“I believe in the religion of liberty, equality and fraternity.”
– Babasaheb Ambedkar

(By Tsem Rinpoche and Pastor Shin Tan)

October 14, 1956 was a historic day for India. On this day, Dr. B.R. Ambedkar, a social reformer and the chief architect of India’s Constitution, renounced Hinduism and converted to Buddhism along with around 400,000 of his followers in Nagpur. This event was historic not only because of the sheer number of converts but, more importantly, it was a milestone in asserting human rights, one that symbolises liberty from oppression to gain a new life with self-respect and equality.

“I do not accept a religion in which one class alone has a right to gain knowledge; another has only a right to use arms; the third one, to trade; and the fourth, only to serve. Everyone needs knowledge. Everybody needs arms. Everyone wants money. The religion which forgets this, and with a view to educate a few persons keeps the rest in the dark, is not a religion but a strategy to keep the people in mental slavery. A religion which permits some to bear the arms and prohibits the rest, is not a religion but a plan to keep the latter in perpetual slavery. A religion which opens the path of acquiring property for some, and compels others to depend on these few even for the daily necessities of life, is not a religion, but an utter selfishness.”

~ Dr. B.R. Ambedkar

(Source: Society and the Individual, speech delivered by Dr. Ambedkar to the Bombay Presidency Mahar Conference; May 31, 1936, Bombay)

Dr. Ambedkar is a hero and icon for the Dalits of India who were once called ‘Untouchables.’ He fought to eradicate the discrimination and inequality that he knew all too well because he, too, was an Untouchable by birth. He was a leader of the Dalits and the Law Minister of the Government of India from 1947 to 1951.

Mahatma Gandhi’s fight for freedom involved uniting India to rise against an external enemy – the colonial British regime that ravaged the country – but Dr. Ambedkar’s struggle was a far more challenging one as he was fighting against his own people. He was fighting the oppression and inequality that has been deeply entrenched for thousands of years as part of his society’s religious and cultural dogma.

Dr. Ambedkar playing multiple roles as an economist, a jurist, politician and social reformer in later life was a mirror of his younger days, when he studied abroad and conducted multidisciplinary studies and research all at the same time. Despite only spending a few years abroad, he achieved unparalleled academic excellence with five degrees from some of the most prestigious institutions of education of his time. His scholarly works, such as Administration and Finance of the East India Company and The Evolution of Provincial Finance in British India made a significant contribution to the studies in public finance, while The Problem of the Rupee was a seminal work which led to the creation of The Reserve Bank of India. When it was published, the demand for this book was so great that within a year or two, the book went out of print. During his career as a politician, Dr. Ambedkar was a driving force behind many reforms. He was the first legislator to introduce the bill to abolish serfs of agricultural tenants. In 1937, he introduced a bill to abolish the Khoti system of land tenure under which the poor suffered from tremendous economic exploitation. He was also credited for a bill in the State Assembly to stop malpractices by money lenders that was hurting the poor.

Mahatma Gandhi even called Dr. Ambedkar “the greatest challenge to Hinduism” due to his revolutionary ideas to abolish the caste system. However, Dr. Ambedkar’s struggle to empower the Dalit and the downtrodden was not just based on his concern for his own people, but for the larger picture of economic growth and development as a whole. He opined that the mobility of labour and capital were reduced due to the caste system, and was enthusiastic about driving reforms.

Mahatma Gandhi (left) and Babasaheb Ambedkar (right), founding fathers of India and visionaries

In States and Minorities, his memorandum submitted to the British Government in 1947, he stated that it is “an obligation on the State to plan the economic life of the people on lines which would lead to the highest point of productivity without closing every avenue to private enterprise and also provide for the equitable distribution of wealth“. Dr. Ambedkar’s attack on the caste system was not to only challenge the hegemony of the upper castes but for the general welfare of all, and for all to benefit from economic development.

A messiah for the downtrodden, he was a crusader for social, economic and political justice. A great knowledge seeker and thinker, his intellect and insight can be seen throughout his speeches and works. In 2014, Dr. Ambedkar was declared the most intelligent student by his alma mater, Columbia University. He was also the only Indian to have been featured in the list of the University’s top 100 students. In 2017, it was reported that Ambedkar Jayanti, an annual festival observed on April 14 to commemorate the birthday and life of Dr. Ambedkar, was being celebrated across North America as more and more people are beginning to discover the life and works of this brilliant man’s struggle against social discrimination.

