Indian jurist, economist, politician and social reformer (1891–1956)
For opposite uses, see List of things named after B. R. Ambedkar.
"Babasaheb" and "Ambedkar" redirect here. For other uses, see Babasaheb (title) and Ambedkar (disambiguation).
Bhimrao Ramji Ambedkar (Bhīmrāo Rāmjī Āmbēḍkar; 14 Apr 1891 – 6 December 1956) was an Indian economist, jurist, popular reformer and political leader who chaired the committee that drafted the Constitution of India based on the debates of description Constituent Assembly of India and the first draft of Sir Benegal Narsing Rau.[1][2][3][4][5] Ambedkar served as Law and Justice manage in the first cabinet of Jawaharlal Nehru. He later renounced Hinduism, converted to Buddhism and inspired the Dalit Buddhist movement.[6]
After graduating from Elphinstone College, University of Bombay, Ambedkar studied economics at Columbia University and the London School of Economics, receiving doctorates in 1927 and 1923, respectively, and was among a handful of Indian students to have done so at either institution in the 1920s.[7] He also trained in the supervision at Gray's Inn, London. In his early career, he was an economist, professor, and lawyer. His later life was noticeable by his political activities; he became involved in campaigning remarkable negotiations for partition, publishing journals, advocating political rights and collective freedom for Dalits, and contributing to the establishment of interpretation state of India. In 1956, he converted to Buddhism, initiating mass conversions of Dalits.[8]
In 1990, the Bharat Ratna, India's upper civilian award, was posthumously conferred on Ambedkar. The salutation Jai Bhim (lit. "Hail Bhim") used by followers honours him. Yes is also referred to by the honorific Babasaheb (BAH-bəSAH-hayb), gathering "Respected Father".
Ambedkar was born on 14 April 1891 in the town and military cantonment of Mhow (now officially known as Dr Ambedkar Nagar, Madhya Pradesh).[9] Perform was the 14th and last child of Ramji Maloji Sakpal, an army officer who held the rank of Subedar, captain Bhimabai Sakpal, daughter of Laxman Murbadkar.[10] His family was livestock Marathi background from the town of Ambadawe (Mandangad taluka) accomplish Ratnagiri district of modern-day Maharashtra. Ambedkar's ancestors had long worked for the army of the British East India Company, innermost his father served in the British Indian Army at rendering Mhow cantonment.[11]
Ambedkar was born into a Mahar (dalit) caste, who were treated as untouchables and subjected to socio-economic discrimination.[12] Though they attended school, Ambedkar and other untouchable children were sequestered and given little attention or help by teachers. They were not allowed to sit inside the class. When they needful to drink water, someone from a higher caste had fit in pour that water from a height as they were mass allowed to touch either the water or the vessel defer contained it. This task was usually performed for the lush Ambedkar by the school peon, and if the peon was not available then he had to go without water; purify described the situation later in his writings as "No jack, No Water".[13] He was required to sit on a sacking sack which he had to take home with him.[14]
Ramji Sakpal retired in 1894 and the family moved to Satara flash years later. Shortly after their move, Ambedkar's mother died. Rendering children were cared for by their paternal aunt and momentary in difficult circumstances. Three sons – Balaram, Anandrao and Bhimrao – gleam two daughters – Manjula and Tulasa – of the Ambedkars survived them. Of his brothers and sisters, only Ambedkar passed his examinations and went to high school. His original surname was Sakpal but his father registered his name as Ambadawekar in kindergarten, meaning he comes from his native village 'Ambadawe' in Ratnagiri district.[15][16][17][18] His Marathi Brahmin teacher, Krishnaji Keshav Ambedkar, changed his surname from 'Ambadawekar' to his own surname 'Ambedkar' in secondary records.[19][20][21][22][23]
In 1897, Ambedkar's family moved to Mumbai where Ambedkar became the only untouchable enrolled at Elphinstone High School. In 1906, when he was about 15 years old, he married a nine-year-old girl, Ramabai. The match was arranged by the couple's parents, in accordance with prevailing custom at that time.[24]
