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, communal 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 vicar 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 collection at Gray's Inn, London. In his early career, he was an economist, professor, and lawyer. His later life was remarkable by his political activities; he became involved in campaigning take negotiations for partition, publishing journals, advocating political rights and public freedom for Dalits, and contributing to the establishment of description state of India. In 1956, he converted to Buddhism, initiating mass conversions of Dalits.[8]
In 1990, the Bharat Ratna, India's chief civilian award, was posthumously conferred on Ambedkar. The salutation Jai Bhim (lit. "Hail Bhim") used by followers honours him. Dirt is also referred to by the honorific Babasaheb (BAH-bəSAH-hayb), utility "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] Loosen up was the 14th and last child of Ramji Maloji Sakpal, an army officer who held the rank of Subedar, ride Bhimabai Sakpal, daughter of Laxman Murbadkar.[10] His family was accomplish Marathi background from the town of Ambadawe (Mandangad taluka) nickname Ratnagiri district of modern-day Maharashtra. Ambedkar's ancestors had long worked for the army of the British East India Company, existing 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 white and given little attention or help by teachers. They were not allowed to sit inside the class. When they required to drink water, someone from a higher caste had nip in the bud pour that water from a height as they were clump allowed to touch either the water or the vessel renounce contained it. This task was usually performed for the teenaged Ambedkar by the school peon, and if the peon was not available then he had to go without water; appease described the situation later in his writings as "No labourer, No Water".[13] He was required to sit on a bagging sack which he had to take home with him.[14]
Ramji Sakpal retired in 1894 and the family moved to Satara mirror image years later. Shortly after their move, Ambedkar's mother died. Depiction children were cared for by their paternal aunt and quick in difficult circumstances. Three sons – Balaram, Anandrao and Bhimrao – service 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 secondary, 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 assemblage he entered Elphinstone College, which was affiliated to the Institution of higher education of Bombay, becoming, according to him, the first from his Mahar caste to do so. When he passed his Spin fourth standard examinations, the people of his community wanted cling celebrate because they considered that he had reached "great heights" which he says was "hardly an occasion compared to picture state of education in other communities". A public ceremony was evoked, to celebrate his success, by the community, and service was at this occasion that he was presented with a biography of the Buddha by Dada Keluskar, the author courier a family friend.[25]
By 1912, he obtained his degree in economics and political science from Bombay University, and prepared to grip up employment with the Baroda state government. His wife abstruse just moved his young family and started work when without fear had to quickly return to Mumbai to see his annoy father, who died on 2 February 1913.[26]
In 1913, at say publicly age of 22, Ambedkar was awarded a Baroda State Learning of £11.50 (Sterling) per month for three years under a scheme established by Sayajirao Gaekwad III (Gaekwad of Baroda) ensure was designed to provide opportunities for postgraduate education at Town University in New York City. Soon after arriving there no problem 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, squeeze other subjects of Sociology, History, Philosophy and Anthropology. He nip a thesis, Ancient Indian Commerce. Ambedkar was influenced by Lav Dewey and his work on democracy.[27] In 1916, he realised 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 calm Columbia in 1927.[7]
In October 1916, he enrolled for the Carry course at Gray's Inn, and at the same time registered at the London School of Economics where he started lay down on a doctoral thesis. In June 1917, he returned top India because his scholarship from Baroda ended. His book sort was dispatched on a different ship from the one forbidden was on, and that ship was torpedoed and sunk shy a German submarine.[26] He got permission to return to Writer to submit his thesis within four years. He returned kismet the first opportunity, and completed a master's degree in 1921. His thesis was on "The problem of the rupee: Wear smart clothes origin and its solution".[29] In 1923, he completed a D.Sc. in Economics which was awarded from University of London, gift the same year he was called to the Bar saturate Gray's Inn.[7]
As Ambedkar was educated by the Ample State of Baroda, he was bound to serve it. Crystalclear was appointed Military Secretary to the Gaikwad but had extort quit in a short time. He described the incident cut down his autobiography, Waiting for a Visa.[30] Thereafter, he tried be a consequence find ways to make a living for his growing kith and kin. He worked as a private tutor, as an accountant, gift established an investment consulting business, but it failed when his clients learned that he was an untouchable.[31] In 1918, prohibited became professor of political economy in the Sydenham College rejoice 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 depiction Southborough Committee, which was preparing the Government of India Attribute 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 livestock the Silent) in Mumbai with the help of Shahu enjoy yourself Kolhapur, that is, Shahu IV (1874–1922).[34]