The philosophy and works of Dr. Ambedkar are becoming more popular in universities, especially those that have South Asian studies, with extensive research done by reputable academics such as Professor Christopher Queen of Harvard University, Professor Andres Lamas of the University of Pennsylvania, Professor Kevin Brown of Indiana University, Professor David Blundell of the University of California and so on.

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Childhood and Early Life

Bhimrao (Bhim) Ramji Ambedkar, later more commonly known as Babasaheb Ambedkar, was born on April 14, 1891, in Mhow, Central India. ‘Babasaheb’ is a Marathi word. ‘Baba’ means father and ‘Saheb’ is used reverently to mean ‘sir’. Dr. Ambedkar is affectionately called ‘Babasaheb’ by his followers as he is viewed as a fatherly figure who guided and fought for the rights of the minority and lower castes, especially the Dalit.

He was the 14^th child of Subedar Major Ramji Maloji Sakpal (1848-1913) and his wife Bhimabai Sakpal. Although his surname was Sakpal, his father registered his surname in school as Ambadawekar, in honour of their native village Ambadawe in the Ratnagiri district of Maharashtra State, India.

Dr. Ambedkar’s parents, Subedar Major Ramji Maloji Sakpal and Bhimabai Sakpal

Dr. Ambedkar belonged to the Mahar caste, one of the Untouchables (now referred to as Dalit), among the lowest stratum of Hindu society. There are four varna, meaning classes or castes in Hinduism. These are:

1. the priestly caste called Brahmins,
2. the rulers, administrators or warriors who belong to the Kshatriya class,
3. the Vaishyas who are artisans, merchants, tradesmen and farmers, and finally
4. the labourers called Shudras

The Untouchables are outside of the four classes and considered even lower than the Shudras. Unlike the other children of his caste, Dr. Ambedkar was given the opportunity to attend school because his father was in the British Indian Army. However, he faced extreme discrimination because of his caste.

Dr. Ambedkar, known as Bhim at this time, and the other Dalit children were not allowed to sit with other Hindu children in the classroom that belonged to one of the four traditional castes. Instead, they had to sit in a corner on a gunny sack cloth so as not to pollute the school ground. He had to bring the gunny cloth home after school ended and bring it back the next day because the servant employed to clean the school would not touch the gunny cloth used by an Untouchable. As Dalits could not come into contact with members of the higher castes, they were also not allowed to touch the same water or the vessel that contained it for fear of contamination. They were not allowed to use public tanks or wells. Thus, the Dalit students were forced to go without water in school unless the school peon poured it from a height for them. Washermen refused to wash their clothes and barbers would not cut or shave their hair.

A Mahar Man winding thread (from The Tribes and Castes of the Central Provinces of India, 1916).

Later on, his father Subedar Ramji retired from the army and his mother passed away. Subedar Ramji sought employment elsewhere. One time, when Subedar Ramji was working as a cashier in a place called Koregaon, he sent a letter to Bhim and his brother to spend the summer vacation with him.

Bhim and his brother, together with two of his sisters’ sons were very excited, especially because they had not seen a railway train. After they alighted at the Masur Railway Station, they asked around but no bullock-cart driver was willing to take them and suffer being polluted, despite the willingness of Bhim and his brother to pay double the amount of fare. With the help of the station-master, a cart-driver finally agreed on the terms that the kids drive the cart, while he walked on foot along the journey so as to not be polluted.

On another occasion, while in Satara, Bhim was very thirsty and decided to draw some water from a well to quench his unbearable thirst. Some people noticed Bhim and they gathered to beat him up. Incidents like these continued to haunt Bhim for a major part of his life, and was one of the driving forces behind his fight for the rights of the Dalits.

However, there was one particular kind person – Bhim’s Brahmin teacher, Krishna Keshav Ambedkar. He was quite fond of young Bhim and he changed the child’s surname from ‘Ambadawekar’ to his own surname ‘Ambedkar’ in the school records, and would often give a share of his food to young Bhim.

Education and Activism

Later on, his family moved to Bombay (now known as Mumbai). Bhim became the first Dalit to receive higher education when he enrolled at the Elphinstone High School in Bombay.

At school, Bhim wanted to enrol in classes to learn Sanskrit, an ancient language of India which is used in liturgies belonging to the Hindu, Buddhist and Jain religions. The word ‘Sanskrit’ itself is interpreted as ‘refined’ and ‘sanctified’. Bhim again faced humiliation and insult when his request was refused by the teacher, as imparting knowledge of Sanskrit to students of the lower castes in those days was unacceptable.