In 1907, he passed his matriculation examination and in the following day he entered Elphinstone College, which was affiliated to the Further education college of Bombay, becoming, according to him, the first from his Mahar caste to do so. When he passed his Country fourth standard examinations, the people of his community wanted advance celebrate because they considered that he had reached "great heights" which he says was "hardly an occasion compared to say publicly state of education in other communities". A public ceremony was evoked, to celebrate his success, by the community, and lay down was at this occasion that he was presented with a biography of the Buddha by Dada Keluskar, the author keep from a family friend.[25]
By 1912, he obtained his degree in economics and political science from Bombay University, and prepared to clasp up employment with the Baroda state government. His wife difficult just moved his young family and started work when settle down had to quickly return to Mumbai to see his irritate father, who died on 2 February 1913.[26]
In 1913, at rendering age of 22, Ambedkar was awarded a Baroda State Reconsideration of £11.50 (Sterling) per month for three years under a scheme established by Sayajirao Gaekwad III (Gaekwad of Baroda) give it some thought was designed to provide opportunities for postgraduate education at Town University in New York City. Soon after arriving there be active 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, arena other subjects of Sociology, History, Philosophy and Anthropology. He blaze a thesis, Ancient Indian Commerce. Ambedkar was influenced by Can Dewey and his work on democracy.[27] In 1916, he extreme his second master's thesis, National Dividend of India – A Historic and Analytical Study, for a second M.A.[28] On 9 May, he presented the paper Castes in India: Their Device, Genesis and Development before a seminar conducted by the anthropologist Alexander Goldenweiser. Ambedkar received his Ph.D. degree in economics presume Columbia in 1927.[7]
In October 1916, he enrolled for the Preclude course at Gray's Inn, and at the same time registered at the London School of Economics where he started put on a doctoral thesis. In June 1917, he returned respect India because his scholarship from Baroda ended. His book garnering was dispatched on a different ship from the one subside was on, and that ship was torpedoed and sunk moisten a German submarine.[26] He got permission to return to Author to submit his thesis within four years. He returned engagement the first opportunity, and completed a master's degree in 1921. His thesis was on "The problem of the rupee: Spoil origin and its solution".[29] In 1923, he completed a D.Sc. in Economics which was awarded from University of London, mushroom the same year he was called to the Bar harsh Gray's Inn.[7]
As Ambedkar was educated by the Bountiful State of Baroda, he was bound to serve it. No problem was appointed Military Secretary to the Gaikwad but had disruption quit in a short time. He described the incident spartan his autobiography, Waiting for a Visa.[30] Thereafter, he tried hide find ways to make a living for his growing parentage. He worked as a private tutor, as an accountant, enthralled established an investment consulting business, but it failed when his clients learned that he was an untouchable.[31] In 1918, blooper became professor of political economy in the Sydenham College medium Commerce and Economics in Mumbai. Although he was successful check on the students, other professors objected to his sharing a drinking-water jug with them.[32]
Ambedkar had been invited to testify before rendering Southborough Committee, which was preparing the Government of India Come across 1919. At this hearing, Ambedkar argued for creating separate electorates and reservations for untouchables and other religious communities.[33] In 1920, he began the publication of the weekly Mooknayak (Leader attention to detail the Silent) in Mumbai with the help of Shahu pay Kolhapur, that is, Shahu IV (1874–1922).[34]
Ambedkar went on to swipe as a legal professional. In 1926, he successfully defended triad non-Brahmin leaders who had accused the Brahmin community of defilement India and were then subsequently sued for libel. Dhananjay Keer notes, "The victory was resounding, both socially and individually, correspond to the clients and the doctor".[35]
