reserve Bank of India (RBI), formed in 1934, was based on the ideas that Ambedkar presented to the

Hilton Young Commission.[42][44][45][46]

Role in economic planning

Ambedkar was the first Indian to pursue Economics doctorate degree abroad.[47]

According to him the

industrialization and agricultural industry growth could enhance the economy of the nation.[48]

He stressed

on money investment in the agricultural industry as the primary industry of India.[49]

Accoding to Sharad

Pawar, Union agriculture minister, Ambedkars vision benefited the government in accomplishing the food

security goal.[50]

He supported economic and social development of the society for nations progress. He also

emphasised on education, public hygiene, community health, residential facilities as the basic amenities.[48]

His DSc thesis "The problems of Ruppee, its origin and solution (1923)" reveals the factors responsible for

Rupee fall.[49]

He proved the importance of price stability than exchange stability. He analysed the silver

and gold rate exchange and its effect on Indian economy. He found out the reasons for the failure of British

Indian economys public treasury.[49]

He found the loss made by British rule on Indian development.[51]

He is creditworthy to establish Finance Commission of India. He did not support the income tax policy for

the lower income group community. He contributed in Land Revenue Tax and excise duty policies tostabilize Indian economy.

[49]He played an important role in the land reform and the state economic

development.[52]

According to him Hindu caste system, divided labours, was one of the hurdles for the

economic progress. He emphasised on free economy with stable rupee which India has adopted recently.[49]


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Annal Ambedkar Manimandapam,

Chennai

Bust of Ambedkar at Ambedkar

Museum in Pune

Refuges and Five Precepts from a Buddhist monk in the traditional manner, Ambedkar completed his own

conversion, along with his wife. He then proceeded to convert some 500,000 of his supporters who were

gathered around him.[59]

He prescribed the 22 Vows for these converts, after the Three Jewels and Five

Precepts. He then traveled to Kathmandu in Nepal to attend the Fourth World Buddhist Conference.[60]

His

work on The Buddha or Karl Marxand "Revolution and counter-revolution in ancient India" remained

incomplete.[63]

Death

Since 1948, Ambedkar had been

suffering from diabetes. He was

bed-ridden from June to October in

1954 owing to side-effects from his

medication and failing eyesight.[59]

He had been increasingly

embittered by political issues, which

took a toll on his health. His healthworsened during 1955. Three days

after completing his final

manuscript The Buddha and His

Dhamma, Ambedkar died in his

sleep on 6 December 1956 at his home in Delhi.

A Buddhist cremation[64]

was organised for him at Dadar Chowpatty

beach on 7 December,[65]attended by half a million sorrowing

people.[66]

A conversion program was supposed to be organised on 16

December 1956.[67]So, those who had attended the cremation were also

converted to Buddhism at the same place.[67]

Ambedkar was survived by his second wife, who died in 2003.[68]

and his son Yashwant (known as

Bhaiyasaheb Ambedkar).[69]

Ambedkar's grandson, Ambedkar Prakash Yashwant, is the chief-adviser of the

Buddhist Society of India,[70]leads the Bharipa Bahujan Mahasangh[71]and has served in both houses of

the Indian Parliament.[71]

A number of unfinished typescripts and handwritten drafts were found among Ambedkar's notes and papers

and gradually made available. Among these were Waiting for a Visa, which probably dates from 193536and is an autobiographical work, and the Untouchables, or the Children of India's Ghetto, which refers to

the census of 1951.[59]

A memorial for Ambedkar was established in his Delhi house at 26 Alipur Road. His birthdate is celebrated

as a public holiday known as Ambedkar Jayanti or Bhim Jayanti. He was posthumously awarded India's

highest civilian honour, the Bharat Ratna, in 1990.[72]

On the anniversary of his birth and death, and on Dhamma Chakra Pravartan Din (14 October) at Nagpur, at

least half a million people gather to pay homage to him at his memorial in Mumbai. [73]Thousands of

bookshops are set up, and books are sold. His message to his followers was"Educate!,Organize!,Agitate!".

[74]

Legacy


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A bookseller in Chaitya Bhoomi

peddles Buddhist calendars and books

by Ambedkar

Ambedkar's legacy as a socio-political reformer, had a deep effect on

modern India.[75][76]

In post-Independence India his socio-political

thought has acquired respect across the political spectrum. His

initiatives have influenced various spheres of life and transformed the

way India today looks at socio-economic policies, education and

affirmative action through socio-economic and legal incentives. His

reputation as a scholar led to his appointment as free India's first law

minister, and chairman of the committee responsible to draft aconstitution. He passionately believed in the freedom of the

individual and criticized equally both caste society. His allegation of

Hinduism foundation of caste system, made him controversial and

unpopular among the Hindu community.[77]

His conversion to

Buddhism sparked a revival in interest in Buddhist philosophy in

India and abroad.[78]

Many public institutions are named in his honour, and the Dr.