On one occasion, Bhim was asked to write on the blackboard in class. Some students protested and said that their lunch boxes behind the blackboard would be defiled. The commotion ended when the mathematics teacher, a Brahmin named Joshi told those students that Bhim would be allowed to write on the blackboard and they were free to remove their lunch boxes.

Bhim used to visit Charni Road Garden to study. The Headmaster of Wilson High School, a Brahmin scholar and social reformer, Krishnaji Arjun Keluskar (1860-1934) visited the garden often, and he met with and had talks with Bhim regularly.

Krishnaji Arjun Keluskar was instrumental in Dr. Ambedkar’s education and also the person who gifted him a book on the life of Gautama Buddha.

In 1906, adhering to the custom of the time, an arrangement was made for Bhim, who was around 15, to marry Ramabai Vanandkar. Ramabai’s support was a significant factor in helping Bhim to pursue his higher education and his true potential throughout their marriage that lasted around three decades, until her death.

In 1907, Bhim passed his matriculation exam, again being the first in the Mahar community to do so. He was congratulated in a public ceremony organised by his community, where Keluskar and another well-known social reformer, S.K. Bole, attended the meeting. Keluskar presented Ambedkar a book on the Buddha written by Keluskar himself, Bhagwan Gautam Buddhache Charitra (Life of the Blessed Gautama the Buddha). This book is said to have planted the seed for Bhim’s future conversion to Buddhism. Keluskar also played an important role in getting Bhim’s scholarship for his higher studies, as it was through Keluskar’s mediation that Bhim was awarded a scholarship from the Maharaja Syajirao Gaekwad of Baroda.

In 1908, Bhim was admitted to Elphinstone College and graduated with a Bachelor degree in Economics and Political Science in 1912. His oldest son, Yashwant, was born in December 1912. As soon as he started working with the Baroda state government after his graduation, he received a telegram and had to return to Bombay to see his ill father. He arrived home just in time for his last farewell. His father passed away in February 1913.

Elphinstone High School in Bombay (Mumbai)

Bhim was then awarded a Baroda State scholarship for post-graduate studies at Columbia University in New York City which amounted to £11.50 British pounds per month for three years. He studied and worked under various influential academics, such as Professor Edwin Robert Anderson Seligman (1861-1939), an American economist famous for his pioneering work involving taxation and public finance; and Professor John Dewey (1859-1952), a leading American philosopher and educator, a leading proponent of the philosophical movement known as Pragmatism, and a pioneer in Functional Psychology.

He completed his M.A. in June 1915 with a thesis titled Ancient Indian Commerce. Although he majored in Economics, his studies included subjects ranging from Sociology and History to Philosophy and Anthropology. He went on to complete another thesis for a separate M.A. titled National Dividend of India — A Historic and Analytical Study.

The various degrees of Dr. B.R. Ambedkar

On May 9, 1916, he presented his paper at an Anthropology seminar organised by Professor Alexander Goldenweiser (1880-1940). This paper, titled Castes in India: Their Mechanism Genesis and Development was later published in the Indian Antiquary in 1917. He was awarded a Ph.D. degree by Columbia University on this topic in the same year.

In the paper, he unravelled the origin and the structure of the caste system as a characteristic institution in India and mentioned that “the superposition of endogamy on exogamy was the road that led to the creation of caste“. Endogamy is the practice of marrying within a specific group or caste while exogamy is the practice of marrying outside a group or caste. It is said that the first caste or Varna to enclose itself around endogamy was the Brahmins. Later on, the lower castes also arose through the same process of enclosing, imitating the Brahmins.

The 18-page paper contained “a pure, detached academic study of the nature of the caste system in India,” which had no mention of personal experience and was considered a critical piece that “lucidly argued scholarship on the existing anthropological and sociological literature on caste“.

In 1916, after he completed his studies at Columbia University, he left to London and enrolled himself at the London School of Economics and Political Science (LSE). He wanted to study more about the history of Indian finance and currency. His interests took him to study courses in Geography, Political Ideas, and Social Evolution and Social Theory while doing his research. On top of that, he also enrolled at Gray’s Inn to study for the bar.

“I find he has already taken his doctor’s degree and has only come here to finish a research. I had forgotten this. I am sorry we cannot identify him with the School but there are no more worlds here for him to conquer.”

~ Professor Herbert Foxwell

(Source: Ambedkar at LSE)

In 1917, Dr. Ambedkar returned to India as the period of his scholarship had ended. LSE gave him leave of absence of up to four years for him to continue his studies and research at a later time. When Dr. Ambedkar arrived in India, he went straight to Baroda as he had received a scholarship from the State of Baroda and was obliged to work for them. He was appointed as a probationer in the Accountant General’s Office for the State of Baroda by the Maharaja.