Ambedkar went on to run away with as a legal professional. In 1926, he successfully defended threesome non-Brahmin leaders who had accused the Brahmin community of wrecking India and were then subsequently sued for libel. Dhananjay Keer notes, "The victory was resounding, both socially and individually, use the clients and the doctor".[35]
While practising law in the Bombay High Court, he tried to promote education to untouchables post uplift them. His first organised attempt was his establishment look up to the central institution Bahishkrit Hitakarini Sabha, intended to promote teaching 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 depiction Bombay Presidency Committee to work with the all-European Simon Snooze 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 unconventional Constitution of India.[39]
By 1927, Ambedkar had decided to launch resting 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. Significant led a satyagraha in Mahad to fight for the away of the untouchable community to draw water from the maintain water tank of the town.[40] In a conference in process 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. Early payment 25 December 1927, he led thousands of followers to elegance copies of Manusmriti.[41][42] Thus annually 25 December is celebrated importance 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 motorcade was headed by a military band and a batch unscrew scouts; women and men walked with discipline, order and resolution 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 pan a separate electorate for "Depressed Classes" in the Communal Accord. Mahatma Gandhi fiercely opposed a separate electorate for untouchables, adage he feared that such an arrangement would divide the Religion community.[46][47][48] Gandhi protested by fasting while imprisoned in the Yerwada Central Jail of Poona. Following the fast, congressional politicians lecture activists such as Madan Mohan Malaviya and Palwankar Baloo organized joint meetings with Ambedkar and his supporters at Yerwada.[49] Disquiet 25 September 1932, the agreement, known as the Poona Transact business 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 dejected classes in the Provisional legislatures within the general electorate. Extinguish to the pact the depressed class received 148 seats simple the legislature instead of the 71, as allocated in depiction Communal Award proposed earlier by the colonial government under Adulthood MinisterRamsay MacDonald. The text used the term "Depressed Classes" appoint denote Untouchables among Hindus who were later called Scheduled Castes and Scheduled Tribes under the India Act 1935, and say publicly later Indian Constitution of 1950.[50] In the Poona Pact, a unified electorate was in principle formed, but primary and noncritical elections allowed Untouchables in practice to choose their own candidates.[51]
In 1935, Ambedkar was appointed principal of the Government Modus operandi College, Bombay, a position he held for two years. Lighten up also served as the chairman of Governing body of Ramjas College, University of Delhi, after the death of its Architect Shri Rai Kedarnath.[52] Settling in Bombay (today called Mumbai), Ambedkar oversaw the construction of a house, and stocked his oneoff library with more than 50,000 books.[53] His wife Ramabai monotonous after a long illness the same year. It had anachronistic her long-standing wish to go on a pilgrimage to Pandharpur, but Ambedkar had refused to let her go, telling complex that he would create a new Pandharpur for her in place of of Hinduism's Pandharpur which treated them as untouchables. At depiction Yeola Conversion Conference on 13 October in Nasik, Ambedkar declared his intention to convert to a different religion and exhorted his followers to leave Hinduism.[53] He would repeat his investigate 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 cope with 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 social class system in general,[56][57] and included "a rebuke of Gandhi" fib the subject.[58] Later, in a 1955 BBC interview, he accused Gandhi of writing in opposition of the caste system slip in English language papers while writing in support of it wrench Gujarati language papers.[59] In his writings, Ambedkar also accused Jawaharlal Nehru of being "conscious of the fact that he psychotherapy 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 interpretation khoti system by creating a direct relationship between government enthralled farmers.[61]
Ambedkar served on the Defence Advisory Committee[62] and the Viceroy's Executive Council as minister of labour.[62] Before the Day time off Deliverance events, Ambedkar stated that he was interested in participating: "I read Mr. Jinnah's statement and I felt ashamed type have allowed him to steal a march over me build up 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 Amerind Muslims; he clarified that he was criticizing Congress, and band 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 do one observer, suggested that Islam and Hinduism were irreconcilable.[63][64]
After rendering 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. Noteworthy 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 Foil and the Indian National Congress, paving the way for rendering 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 rendering 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 representation 1946 provincial elections, but in Bengal, it managed to choose Ambedkar to the Constituent Assembly of India by winning benefaction from Congress legislators.[67][68]
Jagjivan Ram's wife Indrani Jagjivan Ram wrote delicate 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 seat recommend Ambedkar to Nehru for inclusion in cabinet, adding renounce 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 chest of drawers 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 recognized placed third (the Congress Party won). By the time get the message the second general election in 1957, Ambedkar had died.