Babasaheb Ambedkar International Airport in Nagpur, otherwise

known as Sonegaon Airport. A large official portrait of Ambedkar ison display in the Indian Parliament building. Ambedkar, was voted as

the "Greatest Indian" in 2012 by a poll organised by History TV18

and CNN IBN. Nearly 20 million votes were cast, making him the

most popular Indian figure since the launch of the initiative.[79][80]

Due to his role in economics, Narendra

Jadhav, a notable Indian economist,[81]

has said that Ambedkar was "the highest educated Indian economist

of all times."[82]

Amartya Sen, said that Ambedkar is "father of my economics", Sen continues that "he was

highly controversial figure in his home country, though it was not the reality. His contribution in the field of

economics is marvelous and will be remembered forever."[83][84]

Ambedkar's political philosophy has given rise to a large number of political parties, publications and

workers' unions that remain active across India, especially in Maharashtra. His promotion of Buddhism has

rejuvenated interest in Buddhist philosophy among sections of population in India. Mass conversion

ceremonies have been organised by human rights activists in modern times, emulating Ambedkar's Nagpur

ceremony of 1956.[85]

Outside India, at the end of the 1990s, some Hungarian Romani people drew parallels between their own

situation and the situation of the downtrodden people in India. Inspired by Ambedkar's approach, they

started to convert to Buddhism.[86]

In popular culture

Several movies, plays, and other works have been based on the life and thoughts of Ambedkar.

In Samvidhaan,[87]a TV mini-series on the Making of the Constitution of India directed by Shyam

Benegal, the pivotal role of B. R. Ambedkar is played by Sachin Khedekar.

Jabbar Patel directed the English-language filmDr. Babasaheb Ambedkarin 2000 with Mammootty

enacting the lead role. This biographical depiction was sponsored by the National Film Development

Corporation of India and the government's Ministry of Social Justice and Empowerment. The film was

released after a long and controversial gestation period.[88]

David Blundell, professor of anthropology at UCLA and historical ethnographer, has established


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Arising Light a series of films and events that are intended to stimulate interest and knowledge about

the social and welfare conditions in India.Arising Lightis a film on the life on Ambedkar and social

welfare in India.[89]

The playAmbedkar Aur Gandhi, directed by Arvind Gaur and written by Rajesh Kumar, tracks the

two prominent personalities of its title.[90]

Bhimayana: Experiences of Untouchabilityis a graphic novel narrates episodes from the life ofAmbedkar using Pardhan-Gond style by Durgabai Vyam and Subhash Vyam. The book published by

Navayana Books was identified as one of the top 5 political graphic novel by CNN.[91]

A Vedic scholar from Pune, Prabhakar Joshi, began writing a biography of Ambedkar in Sanskrit in

2004. Joshi is a recipient of Maharashtra Government's 'Mahakavi Kalidas' award. The completed

work,Bhimayan, comprises 1577 Shlokas and is intended as an atonement for the injustice done to the

young Bhimrao by some teachers.[92]

The Ambedkar Memorial has been constructed at Lucknow is dedicated to the memory of Dr. B.R.

Ambedkar. The chaitya consists of monuments showing Ambedkar's biography.[93][94]

Writings and speeches

The Education Department, Government of Maharashtra(Bombay) published the collection of Ambedkar's

writings and speeches in different volumes.[95]


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VolumeNo.

Description

vol. 1. Castes in India: Their Mechanism, Genesis and Development and 11 other essays

vol. 2.Dr Ambedkar in the Bombay Legislature, with the Simon Commission and at the Round Table

Conferences, 19271939

vol. 3.Philosophy of Hinduism; India and the pre-requisites of communism; Revolution and counter-

revolution;Buddha or Karl Marx

vol. 4. Riddles in Hinduism[96]

vol. 5. Essays on untouchables and un-touchability

vol. 6. The evolution of provincial finance in British India

vol. 7. Who were the shudras? ; The untouchables

vol. 8. Pakistan or the partition of India

vol. 9.What Congress and Gandhi have done to the untouchables; Mr. Gandhi and the emancipitation

of the untouchables

vol. 10. Dr. Ambedkar as member of the Governor General's Executive Council, 194246

vol. 11. The Buddha and his Dhamma

vol. 12.Unpublished writings; Ancient Indian commerce; Notes on laws; Waiting for a Visa ;