Dr. Ambedkar eventually had to quit as he could not find long-term accommodation after being kicked out from an inn that belonged to a Parsi. He lived there under a false Parsi name as none of the Hindu hotels would provide accommodation for a Dalit. Parsis are members of the Zoroastrian community who migrated to India from Persia to escape the Arab Invasion of 636-651 CE. Though the Zoroastrian community maintained their traditional customs, some also practised the prevalent Hindu social norms such as the caste system.

“My five years of staying in Europe and America had completely wiped out of my mind any consciousness that I was an untouchable, and that an untouchable wherever he went in India was a problem to himself and to others. But when I came out of the station, my mind was considerably disturbed by a question, “Where to go? Who will take me?” I felt deeply agitated. Hindu hotels, called Vishis, I knew there were. They would not take me. The only way of seeking accommodation therein was by impersonation. But I was not prepared for it, because I could well anticipate the dire consequences which were sure to follow if my identity was discovered–as it was sure to be.

I had friends in Baroda who had come to America for study. “Would they welcome me if I went?” I could not assure myself. They may feel embarrassed at admitting an untouchable into their household.”

~ Dr. B.R. Ambedkar

(Source: Waiting for a Visa, by Dr. B.R. Ambedkar)

Dr. Ambedkar then tried his luck as a private tutor and a private consultant but both attempts failed because no one wanted to be the client of a Dalit. He was finally employed by the Sydenham College of Commerce and Economics in Mumbai as a Professor of Political Economy where he continued to suffer discrimination. Other teachers there even refused to share a drinking jug with him. He founded a weekly journal, Mooknayak, with the help of the Maharaja of Kolhapur to champion the cause against discrimination.

He was also invited to give evidence to the Southborough Franchise Committee that was appointed to prepare the 1919 Government of India Act on the position and representation of the “Untouchable” communities.

Mooknayak, the weekly journal founded by Babasaheb Ambedkar

In 1921, Dr. Ambedkar returned to the London School of Economics and completed his thesis on The Problem of the Rupee, and was awarded a D.Sc. in Economics. He was also called to the British bar as a barrister when he completed his legal studies. One of his most significant achievements after returning to India in April 1923 was establishing the Bahishkrit Hitakarini Sabha, or Depressed Classes Welfare Association, in order to improve the welfare of the underprivileged classes and provide education for them. In 1927, he was awarded a Ph.D. in Economics by Columbia University. His thesis, The Evolution of Provincial Finance in British India, was later published as a book.

Dr. Ambedkar’s bust at the LSE Library, London

The Revolt of the Untouchables

There were two stages of the movement of the Untouchables against the injustice of the Hindu social order. The initial stage comprised of petitions and protests. The later stage comprised of open revolt, such as in the form of direct action. The later stage came about upon the realisation that the petitions and protests were not working and that despite the rights accorded to the Untouchables by law, opposition from the Hindu society at large meant they were not able to exercise their rights.

While he was a member of the Bombay Legislative Council, Ambedkar started the Satyagraha (passive resisters) movement, as well as two fortnightly Samata (Equality) and Janata (People) movements. He organised numerous non-violent campaigns to fight for the rights of the Dalits to enter Hindu temples and to draw water from public tanks.

“We are not going to the Chavadar Tank to merely drink its water. We are going to the Tank to assert that we too are human beings like others. It must be clear that this meeting has been called to set up the norm of equality.”

~ Dr. B.R. Ambedkar

(Source: B.R. Ambedkar in 1927, at Mahad)

The Satyagraha at Mahad came about during the Conference for the Depressed Classes that took place from March 19 to 20, 1927. Over 2,500 delegates, workers and leaders from almost all the districts of Maharashtra and Gujarat congregated to discuss about the civil rights of the Dalits. Various matters, such as the prohibition of untouchability, as well as free and compulsory primary education were discussed at the Conference.

“On the first day of the Conference, I delivered my presidential address, in which I exhorted them to fight for their rights, give up their dirty and vicious habits and rise to full manhood. Thereafter high caste Hindus who were present and, who held out that they were the friends of the Untouchables, addressed the gathering and told the Untouchables to be bold and exercise the right that is given to them by law.”

~ Dr. B.R. Ambedkar

(Source: Essays on Untouchables and Untouchability (Chapter 2, titled The Revolt of the Untouchables).)