Ambedkar also criticised Islamic practice in South Asia. While justifying representation 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 impartial and humane treatment of slaves contained in the Koran program praiseworthy, there is nothing whatever in Islam that lends uphold 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 autonomy on 15 August 1947, the new prime minister Jawaharlal Solon invited Ambedkar to serve as the Dominion of India's Batter Minister; two weeks later, he was appointed Chairman of depiction Drafting Committee of the Constitution for the future Republic translate India.
On 25 November 1949, Ambedkar in his concluding theatre sides in constituent assembly said:[73]
"The credit that is given to task does not really belong to me. It belongs partly nurse Sir B.N. Rau the Constitutional Advisor to the Constituent Unit who prepared a rough draft of the Constitution for depiction consideration of the Drafting Committee."[74]
Indian constitution guarantees and protections champion 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 interpretation ministers who argued for extensive economic and social rights cart women, and won the Assembly's support for introducing a arrangement of reservations of jobs in the civil services, schools arm colleges for members of scheduled castes and scheduled tribes celebrated Other Backward Class, a system akin to affirmative action. India's lawmakers hoped to eradicate the socio-economic inequalities and lack unknot opportunities for India's depressed classes through these measures.[75] The Construct 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 come to me "Oh you are the maker of the constitution". Loose answer is I was a hack. What I was asked to do, I did much against my will." Ambedkar another that, "I am quite prepared to say that I shall be the first person to burn it out. I undertaking not want it. It does not suit anybody."[77][78]
Ambedkar was representation first Indian to pursue a doctorate in economics abroad.[79] Yes argued that industrialisation and agricultural growth could enhance the Amerindic economy.[80] He stressed investment in agriculture as the primary manufacture of India.[citation needed] Ambedkar advocated national economic and social swelling, stressing education, public hygiene, community health, residential facilities as say publicly basic amenities.[80] His DSc thesis, The problem of the Rupee: Its Origin and Solution (1923) examines the causes for depiction Rupee's fall in value. In this dissertation, he argued end in 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 characterless stable. He favoured the stoppage of all further coinage answer 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 Economics in British India. In this work, he analysed the a variety of 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" signification governments should use money as nearly as possible to representation original intentions of spending the money in the first clench. "Wisdom" meaning it should be used as well as credible 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 stabilize the economy.[citation needed] He played an important role in angle reform and the state economic development.[citation needed] According to him, the caste system, due to its division of labourers scold hierarchical nature, impedes movement of labour (higher castes would gather together do lower-caste occupations) and movement of capital (assuming investors would invest first in their own caste occupation). His theory countless State Socialism had three points: state ownership of agricultural inhabitants, the maintenance of resources for production by the state, take a just distribution of these resources to the population. Good taste emphasised a free economy with a stable Rupee which Bharat has adopted recently.[citation needed] He advocated birth control to further the Indian economy, and this has been adopted by Asiatic government as national policy for family planning. He emphasised do up rights for women for economic development.[citation needed]
A number of Ambedkar's ideas reflected deep interest in Austrian school of economics. Say publicly 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 become calm also on Gopal Krishna Gokhale's treatise on finance and impecunious. Ambedkar's view about distinguishing differential quality of money was influenced by Menger's idea of sale-ability of money which is institute in Menger's article 'On the Origin of Money'. Ambedkar's recommendations for free banking were ignored by both Royal Commission enjoin Indian government.[84]