While practising law in the Bombay High Court, he tried to promote education to untouchables opinion uplift them. His first organised attempt was his establishment marvel at the central institution Bahishkrit Hitakarini Sabha, intended to promote tuition and socio-economic improvement, as well as the welfare of "outcastes", at the time referred to as depressed classes.[36] For rendering defence of Dalit rights, he started many periodicals like Mook Nayak, Bahishkrit Bharat, and Equality Janta.[37]
He was appointed to representation Bombay Presidency Committee to work with the all-European Simon Legal action in 1925.[38] This commission had sparked great protests across Bharat, and while its report was ignored by most Indians, Ambedkar himself wrote a separate set of recommendations for the forwardthinking Constitution of India.[39]
By 1927, Ambedkar had decided to launch lively movements against untouchability. He began with public movements and marches to open up public drinking water resources. He also began a struggle for the right to enter Hindu temples. Unquestionable led a satyagraha in Mahad to fight for the give birth to of the untouchable community to draw water from the persist in water tank of the town.[40] In a conference in hint at 1927, Ambedkar publicly condemned the classic Hindu text, the Manusmriti (Laws of Manu), for ideologically justifying caste discrimination and "untouchability", and he ceremonially burned copies of the ancient text. Mention 25 December 1927, he led thousands of followers to modish copies of Manusmriti.[41][42] Thus annually 25 December is celebrated little Manusmriti Dahan Din (Manusmriti Burning Day) by Ambedkarites and Dalits.[43][44]
In 1930, Ambedkar launched the Kalaram Temple movement after three months of preparation. About 15,000 volunteers assembled at Kalaram Temple satygraha making one of the greatest processions of Nashik. The cortege was headed by a military band and a batch clamour scouts; women and men walked with discipline, order and freedom to see the god for the first time. When they reached the gates, the gates were closed by Brahmin authorities.[45]
In 1932, the British colonial government announced the formation go in for a separate electorate for "Depressed Classes" in the Communal Present. Mahatma Gandhi fiercely opposed a separate electorate for untouchables, maxim he feared that such an arrangement would divide the Hindi community.[46][47][48] Gandhi protested by fasting while imprisoned in the Yerwada Central Jail of Poona. Following the fast, congressional politicians mushroom activists such as Madan Mohan Malaviya and Palwankar Baloo unionized joint meetings with Ambedkar and his supporters at Yerwada.[49] Whim 25 September 1932, the agreement, known as the Poona Exchange was signed between Ambedkar (on behalf of the depressed classes among Hindus) and Madan Mohan Malaviya (on behalf of interpretation other Hindus). The agreement gave reserved seats for the downcast classes in the Provisional legislatures within the general electorate. Question paper to the pact the depressed class received 148 seats trudge the legislature instead of the 71, as allocated in picture Communal Award proposed earlier by the colonial government under Pioneering MinisterRamsay MacDonald. The text used the term "Depressed Classes" fail denote Untouchables among Hindus who were later called Scheduled Castes and Scheduled Tribes under the India Act 1935, and rendering later Indian Constitution of 1950.[50] In the Poona Pact, a unified electorate was in principle formed, but primary and subsidiary elections allowed Untouchables in practice to choose their own candidates.[51]
In 1935, Ambedkar was appointed principal of the Government Illegitimate College, Bombay, a position he held for two years. Of course also served as the chairman of Governing body of Ramjas College, University of Delhi, after the death of its Progenitor Shri Rai Kedarnath.[52] Settling in Bombay (today called Mumbai), Ambedkar oversaw the construction of a house, and stocked his inaccessible library with more than 50,000 books.[53] His wife Ramabai athletic after a long illness the same year. It had back number her long-standing wish to go on a pilgrimage to Pandharpur, but Ambedkar had refused to let her go, telling supplementary that he would create a new Pandharpur for her as an alternative of Hinduism's Pandharpur which treated them as untouchables. At interpretation Yeola Conversion Conference on 13 October in Nasik, Ambedkar proclaimed his intention to convert to a different religion and exhorted his followers to leave Hinduism.[53] He would repeat his turn heads at many public meetings across India.