When the subject committee met at night on the first day of the Conference, an issue raised was that it was extremely difficult for Untouchables to get water to drink in Mahad. On the second day of the Conference, after the resolutions were moved and passed by the Conference, two caste Hindu spokesmen were called upon to support the resolutions. It was then that Anantrao Chitre proposed that all delegates present at the Conference go to the Chawdar (Chavadar) tank and exercise the Untouchables’ legal rights to take water from the tank. The Chawdar tank was the only public tank from which an outsider could get water. However, the Untouchables were not allowed to take water from this tank although they were supposed to be able to according to law. The Untouchables had to go to the well located in the part of Mahad which was for Untouchables only, a location quite far from the centre of town. In fact, for the Conference, the Reception Committee had to spend a huge amount of money to employ caste Hindus to dole out sufficient amounts of water to provide for the Untouchables attending the Conference.

In 1923, with the resolution proposed by S.K. Bole, the Bombay Legislative Council issued the Bole Resolution which recommended that “the Untouchable Classes be allowed to use all public watering places, wells and dharmashalas which are built and maintained out of public funds or administered by bodies appointed by Government or created by statute, as well as public schools, courts, offices and dispensaries.” However, this only applied on paper which is why Anantrao Chitre made the proposal to proceed to the Chawdar tank.

Famous social worker Rao Bahadur SK Bole shares a light moment with Dr. Babasaheb Ambedkar, who made him sit on his lap, with Dr. Maisaheb Ambedkar (Mrs. Ambedkar).

Delegates were electrified by this call-to-arms and so 2,500 Untouchables, led by Dr. Ambedkar, marched through the main streets, heading towards the Chawdar tank. When they arrived there, Dr. Ambedkar was the first to take water from the tank and drank it, followed by the rest. It was the first time that the Untouchables had drunk the water from the tank, defying Hindu social norms and starting a revolution based on equal rights that would spread like wildfire.

Later, rumours spread amongst the Hindu castes that the Untouchables planned to enter the Veereshwar Temple as part of their peaceful protest. To prevent this from happening, caste Hindus gathered bamboo sticks and met at street corners. They proceeded towards the conference venue. Fortunately however, many delegates had left town. Still, the mob attacked the delegates that remained and, in addition to this, sent messages to their henchmen to punish conference delegates in their various locations. A purification ritual was organised the next day by caste Hindus to undo the ‘contamination’ caused when the Untouchables drunk the water from Chawdar tank.

The Untouchables then organised a second Conference and this time, they were prepared to face the worst. The caste Hindu group responded by applying to the District Magistrate to stop the Untouchables from entering the tank. As the District Magistrate was sympathetic towards the Untouchables, he rejected the application on the notion that as Chawdar tank was public, he could not use legal means to stop the Untouchables from entering and taking water from the tank.

Bronze sculpture depicting the ‘Mahad Satyagraha’ by B.R. Ambedkar. Dr. Ambedkar marched followed by 2,500 of his caste members through the main streets, heading towards the Chawdar water tank. When they arrived Dr. Ambedkar was the first to drink water from it, followed by the rest. It was the first time the Untouchables had drunk the water defying Hindu Social norms and prejudice. This started a revolution based on equal rights that would spread like wildfire. This bronze piece is a powerful symbol of human equality Dr. Ambedkar sought for tens of millions of people in India. Dr. Ambedkar dared, by drinking the water, defied the mainstream caste system that kept the untouchables in poverty and ignorance for thousands of years.

The caste Hindu representatives then went to court to assert their exclusive right to access the Chawdar tank. On December 12, 1927, nine caste Hindus from different castes filed a suit in the Court of Sub-Judge of Mahad against Ambedkar and four others representing the Untouchables. Further, they applied for a temporary injunction to prevent the Untouchables (defendants) from entering the tank or taking water from it until a decision was made by the court.

The second Conference was scheduled from December 25 to 27 of the same year. The District Magistrate who favoured the Untouchables attended the conference to personally explain that as the temporary injunction was issued, if the Untouchables or delegates of the conference entered the tank and drank water from it, it would defy the order of the Court.

After considering what the District Magistrate said, the Conference concluded with the decision to not draw water from the tank. Ambedkar assured the people that this postponement did not mean they had given up the struggle and so the group then went around the tank instead and returned to the Conference. In the evening Ambedkar spoke about the Manusmriti text as “the Bible of slavery to the Shudras, the Hindu women and the Untouchables”. This ancient text has governed the life of the Hindu community for 1,500 years and propagated unjust treatment towards the Dalits as well as women across castes. It was then that Sahastrabudhey, a Brahman associate of Ambedkar proposed that they burn the Manusmriti. This was when a copy of Manusmriti was brought and burnt in front of the Conference. The Hindu society at large was shocked at such an act.