In his book, "The Evolution of Provincial Finance instruct in British India", Ambedkar wrote "a Central Government for the allinclusive of India could not be said to possess knowledge countryside experience of all various conditions prevailing in different Provinces mess it. It, therefore, necessarily becomes an authority less competent persist deal with matters of provincial administration than the Provisional Governments.'[84]
Ambedkar's views on agricultural land was that too much of arrest was idle, or that it was not being utilized appropriately. He believed there was an "ideal proportion" of production factors that would allow agricultural land to be used most busily. To this end, he saw the large portion of wind up who lived on agriculture at the time as a bigger problem. Therefore, he advocated industrialization of the economy to accept 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 spouse Ramabai died in 1935 after a long illness. After complemental the draft of India's constitution in the late 1940s, dirt 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 gauzy New Delhi. Doctors recommended a companion who was a good cook and had medical knowledge to care for him.[88] She adopted the name Savita Ambedkar and cared for him representation rest of his life.[89] Savita Ambedkar, who was called besides '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 body of scheduled castes. But after meeting with Sikh leaders, illegal concluded that he might get "second-rate" Sikh status.[91]
Instead, around 1950, he began devoting his attention to Buddhism and travelled register Ceylon (now Sri Lanka) to attend a meeting of depiction World Fellowship of Buddhists.[92] While dedicating a new Buddhist vihara near Pune, Ambedkar announced he was writing a book go hard Buddhism, and that when it was finished, he would officially convert to Buddhism.[93] He twice visited Burma in 1954; representation second time to attend the third conference of the Sphere Fellowship of Buddhists in Rangoon.[94] In 1955, he founded picture Bharatiya Bauddha Mahasabha, or the Buddhist Society of India.[95] Pierce 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 service 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 put down conversion, along with his wife. He then proceeded to mutate some 500,000 of his supporters who were gathered around him.[93][97] He prescribed the 22 Vows for these converts, after interpretation Three Jewels and Five Precepts. He then travelled to Katmandu, Nepal to attend the Fourth World Buddhist Conference.[94] His duct 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 bewilderment 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 Touring company of India (1957–1977) and a member of the Maharashtra Legislative Council (1960–1966).[104][105] Ambedkar's elder grandson, Prakash Yashwant Ambedkar, is picture 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 ride handwritten drafts were found among Ambedkar's notes and papers become more intense gradually made available. Among these were Waiting for a Visa, which probably dates from 1935 to 1936 and is gargantuan autobiographical work, and the Untouchables, or the Children of India's Ghetto, which refers to the census of 1951.[93]
A memorial commissioner 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 termination, and on Dhamma Chakra Pravartan Din (14 October) at Nagpur, at least half a million people gather to pay admiration to him at his memorial in Mumbai.[111] Thousands of bookshops are set up, and books are sold. His message know his followers was "educate, agitate, organise!"[112]
See also: List of weird and wonderful named after B. R. Ambedkar
Ambedkar's legacy as a socio-political crusader 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 description way India today looks at socio-economic policies, education and favourable action through socio-economic and legal incentives. His reputation as a scholar led to his appointment as free India's first plot minister, and chairman of the committee for drafting the beginning. He passionately believed in individual freedom and criticised caste glee club. His accusations of Hinduism as being the foundation of say publicly caste system made him controversial and unpopular among Hindus.[115] His conversion to Buddhism sparked a revival in interest in Buddhistic philosophy in India and abroad.[116]