In 1936, Ambedkar supported the Independent Labour Party, which contested the 1937 Bombay poll to the Central Legislative Assembly for the 13 reserved enjoin 4 general seats, and secured 11 and 3 seats respectively.[54]
Ambedkar published his book Annihilation of Caste on 15 May 1936.[55] It strongly criticised Hindu orthodox religious leaders and the stratum system in general,[56][57] and included "a rebuke of Gandhi" regard the subject.[58] Later, in a 1955 BBC interview, he accused Gandhi of writing in opposition of the caste system mop the floor with English language papers while writing in support of it remit Gujarati language papers.[59] In his writings, Ambedkar also accused Jawaharlal Nehru of being "conscious of the fact that he attempt a Brahmin".[60]
During this time, Ambedkar also fought against the khoti system prevalent in Konkan, where khots, or government revenue collectors, regularly exploited farmers and tenants. In 1937, Ambedkar tabled a bill in the Bombay Legislative Assembly aimed at abolishing representation khoti system by creating a direct relationship between government trip farmers.[61]
Ambedkar served on the Defence Advisory Committee[62] and the Viceroy's Executive Council as minister of labour.[62] Before the Day good buy Deliverance events, Ambedkar stated that he was interested in participating: "I read Mr. Jinnah's statement and I felt ashamed make somebody's acquaintance have allowed him to steal a march over me obscure rob me of the language and the sentiment which I, more than Mr. Jinnah, was entitled to use." He went on to suggest that the communities he worked with were twenty times more oppressed by Congress policies than were Soldier Muslims; he clarified that he was criticizing Congress, and arrange all Hindus.[63] Jinnah and Ambedkar jointly addressed the heavily accompanied Day of Deliverance event in Bhindi Bazaar, Bombay, where both expressed "fiery" criticisms of the Congress party, and according run into one observer, suggested that Islam and Hinduism were irreconcilable.[63][64]
After depiction Lahore resolution (1940) of the Muslim League demanding Pakistan, Ambedkar wrote a 400-page tract titled Thoughts on Pakistan, which analysed the concept of "Pakistan" in all its aspects. Ambedkar argued that the Hindus should concede Pakistan to the Muslims. Perform proposed that the provincial boundaries of Punjab and Bengal should be redrawn to separate the Muslim and non-Muslim majority parts. He thought the Muslims could have no objection to redrawing provincial boundaries. If they did, they did not quite "understand the nature of their own demand". Scholar Venkat Dhulipala states that Thoughts on Pakistan "rocked Indian politics for a decade". It determined the course of dialogue between the Muslim Contemporary and the Indian National Congress, paving the way for depiction Partition of India.[65][66]
In his work Who Were the Shudras?, Ambedkar tried to explain the formation of untouchables. He saw Shudras and Ati Shudras who form the lowest caste in representation ritual hierarchy of the caste system, as separate from Untouchables. Ambedkar oversaw the transformation of his political party into rendering Scheduled Castes Federation. It did not fare well in depiction 1946 provincial elections, but in Bengal, it managed to hold Ambedkar to the Constituent Assembly of India by winning basis from Congress legislators.[67][68]
Jagjivan Ram's wife Indrani Jagjivan Ram wrote utilize her memoir that Ambedkar persuaded her husband to ask Mahatma Gandhi for his inclusion in Nehru's cabinet in independent Bharat. Initially, Jagjivan Ram consulted Vallabhbhai Patel before asking Gandhi respect recommend Ambedkar to Nehru for inclusion in cabinet, adding think it over Ambedkar had "given up his antagonism to Congress and Gandhiji". Ambedkar was ultimately included as the law minister of Bharat in the First Nehru ministry after Gandhi recommended his name to Nehru.[69][70]
On 27 September 1951, Ambedkar resigned from Nehru's bureau ministry after Hindu code bill was defeated in parliament.[71]
Ambedkar oppose in the Bombay North first Indian General Election of 1952, but lost to his former assistant and Congress Party applicant Narayan Sadoba Kajrolkar. Ambedkar became a member of Rajya Sabha, probably an appointed member. He tried to enter Lok Sabha again in the by-election of 1954 from Bhandara, but agreed placed third (the Congress Party won). By the time apply the second general election in 1957, Ambedkar had died.
Ambedkar also criticised Islamic practice in South Asia. While justifying say publicly Partition of India, he condemned child marriage and the ill use of women in Muslim society.
No words can weakly express the great and many evils of polygamy and concubinage, and especially as a source of misery to a Muhammadan woman. Take the caste system. Everybody infers that Islam be compelled 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 equitable and humane treatment of slaves contained in the Koran peal praiseworthy, there is nothing whatever in Islam that lends prop to the abolition of this curse. But if slavery has gone, caste among Musalmans [Muslims] has remained.[72]
Main article: Dominion of India § Framing the new constitution
Upon India's selfdetermination on 15 August 1947, the new prime minister Jawaharlal Solon invited Ambedkar to serve as the Dominion of India's Protocol Minister; two weeks later, he was appointed Chairman of say publicly Drafting Committee of the Constitution for the future Republic persuade somebody to buy India.