The Conference later received good news regarding the lawsuit. As the caste Hindu representatives were not able to prove their exclusive right of access to the tank on the grounds of the custom being immemorial, the Untouchables won the case. This was another milestone in the Dalit movement.

The Satyagraha had a significant impact on the Dalit movement as they provided “direct education and the alteration of the social customs and the behaviour of the village-dwelling Mahars who had come to the Conference”. In 1930, Dr. Ambedkar led another Satyagraha – the Kalaram Temple movement. This time, around 15,000 people gathered in a procession, determined to enter the Kalaram Temple for the first time. Despite the gates being closed by Brahmin authorities, the objective was to have the right to enter a temple, not so much the actual entry itself.

Babasaheb Ambedkar’s Mahad Satyagraha, the protest march to claim public water (Chawdar water tank), was a significant event for India’s Dalit movement

Women’s Rights

Although Dr. Ambedkar was known to champion for the Dalits, he also asserted women’s rights. Women were also marginalised in the ancient law book, the Manusmriti, which shows great prejudice and also advises to subjugate women:

अस्वतंत्रा: स्त्रियःकार्योःपुरुषैःस्वैर्द्दिवानिशम्।

[Day and night women must be kept in dependence by the males (of) their (families) and if they attach them to enjoyments they must be kept under control.]

बाल्ये पितुर्वशे तिष्ठेत्पाणिग्राहस्य यौवने।

[In childhood a female must be subject to her father, in youth in her husband, when (her) lord is dead to her sons: a woman must never be independent]

बालया वा युवत्या वा वृद्धया वाऽपि योषिता।

[By a girl, by a young woman or even by an aged one, nothing must be done independently, even in her own house]

नास्ति स्त्रीणां क्रिया मन्त्रैरिति धर्मे व्यवस्थितिः।

[Women have no right to study Vedas. That is why their rituals are performed without Veda mantras. Women have no knowledge of religion because they have no right to know the Vedas. The uttering of Veda mantra is useful for removing sin. As women cannot utter the Veda mantra they are as unclean as untruth is.]

In Dr. Ambedkar’s works, Women and Counter Revolution and The Riddle of Women, he described the way in which the Manusmirti portrayed and treated women. The attitude of Hindu culture was influenced heavily by this text. He pointed out that the laws of Manu dictated the status of women and that such attitudes were “perpetuated and maintained through Hindu personal laws based on Shastras, caste and endogamy“.

In some of Dr. Ambedkar’s books, such as The Riddles of Hinduism, The Buddha and Karl Marx and Revolution and Counter Revolution in Ancient India, Dr. Ambedkar again highlighted the issues of women in India and also suggested strategies for emancipation from oppression. Dr. Ambedkar cites examples of women like Vishakha, Amrapali of Vaishali, Gautami, Rani Mallika and the Queen of Prasenjith as evidence that the Buddha treated women as equal to men.

Dr. Ambedkar was instrumental in fighting for the rights of women and gender equality

In his memorandum to the Southborough Commission, Dr. Ambedkar demanded voting rights for the Untouchables as well as for women. During the Mahad Satyagraha in 1927, Dr. Ambedkar stressed the importance of their participation in the struggle for depressed women, and encouraged them to participate in the fight against the tyranny of the caste system and gender discrimination.

In the same year, on July 18, 1927, at a meeting of about 3,000 women, Dr. Ambedkar said that he “measure(s) the progress of community by the degree of progress which women had achieved. Let every girl who marries stand by her husband, claim to be her husband’s friend and equal, and refuse to be his slave. I am sure if you follow this advice, you will bring honour and glory to yourselves.” At another conference at Nagpur, where about 25,000 women participated in the event, he advised women “to be progressive and told them to abolish traditionalism, ritualism and customary habits which were detrimental to their progress”.

Among many of Dr. Ambedkar’s other contributions were the introduction of the Maternity Benefit Bill and protecting the rights of women working in coal mines. He was also a proponent of provisions related to the welfare of women. The Hindu Code Bill ended the various marriage systems in India at that time and legalised only monogamous marriages. It also covered women’s right to property, order of succession to the property, as well as maintenance, marriage, divorce adoption, minority and guardianship.

Round Table Conferences

Three Round Table Conferences to discuss constitutional reform in India were conducted by the British Government with political leaders from British India and delegates from the princely states from 1930-1932. This was recommended by the All-India Muslim League leader, Muhammad Ali Jinnah to Viceroy Lord Irwin and Prime Minister Ramsay MacDonald and the report submitted by the Simon Commission in May 1930. Ambedkar was a member of the Bombay Provincial Committee of the Simon Commission, the Indian Statutory Committee in 1928 and the First Round Table Conference in London. Ambedkar was the British-Indian Representative of the Depressed Classes.