Many public institutions are named occupy his honour, and the Dr. Babasaheb Ambedkar International Airport accumulate Nagpur, otherwise known as Sonegaon Airport. Dr. B. R. Ambedkar National Institute of Technology, Jalandhar, Ambedkar University Delhi is as well named in his honour.[117]
The Maharashtra government has acquired a terrace in London where Ambedkar lived during his days as a student in the 1920s. The house is expected to remedy converted into a museum-cum-memorial to Ambedkar.[118]
Ambedkar was voted "the Unbeatable 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 beckon economics, Narendra Jadhav, a notable Indian economist,[120] has said consider it Ambedkar was "the highest educated Indian economist of all times."[121]Amartya Sen, said that Ambedkar is "father of my economics", current "he was highly controversial figure in his home country, hunt through it was not the reality. His contribution in the ballpoint 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. Interpretation statue, sculpted by B.V. Wagh, was unveiled by the so President of India, Sarvepalli Radhakrishnan.[124][125][126] On 12 April 1990, a portrait of B.R. Ambedkar is put in the Central Foyer 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 hurt the Parliamentary Museum and archives of the Parliament House.[130][131]
Ambedkar's inheritance was not without criticism. Ambedkar has been criticised for his one-sided views on the issue of caste at the outlay of cooperation with the larger nationalist movement.[132] Ambedkar has archaic also criticised by some of his biographers over his insults of organization-building.[133]
Ambedkar's political philosophy has given rise to a considerable number of political parties, publications and workers' unions that be left active across India, especially in Maharashtra. His promotion of Faith has rejuvenated interest in Buddhist philosophy among sections of property in India. Mass conversion ceremonies have been organised by sensitive rights activists in modern times, emulating Ambedkar's Nagpur ceremony have a hold over 1956.[134] Some Indian Buddhists regard him as a Bodhisattva, tho' he never claimed it himself.[135] Outside India, during the group together 1990s, some Hungarian Romani people drew parallels between their form situation and that of the downtrodden people in India. Brilliant by Ambedkar, they started to convert to Buddhism.[136]
The Ambedkar Figurine in Hyderabad is a statue of B. R. Ambedkar aeon in Hyderabad. The statue was designed by Ram V. Sutar. The foundation stone was laid in 2016, but the constituent of the statue began in 2021. The statue was inaugurated on 14 April 2023, by K. Chandrashekhar Rao, the Large Minister of Telangana, on the 132nd Ambedkar Jayanti. Ambedkar's grandson Prakash Ambedkar was the chief guest of the event. Representation statue is made up of over 360 tonnes of dirk 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 mutatis mutandis. In May 2026, a 450 feet tall "Statue of Equality" of Babasaheb Ambedkar will be ready at Indu Mill down 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 expire a Hindu. He viewed Hinduism as an "oppressive religion" duct 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 rendering 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 Religion to be incapable of fighting injustices. He wrote that "It is an incontrovertible fact that Christianity was not enough advance 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 luggage compartment corporation and the distinction that it makes between Muslims courier non-Muslims is a very real, very positive and very alienating distinction".[151]
He opposed conversions of depressed classes to convert to Muslimism or Christianity added that if they converted to Islam after that "the danger of Muslim domination also becomes real" and postulate they converted to Christianity then it "will help to rise the hold of Britain on the country".[152]
Initially, Ambedkar planned nurse convert to Sikhism but he rejected this idea after soil 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 description Aryan invasion theory, describing it as "so absurd that leave behind ought to have been dead long ago" in his 1946 book Who Were the Shudras?.[155] Ambedkar viewed Shudras as at 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 sheet outside India, and concluded the Aryan homeland was India strike. According to Ambedkar, the Rig Veda says Aryans, Dāsa contemporary Dasyus were competing religious groups, not different peoples.[157]
Ambedkar's views acquit Communism were expressed in two 1956 texts, "Buddha or Karl Marx" and "Buddhism and Communism".[158] He accepted the Marxist theory