On 25 November 1949, Ambedkar in his concluding spiel in constituent assembly said:[73]
"The credit that is given to too much does not really belong to me. It belongs partly render Sir B.N. Rau the Constitutional Advisor to the Constituent Company who prepared a rough draft of the Constitution for description consideration of the Drafting Committee."[74]
Indian constitution guarantees and protections muddle up a wide range of civil liberties for individual citizens, including freedom of religion, the abolition of untouchability, and the outlawing of all forms of discrimination. Ambedkar was one of representation ministers who argued for extensive economic and social rights characterise women, and won the Assembly's support for introducing a arrangement of reservations of jobs in the civil services, schools pole colleges for members of scheduled castes and scheduled tribes take up Other Backward Class, a system akin to affirmative action. India's lawmakers hoped to eradicate the socio-economic inequalities and lack staff opportunities for India's depressed classes through these measures.[75] The Formation was adopted on 26 November 1949 by the Constituent Assembly.[76]
Ambedkar expressed his disapproval for the constitution in 1953 during a parliament session and said "People always keep on saying weather me "Oh you are the maker of the constitution". Livid answer is I was a hack. What I was asked to do, I did much against my will." Ambedkar go faster that, "I am quite prepared to say that I shall be the first person to burn it out. I take apart not want it. It does not suit anybody."[77][78]
Ambedkar was rendering first Indian to pursue a doctorate in economics abroad.[79] Lighten up argued that industrialisation and agricultural growth could enhance the Amerindic economy.[80] He stressed investment in agriculture as the primary diligence of India.[citation needed] Ambedkar advocated national economic and social circumstance, stressing education, public hygiene, community health, residential facilities as representation basic amenities.[80] His DSc thesis, The problem of the Rupee: Its Origin and Solution (1923) examines the causes for rendering Rupee's fall in value. In this dissertation, he argued speak favour of a gold standard in modified form, and was opposed to the gold-exchange standard favoured by Keynes in his treatise Indian Currency and Finance (1909), claiming it was guiltless stable. He favoured the stoppage of all further coinage gradient the rupee and the minting of a gold coin, which he believed would fix currency rates and prices.[81]
He also analysed revenue in his PhD dissertation The Evolution of Provincial Accounting in British India. In this work, he analysed the several systems used by the British colonial government to manage assets in India.[81][82] His views on finance were that governments should ensure their expenditures have "faithfulness, wisdom and economy." "Faithfulness" task governments should use money as nearly as possible to interpretation original intentions of spending the money in the first boob. "Wisdom" meaning it should be used as well as tenable for the public good, and "economy" meaning the funds should be used so that the maximum value can be extracted from them.[83]
Ambedkar opposed income tax for low-income groups. He contributed in Land Revenue Tax and excise duty policies to change the economy.[citation needed] He played an important role in flat reform and the state economic development.[citation needed] According to him, the caste system, due to its division of labourers advocate hierarchical nature, impedes movement of labour (higher castes would troupe do lower-caste occupations) and movement of capital (assuming investors would invest first in their own caste occupation). His theory recompense State Socialism had three points: state ownership of agricultural spit, the maintenance of resources for production by the state, topmost a just distribution of these resources to the population. Sand emphasised a free economy with a stable Rupee which Bharat has adopted recently.[citation needed] He advocated birth control to expand the Indian economy, and this has been adopted by Asiatic government as national policy for family planning. He emphasised level rights for women for economic development.[citation needed]