British Prime Minister Ramsay MacDonald to the right of Mahatma Gandhi at the Second Round Table Conference in London, October 1931. Fourth from the left in the foreground and wearing glasses is Dr. B. R. Ambedkar, Representative of the “Depressed Classes”.

During the Second Round Table Conference organised by the British, Gandhi claimed that the Untouchables were Hindus and should not be treated as a minority group, and that Muslims or other minorities did not need to have separate electorates or special safeguards. Ambedkar, who brought along a 22-page memorandum, opposed Gandhi by insisting on the necessity of separate electorates for the Depressed Classes and other minorities. The British Government was convinced, and the British Prime Minister Ramsay MacDonald introduced the “Communal Award” on August 16, 1932, which granted separate electorates in India for the various castes and minorities, such as the Forward Castes, Muslims, Buddhists, Sikhs, Indian Christians, Anglo-Indians, Europeans, Depressed Classes (now known as the Scheduled Caste) and so on.

Poona Pact of 1932

On September 20, 1932, Gandhi, who was in Yarawada Jail, embarked on a hunger strike in response to this, as he viewed separate electorates as one of the tools to divide and rule India. Ambedkar is said to have called Gandhi’s fast a political stunt and commented that,

“I however trust the Mahatma will not drive me to the necessity of making a choice between his life and the rights of my people. For I can never consent to deliver my people bound hand and foot to the Caste Hindus for generations to come.”

(Source: Ambedkar, Gandhi and Patel: The Making of India’s Electoral System by Raja Sekhar Vundru)

This resulted in Ambedkar receiving death threats and being condemned as a traitor due to a mass upsurge to save the life of Gandhi.

Gandhi’s purpose was “intended to sting the Hindu conscience into right religious action“. He was of the opinion that the lives of the Untouchables “are so intimately mixed with those of the caste Hindus in whose midst and for whom they live, that it is impossible to separate them.”

This was resolved through the Poona Pact, also known as the Gandhi-Ambedkar Pact that was signed September 24, 1932 with the agreement that there would be a unified electorate but the Depressed Classes would receive an increased number of reserved seats.

An agreement between Babasaheb Ambedkar and Mahatma Gandhi was finally signed on September 24, 1932, ending Mahatma Gandhi’s fast.

Gandhi’s fast did make a difference. The Untouchables were granted access to public wells and temples all over the country as a gesture of embracing the Untouchables, with the Hindu Leaders’ Conference resolving that “amongst Hindus, no one shall be regarded as an untouchable by reason of his birth and those who have been so regarded hitherto will have the same rights as the other Hindus in regard to the use of public wells, public roads and other public institutions.” This led to the founding of the All-India Anti-Untouchability League, which later became the Harijan Sevak Sangh, in order to eliminate untouchability.

The object of the [Harijan Sevak] Sangh shall be the eradication by truthful and non-violent means of untouchability in Hindu Society with all its incidental evils and disabilities, suffered by the so-called untouchables hereinafter described as Harijans in all walks of life and to secure for them absolute equality of status with the rest of the Hindus.

(Source: The Constitution of Harjian Sevak Sangh)

Gandhi started to use the term ‘Harijans’, which means “children of God”, to replace the derogatory term ‘Untouchable’. However, it was later viewed as a patronising term, although it was not Gandhi’s intention for it to be patronising. Gandhi then went on a nine-month long tour, travelling 12,000 miles in 1933-1934 for this effort. Some of Gandhi’s colleagues in the Indian National Congress began to express their worry that Gandhi focused too much on religious issues to the “detriment of political activity”. Gandhi realised that he had to get the attention of caste Hindus in order to eradicate the practice of Untouchability. He believed the segregation was not healthy for Hinduism, and it was a deviated form of practice in Hinduism.

Gandhi also started an English language weekly called The Harijan in February 1933 as part of his campaign to create awareness of the sin of continuing the practice of Untouchability. Gandhi requested Ambedkar to prepare a message for the first issue of The Harijan but Ambedkar refused. Ambedkar replied with the statement:

“The outcaste is a by-product of the caste system. There will be outcastes as long as there are castes. Nothing can emancipate the outcaste except the destruction of the caste system. Nothing can help to save Hindus and ensure their survival in the coming struggle except the purging of the Hindu faith of this odious and vicious dogma.”

