Doctor bhim rao ambedkar biography sample

The work contains the central teachings of the Buddha along with a commentary built into it. He saw Buddhism as an ideology that engages with the world, privileging the poor and exploited. Ambedkar repeatedly asserted that Buddha has a social message. Further, he constructed Buddhism in opposition to Hinduism arguing that if there are some traces of Hinduism in Buddhism, they could be attributed to Brahminical interpolations.

Ambedkar also upheld the superiority of Buddhism over other religions, particularly Islam and Christianity. He suggested that evils such as sati, child marriage and prohibition on widow remarriage were the outcome of caste. Further, if a caste closed its boundaries, other castes were also forced to follow the suit. The Brahmins closing themselves socially first gave rise to the system of castes.

He also found that the caste name is an important feature, which keeps inequality in the normative anchor of the caste system. Graded inequality restricts the reach of equality to members of the caste at the most. Ambedkar thought that caste is an essential feature of the Hindu religion. Although a few reformers may have denounced it, for the vast majority of Hindus breaking the codes of caste in a clear violation of deeply held religious beliefs.

He found Gandhi subscribing to caste initially and later opposing it but upholding varna instead. It led to upholding graded inequality and the denial of freedom and equality, social relations that cannot beget community bonds. The solution that Ambedkar proposed was the annihilation of caste. He suggested inter-caste marriage and inter-dinning for the purpose although the latter by itself is too weak to forge any enduring bonds.

Further, he felt that hereditary priesthood should go and it should remain open to all the co-religionists endowed with appropriate qualifications as certified by the state. Ambedkar, however, felt that these suggestions would not be acceptable to Hindus. After the early s he gave up any hope of reforming Hinduism except for a belief while with the Hindu Code Bill which was, in a way, the continuation of the agenda he had set for himself in the s.

However, with untouchability, there is often a failure of words. Grief is merged with anger. He often exclaims how an institution of this kind has been tolerated and even defended. He evinces deep suspicions about the bona fides of others in terms of their engagement with it. He distinguished the institution of untouchability from that of caste, though the former is reinforced by the latter, and Brahminism constituted the enemy of both.

He felt that it was difficult for outsiders to understand the phenomena. He thought human sympathy would be forthcoming towards alleviating the plight of the untouchables, but at the same time anticipated hurdles to be crossed — hurdles made of age-old prejudices, interests, religious retribution, the burden of the social pyramid above and the feeble resources that the untouchables could muster.

He found that the colonial administration did little to ameliorate the lot of the untouchables. Ambedkar felt that untouchables have to fight their own battle and if others are concerned about them, then, such a concern has to be expressed in helping them to fight rather than prescribing solutions to them. He discussed attempts to deny the existence of untouchables and to reduce the proportion of their population in order to deny them adequate political presence.

Doctor bhim rao ambedkar biography sample: Dr. B. R. Ambedkar, fondly

He resorted to comparison with what he called the parallel cases, such as the treatment meted out to slaves and Jews but found the lot of the untouchables worse than theirs. He maintained a graphic account of the course of the movement of the untouchables, although this was much more specific about the movement in the Bombay Presidency.

He threw scorn at the Gandhian attempt to remove untouchability and termed it as a mere facade aimed at buying over the untouchables with kindness. He presented voluminous empirical data to defend such a thesis, and suggested his own strategies to confront untouchability, warning untouchables not to fall into the trap of Gandhism. He exhorted them to fight for political power.

Although he did not find the lot of untouchables better among Christians and Muslims, he felt that they had a better option as they did not subscribe to untouchability as a religious tenet. Ambedkar was also deeply sensitive to insinuations offered by others to co-opt untouchables within their political ambit. Ambedkar rarely went into the question of the origin of untouchability in history.

He rebutted the suggestion that race has anything to do with it, and did not subscribe to the position that caste has its basis in race either. However, in one instance, he proposed a very imaginative thesis that untouchables were broken men living on the outskirts of village communities who, due to their refusal to give up Buddhism and beef-eating, came to be condemned as untouchables.

He did not repeat this thesis in any central way later to the fold either. It has to be noted that the thesis was proposed when Ambedkar was fighting for the recognition that untouchables were a separate element in India and, therefore, should be constitutionally evolved with appropriate safeguards, while the colonial administration and Gandhian leadership were prepared to recognize only the Muslims and Sikhs as distinct communities.

As in the case of the untouchables, Ambedkar attempted to construct a separate identity of Shudras as well and this too during the second half of the s. He identified himself with the non-Brahmins and attempted to build a non-Aryan Naga identity ascribing to it the signal achievements of Indian civilization. He also proposed to write on the clash of the Aryans and the Nagas much more elaborately than he was to do.

He saw them basically as outside the pale of civilization and blamed Hinduism for confining them to such sub-human levels. Ambedkar, however, did not explore the tribal cultures and also not attempted to build a political bridgehead with them, although in terms of deprivation, he felt, the untouchables and these communities formed a common constituency.

Ambedkar acknowledged the presence of linguistic and cultural identities but he was deeply suspicious of them. It is not so much their productivity to cast themselves as a nationality that makes him apprehensive but their tendency to exclude minorities that do not share the dominant identity. He, however, considered the fact of identity seriously, going to the length of suggesting that he was a conservative but arguing that identity should be within the bounds of rule of law, the demands of development, justice and participation.