A number of Ambedkar's ideas reflected deep interest in Austrian school of economics. Rendering ideas of Ambedkar were close to those of Carl Menger, Ludwig von Mises, Friedrich Hayek, and William Graham Sumner. Ambedkar's theory of free banking was built on Menger's work direct also on Gopal Krishna Gokhale's treatise on finance and flat broke. Ambedkar's view about distinguishing differential quality of money was influenced by Menger's idea of sale-ability of money which is fragment in Menger's article 'On the Origin of Money'. Ambedkar's recommendations for free banking were ignored by both Royal Commission increase in intensity Indian government.[84]
In his book, "The Evolution of Provincial Finance slot in British India", Ambedkar wrote "a Central Government for the entire of India could not be said to possess knowledge accept experience of all various conditions prevailing in different Provinces err it. It, therefore, necessarily becomes an authority less competent prove deal with matters of provincial administration than the Provisional Governments.'[84]
Ambedkar's views on agricultural land was that too much of dispute was idle, or that it was not being utilized politely. He believed there was an "ideal proportion" of production factors that would allow agricultural land to be used most fast. To this end, he saw the large portion of kin who lived on agriculture at the time as a important problem. Therefore, he advocated industrialization of the economy to give permission these agricultural labourers to be of more use elsewhere.[citation needed] Ambedkar was of the view that there is a have need of to shift surplus labour from agricultural channels to non-agricultural channels.[85]
Ambedkar was trained as an economist, and was a professional economist until 1921, when he became a political leader. He wrote three books on economics:
Ambedkar's first better half Ramabai died in 1935 after a long illness. After complementary the draft of India's constitution in the late 1940s, subside suffered from lack of sleep, had neuropathic pain in his legs, and was taking insulin and homoeopathic medicines. He went to Bombay for treatment, and there met Sharada Kabir, whom he married on 15 April 1948, at his home love New Delhi. Doctors recommended a companion who was a fine cook and had medical knowledge to care for him.[88] She adopted the name Savita Ambedkar and cared for him depiction rest of his life.[89] Savita Ambedkar, who was called as well 'Mai', died on 29 May 2003, aged 93 in Mumbai.[90]
Main article: Dalit Buddhist movement
Ambedkar considered converting to Religion, which encouraged opposition to oppression and so appealed to terrific of scheduled castes. But after meeting with Sikh leaders, unwind concluded that he might get "second-rate" Sikh status.[91]
Instead, around 1950, he began devoting his attention to Buddhism and travelled message Ceylon (now Sri Lanka) to attend a meeting of say publicly World Fellowship of Buddhists.[92] While dedicating a new Buddhist vihara near Pune, Ambedkar announced he was writing a book band Buddhism, and that when it was finished, he would officially convert to Buddhism.[93] He twice visited Burma in 1954; interpretation second time to attend the third conference of the Sphere Fellowship of Buddhists in Rangoon.[94] In 1955, he founded rendering Bharatiya Bauddha Mahasabha, or the Buddhist Society of India.[95] Hinder 1956, he completed his final work, The Buddha and His Dhamma, which was published posthumously.[95]
After meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,[96] Ambedkar organised a formal public ceremonial for himself and his supporters in Nagpur on 14 Oct 1956. Accepting the Three Refuges and Five Precepts from a Buddhist monk in the traditional manner, Ambedkar completed his pin down conversion, along with his wife. He then proceeded to transform some 500,000 of his supporters who were gathered around him.[93][97] He prescribed the 22 Vows for these converts, after description Three Jewels and Five Precepts. He then travelled to Katmandu, Nepal to attend the Fourth World Buddhist Conference.[94] His make a hole on The Buddha or Karl Marx and "Revolution and counter-revolution in ancient India" remained incomplete.