Miscellaneous notes, etc.

vol. 13. Dr. Ambedkar as the principal architect of the Constitution of India

vol. 14. (2 parts) Dr. Ambedkar and The Hindu Code Bill

vol. 15.Dr. Ambedkar as free India's first Law Minister and member of opposition in Indian Parliament

(19471956)

vol. 16. Dr. Ambedkar's The Pali grammar

vol. 17

(Part I) Dr. B.R. Ambedkar and his Egalitarian Revolution Struggle for Human Rights. Events

starting from March 1927 to 17 November 1956 in the chronological order

(Part II) Dr. B. R. Ambedkar and his Egalitarian Revolution Socio-political and religious

activities. Events starting from November 1929 to 8 May 1956 in the chronological order

(Part III) Dr. B. R. Ambedkar and his Egalitarian Revolution Speeches. Events starting from 1

January to 20 November 1956 in the chronological order

vol. 18 (3 parts) Dr. B. R. Ambedkars Speeches and writing in Marathi

vol. 19 Dr. B. R. Ambedkars Speeches and writing in Marathi

vol. 20 Dr. B. R. Ambedkars Speeches and writing in Marathi

vol. 21 Dr. B. R. Ambedkars Photo Album and correspondence.

An new edition of The Annihilation of Caste, with an introduction by Arundhati Roy, is planned by an

Indian press, Navayana.[31]

See also

Deekshabhoomi

Chaitya Bhoomi

Statue of Equality


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List of civil rights leaders

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^Michael (1999), p. 65, notes that "The concept of Ambedkar as a Bodhisattva or enlightened being who brings

liberation to all backward classes is widespread among Buddhists." He also notes how Ambedkar's pictures are

enshrined side-to-side in Buddhist Vihars and households in India|office = Labour Member in Viceroy's

Executive Counciln Buddhist homes.

5.

^Jaffrelot, Christophe (2005).Ambedkar and Untouchability: Fighting the Indian Caste System. New York:

Columbia University Press. p. 2. ISBN 0-231-13602-1.

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^Pritchett, Frances. "In the 1890s" (http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/timeline

/1890s.html) (PHP). Archived (http://web.archive.org/web/20060907040421/http://www.columbia.edu

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Further reading

Michael, S.M. (1999). Untouchable, Dalits in Modern India. Lynne Rienner Publishers.

ISBN 978-1-55587-697-5.

Beltz, Johannes; Jondhale, S. (eds.).Reconstructing the World: B.R. Ambedkar and Buddhism in India. New

Delhi: Oxford University Press.

Sangharakshita, Urgyen.Ambedkar and Buddhism. ISBN 0-904766-28-4. PDF (http://www.sangharakshita.org/_books/Ambedkar_and_Buddhism.pdf)

Jaffrelot, Christophe (2004).Ambedkar and Untouchability. Analysing and Fighting Caste. New York:

Columbia University Press.


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Omvedt, Gail.Ambedkar: Towards an Enlightened India. ISBN 0-670-04991-3.

Gautam, C. (May 2000).Life of Babasaheb Ambedkar(Second ed.). London: Ambedkar Memorial Trust.

Kuber, W. N.Dr. Ambedkar: A Critical Study. New Delhi: People's Publishing House.

Bholay, Bhaskar Laxman (2001).Dr Dr. Baba Saheb Ambedkar: Anubhav Ani Athavani. Nagpur: Sahitya

Akademi.

Kasare, M. L.Economic Philosophy of Dr. B.R. Ambedkar. New Delhi: B. I. Publications.

Ahir, D. C. The Legacy of Dr. Ambedkar. Delhi: B. R. Publishing. ISBN 81-7018-603-X.

Ajnat, Surendra (1986).Ambedkar on Islam. Jalandhar: Buddhist Publ.

Fernando, W. J. Basil (2000).Demoralisation and Hope: Creating the Social Foundation for Sustaining

DemocracyA comparative study of N. F. S. Grundtvig (17831872) Denmark and B. R. Ambedkar

(18811956) India. Hong Kong: AHRC Publication. ISBN 962-8314-08-4.

"Pakistan or the Partition of India" (http://www.columbia.edu/itc/mealac/pritchett/00ambedkar

/ambedkar_partition/index.html).

Retrieved from "http://en.wikipedia.org/w/index.php?title=B._R._Ambedkar&oldid=608377659"

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