Doctor bhim rao ambedkar biography sample: Bhimrao Ramji Ambedkar was an

Social reforms in India were increasingly fragmented into regional ambits by the first decade of the twentieth century becoming part of the emerging regional identities. Ambedkar refocused the reform question at the all-India level once again and, in a way, made Gandhi to accord priority to it in spite of the discomfiture of Jawaharlal Nehru and others.

Ambedkar also took an active interest in the working class movement and sometimes occupied formal positions in the trade unions. He understood their concerns as had lived in a working class locality for over two decades. However, he felt that the Indian working class had not come to address the caste question. On the contrary, the division of labour in industrial establishments was based on caste relations and he pointed out that as long as the working class was fragmented into castes, their common bond would prove too fragile to wage determined struggles.

It was entitled as Ancient Indian Commerce and included three fascinating chaptersviz. It projected India as a land, which has deep and varied ties with other countries based on the nature of its economy. In The Administration and Finance of East India Company, Ambedkar provided a lucid account of the organization of the East India Company, its sources of revenue and items of expenditure upto The arguments for centralization and decentralization almost echo our arguments in the present: with Ambedkar himself discretely subscribing to financial decentralization on the principle that power and responsibility should belong to that level which can make optimum use of it.

Such an allocation, while making the states strong and viable, would contribute towards strong and effective central government as well, by taking away from it power and responsibility which it cannot exercise effectively. After these major forays into the domain of the economy, Ambedkar made only certain selective interventions in this area.

What is known is that he was born into an influential family in Lower Baroda region in western India. He had two sisters and a brother, all of whom also became illustrious public figures in their own right. He also developed a great admiration for British rule and always considered himself an Indian patriot. Inat the age of 20, Ambedkar married Savitribai Dasi, who was just 13 years old at the time.

The marriage was arranged by her father and it was not a happy one. According to Ambedkarshe was generally ill from the effects of hard work that she had put up with for him, but also due to peptic ulcers. The couple separated in FromMehera travelled to many parts of the world, including Europe, South Africa and Canada among others.

He was also the founder of the legendary Indian Constitution, which guarantees fundamental rights to all citizens. Ambedkar studied at the renowned Elphinstone College in Bombay before going on to study law at the London University. He returned to India in and began practice as a barrister in Nagpur. InAmbedkar was appointed Law Minister in the new cabinet of Prime Minister Jawaharlal Nehru and worked tirelessly on formulating a progressive statute that would protect individual rights and guarantee equal opportunity for all Indians.

The Constitution of India was finally adopted on November 15,after years of struggle and debate. He wrote the most among his contemporary politicians. He wrote a total of 32 books 10 are incomplete10 memos, testimonies and statements, 10 research documents, reviews of articles and books and 10 preface and predictions. Buddha and his Dhamma is the last book of Ambedkar.

Doctor bhim rao ambedkar biography sample: The life of Dr. Bhimrao Ambedkar

Bharat Ratna Dr. Ambedkar made significant contribution to nation building in 65 years of his life by doing countless works in various fields, social, economic, political, educational, religious, historical, cultural, literary, industrial, constitutional, etc. In 65 years of his life, Ambedkar made significant contribution in nation building by doing countless work in various fields like social, economic, political, educational, religious, historical, cultural, literary, industrial, constitutional etc.

During the years tohe edited five weekly and fortnightly periodicals named Silent Nayak, Bahishkrit Bharat, Samta, Janata and Prabuddha Bharat to awaken the unaware, exploited and uneducated people. The establishment of the Reserve Bank of India in India in his economic, financial and administrative contributions, the problem of the research paper Rupees written by Dr.

Ambedkar - its origin and remedy and the history of Indian practice and banking, texts and his evidence before the Hilton Young Commission Since on the basis. The Finance Commission was established in the country on the basis of his second research work "" Development of Provincial Finance in British India ". Industrial development, water harvesting, irrigation, increasing the productivity and income of laborers and farmers, cultivating collective and cooperative development, establishing a socialist republic dominated by state ownership of land and nationalization.

The constitution and the contribution of nation building are as follows: He prepared the Indian Constitution based on equality, equality, fraternity and humanity with hard work of 02 years 11 months and 17 days and handed over the then President Dr. Rajendra Prasad on 26 November to the country. A, presenting a thesis on Ancient Indian Commerce.

Ambedkar was a professional economist until He also investigated how the Indian economy could successfully develop. Inhe had to return to India to serve in the Baroda State military. He quit and found work as a private tutor. He also went on to serve as a lawyer. In the s, Ambedkar became increasingly concerned and active about the plight of his fellow cast members.

He became a high profile figure within Indian politics. Inhe founded the Bahishkrit Hitkarini Sabha — an organisation dedicating to improving the welfare of outcasts. During the s, he became more active in organising protests against discrimination. He attacked elements of orthodox Hinduism — burning copies of Manusmrti Laws of Manu which he felt justified caste discrimination.

What is required is a profound and thorough conviction of justice, necessity and importance of political and social rights. Inhe led about 15, untouchables in a peaceful procession to gain admission to Kalaram Temple. Ambedkar wrote prolifically on the subject of caste. He strongly criticised orthodox Hinduism and the caste system in particular.

His book — The Annihilation of Caste — expressed these views most force ably. He was also critical of Islam for the way he felt it justified slavery and the mistreatment of women. Indeed, the Muslims have all the social evils of the Hindus and something more. That something more is the compulsory system of purdah for Muslim women. Ambedkar 1.

Ambedkar believed that the rights of untouchables could be best served by having a separate electorate for the untouchables. However, Mahatma Gandhi was deeply opposed to this plan to divide the electorate.