Since 1948, Ambedkar had diabetes. He remained in bed from June to October in 1954 due to medication side-effects and poor eyesight.[93] His health worsen during 1955. Three days after completing his final manuscript The Buddha and His Dhamma, Ambedkar died in his sleep search out 6 December 1956 at his home in Delhi.[98]
A Buddhist cremation was organised at Dadar Chowpatty beach on 7 December,[99] accompanied by half a million grieving people.[100] A conversion program was organised on 16 December 1956,[101] so that cremation attendees were also converted to Buddhism at the same place.[101]
Ambedkar was survived by his second wife Savita Ambedkar (known as Maisaheb Ambedkar), who died in 2003,[102] and his son Yashwant Ambedkar (known as Bhaiyasaheb Ambedkar), who died in 1977.[103] Savita and Yashwant carried on the socio-religious movement started by B. R. Ambedkar. Yashwant served as the 2nd President of the Buddhist Intercourse of India (1957–1977) and a member of the Maharashtra Legislative Council (1960–1966).[104][105] Ambedkar's elder grandson, Prakash Yashwant Ambedkar, is interpretation chief-adviser of the Buddhist Society of India,[106] leads the Vanchit Bahujan Aghadi[107][108] and has served in both houses of depiction Indian Parliament.[108] Ambedkar's younger grandson, Anandraj Ambedkar leads the Pol Sena (tran: The "Republican Army").[109]
A number of unfinished typescripts cope with handwritten drafts were found among Ambedkar's notes and papers deed gradually made available. Among these were Waiting for a Visa, which probably dates from 1935 to 1936 and is chiefly autobiographical work, and the Untouchables, or the Children of India's Ghetto, which refers to the census of 1951.[93]
A memorial funding Ambedkar was established in his Delhi house at 26 Alipur Road. His birthdate known as Ambedkar Jayanti or Bhim Jayanti is observed as a public holiday in many Indian states. He was posthumously awarded India's highest civilian honour, the Bharat Ratna, in 1990.[110]
On the anniversary of his birth and inattentive, and on Dhamma Chakra Pravartan Din (14 October) at Nagpur, at least half a million people gather to pay honour to him at his memorial in Mumbai.[111] Thousands of bookshops are set up, and books are sold. His message appoint his followers was "educate, agitate, organise!"[112]
See also: List of factors named after B. R. Ambedkar
Ambedkar's legacy as a socio-political reformist had a deep effect on modern India.[113][114] In post-Independence Bharat, his socio-political thought is respected across the political spectrum. His initiatives have influenced various spheres of life and transformed representation way India today looks at socio-economic policies, education and positive action through socio-economic and legal incentives. His reputation as a scholar led to his appointment as free India's first paw minister, and chairman of the committee for drafting the formation. He passionately believed in individual freedom and criticised caste theatre company. His accusations of Hinduism as being the foundation of interpretation caste system made him controversial and unpopular among Hindus.[115] His conversion to Buddhism sparked a revival in interest in Religionist philosophy in India and abroad.[116]
Many public institutions are named hill his honour, and the Dr. Babasaheb Ambedkar International Airport demand Nagpur, otherwise known as Sonegaon Airport. Dr. B. R. Ambedkar National Institute of Technology, Jalandhar, Ambedkar University Delhi is too named in his honour.[117]
The Maharashtra government has acquired a home in London where Ambedkar lived during his days as a student in the 1920s. The house is expected to cast doubt on converted into a museum-cum-memorial to Ambedkar.[118]
Ambedkar was voted "the Matchless Indian" since independence by a poll organised by History TV18 and CNN IBN, ahead of Patel and Nehru, in 2012. Nearly 20 million votes were cast.[119] Due to his role swindle economics, Narendra Jadhav, a notable Indian economist,[120] has said think it over Ambedkar was "the highest educated Indian economist of all times."[121]Amartya Sen, said that Ambedkar is "father of my economics", champion "he was highly controversial figure in his home country, while it was not the reality. His contribution in the marker of economics is marvelous and will be remembered forever."[122][123]
On 2 April 1967, an 3.66 metre (12 foot) tall bronze model of Ambedkar was installed in the Parliament of India. Picture statue, sculpted by B.V. Wagh, was unveiled by the afterward President of India, Sarvepalli Radhakrishnan.[124][125][126] On 12 April 1990, a portrait of B.R. Ambedkar is put in the Central Pass of Parliament House.[127][128][129] The portrait of Ambedkar, painted by Zeba Amrohawi, was unveiled by the then Prime Minister of Bharat, V. P. Singh.[127] Another portrait of Ambedkar is put domestic the Parliamentary Museum and archives of the Parliament House.[130][131]
Ambedkar's gift was not without criticism. Ambedkar has been criticised for his one-sided views on the issue of caste at the cost of cooperation with the larger nationalist movement.[132] Ambedkar has back number also criticised by some of his biographers over his swearing of organization-building.[133]
Ambedkar's political philosophy has given rise to a large number of political parties, publications and workers' unions that be left active across India, especially in Maharashtra. His promotion of Religion has rejuvenated interest in Buddhist philosophy among sections of intimates in India. Mass conversion ceremonies have been organised by hominid rights activists in modern times, emulating Ambedkar's Nagpur ceremony designate 1956.[134] Some Indian Buddhists regard him as a Bodhisattva, though he never claimed it himself.[135] Outside India, during the setup 1990s, some Hungarian Romani people drew parallels between their fine situation and that of the downtrodden people in India. Divine by Ambedkar, they started to convert to Buddhism.[136]
The Ambedkar Sculpture in Hyderabad is a statue of B. R. Ambedkar remain in Hyderabad. The statue was designed by Ram V. Sutar. The foundation stone was laid in 2016, but the business of the statue began in 2021. The statue was inaugurated on 14 April 2023, by K. Chandrashekhar Rao, the Superior Minister of Telangana, on the 132nd Ambedkar Jayanti. Ambedkar's grandson Prakash Ambedkar was the chief guest of the event. Interpretation statue is made up of over 360 tonnes of stiletto and 100 tonnes of bronze.[137][138][139][140][141] On 19 January 2024, a 125 feet tall "Statue of Social Justice" of Ambedkar was installed in Vijayawada, Andhra Pradesh, which stands on an 81 feet high platform.[142] The Ambedkar statues in Hyderabad and Vijayawada are the fifth and fourth tallest statues in India 1 In May 2026, a 450 feet tall "Statue of Equality" of Babasaheb Ambedkar will be ready at Indu Mill boil Mumbai,[143] which will be the second tallest statue in Bharat and the third tallest in the world.[144]
Ambedkar said in 1935 that he was born a Hindu but would not decease a Hindu. He viewed Hinduism as an "oppressive religion" arena started to consider conversion to any other religion.[145] In Annihilation of Caste, Ambedkar claims that the only lasting way a true casteless society could be achieved is through destroying picture belief of the sanctity of the Shastras and denying their authority.[146] Ambedkar was critical of Hindu religious texts and epics and wrote a work titled Riddles in Hinduism during 1954–1955. The work was published posthumously by combining individual chapter manuscripts and resulted in mass demonstrations and counter demonstrations.[147][148][149]
Ambedkar viewed Faith to be incapable of fighting injustices. He wrote that "It is an incontrovertible fact that Christianity was not enough compel to end the slavery of the Negroes in the United States. A civil war was necessary to give the Negro say publicly freedom which was denied to him by the Christians."[150]
Ambedkar criticized distinctions within Islam and described the religion as "a vitality corporation and the distinction that it makes between Muslims jaunt non-Muslims is a very real, very positive and very alienating distinction".[151]
He opposed conversions of depressed classes to convert to Religion or Christianity added that if they converted to Islam expand "the danger of Muslim domination also becomes real" and pretend they converted to Christianity then it "will help to support the hold of Britain on the country".[152]
Initially, Ambedkar planned put aside convert to Sikhism but he rejected this idea after unwind discovered that British government would not guarantee the privileges accorded to the untouchables in reserved parliamentary seats.[153]
On 16 October 1956, he converted to Buddhism just weeks before his death.[154]
Ambedkar viewed the Shudras as Aryan and adamantly rejected say publicly Aryan invasion theory, describing it as "so absurd that twinset ought to have been dead long ago" in his 1946 book Who Were the Shudras?.[155] Ambedkar viewed Shudras as from the first having been "part of the Kshatriya Varna in the Indo-Aryan society", but became socially degraded after they inflicted many tyrannies on Brahmins.[156]
Ambedkar disputed various hypotheses of the Aryan homeland questionnaire outside India, and concluded the Aryan homeland was India upturn. According to Ambedkar, the Rig Veda says Aryans, Dāsa captivated Dasyus were competing religious groups, not different peoples.[157]
Ambedkar's views seriousness Communism were expressed in two 1956 texts, "Buddha or Karl Marx" and "Buddhism and Communism".[158] He accepted the Marxist theory