(Source: Bhimrao Ramji Ambedkar, Dr. Ambedkar and caste, Harijan, February 11, 1933)

Despite the landmark agreement between the two leaders, the situation did not improve as Ambedkar continued to be hated and the Dalits continued to be excluded from Hindu temples. Losing hope and realising that things would not change in Hindu society, Dr. Ambedkar shocked Indian society when he declared at the 1935 Depressed Classes Conference that he did not intend to die a Hindu.

Dr. Ambedkar was appointed the Principal of the Government Law College from 1935 to 1937. He founded the Independent Labour Party and was elected to the Bombay Legislative Assembly. He founded the Scheduled Castes Federation in 1942 when he was appointed as a Labour member in the Viceroy’s Council. Dr. Ambedkar also established the People’s Education Society Mumbai that later founded the Siddhartha College of Commerce. He was also elected to the Constituent Assembly from Mumbai and became the first Law Minister of India and the Chairman of the Drafting Committee of the Constitution of India.

May 8, 1950: Babasaheb Ambedkar (standing, right) being sworn in as independent India’s first Law Minister by President Dr. Rajendra Prasad (standing, centre). Prime Minister Jawaharlal Nehru (seated, left) looks on.

Dr. Ambedkar wanted to free India from any sort of inequality, especially for the Dalits, as well as promote women’s rights. He oversaw the establishment of the Finance Commission of India, and his ideas laid the foundation for India’s central bank, the Reserve Bank of India. In April 1948, Dr. Ambedkar married Dr. Sharada Kabir (later commonly known as Dr. Maisaheb Ambedkar), a Chitpavan Brahmin from Maharashtra who later adopted the name Savita Ambedkar. She would be his second wife since Dr. Ambedkar had previously been married, having had an arranged marriage when he was 15 years old. His first wife, Ramabai, was only nine years old when they wed and she passed away in 1935 after a long illness. Dr. Ambedkar’s marriage to Dr. Sharada was something remarkable because even today, honour killings or shame killings still occur in cases of inter-caste marriages. As many as 356 cases of honour killings were reported in India between 2014 and 2016. Hence Dr. Ambedkar and Dr. Sharada’s marriage was an act of courage given the cultural norms at the time, an example that fits what Dr. Ambedkar said in the context of a discussion on inter-caste marriages, that “Political tyranny is nothing compared to social tyranny and a reformer, who defies society, is a much more courageous man than a politician who defies government.”

Dr. Ambedkar married Dr. Sharada Kabir at his residence, Hardings Avenue, New Delhi on April 15, 1948. Prior to the marriage, she was the doctor attending to Dr. Ambedkar during his illness in Bombay.

In inter-caste marriages, the caste of the woman follows that of the man she marries. If an upper-caste woman marries a lower-caste man, her status is reduced and this is viewed as bringing shame on the girl’s family. Hence, the family and community sometimes resolve to remove the source of shame by killing the bride. This serves as a warning to lower-caste men not to touch upper-caste women, which in turn promotes the endogamy that Ambedkar spoke so fiercely against.

“Fusion of blood can alone create the feeling of being kith and kin and unless this feeling of kinship, of being kindred, becomes paramount the separatist feeling – the feeling of being aliens- created by caste will not vanish.”

~ Dr. B.R. Ambedkar

(Source: Annihilation of Caste: With a Reply to Mahatma Gandhi by Dr. B.R. Ambedkar)

When Dr. Ambedkar resigned from the Cabinet in September 1951, one of the five reasons he cited was the lack of adequate support from Nehru for the Hindu Code Bill that sought to unify the Hindu community. Although he was defeated in the 1952 Bombay (North Central) constituency election, he was appointed to the Upper House of the Parliament where he remained a member until his death.

In his later years, he did much to revive Buddhism in India when he converted to the religion so that he could free himself and subsequently many others from the perils of caste differences and unfairness.

Dr. Ambedkar (seated, upper right corner) discussing the Hindu Code Bill in New Delhi (1955).

Contemplating Buddhism

Ambedkar wrote a 6,500-word article called The Buddha and the Future of His Religion, which was published in the April-May 1950 issue of The Maha Bodhi. The official mouthpiece for the Maha Bodhi Society founded by Anagarika Dharmapala in 1892, The Maha Bodhi was the leading English-language Buddhist magazine of that time for English-speaking Buddhists around the world.

The Maha Bodhi, the leading English-language Buddhist magazine in which Ambedkar’s article was published. Click here to download The Buddha and the Future of His Religion, page 117-118 and page 199-206, published in the April-May 1950 issue of The Maha Bodhi

The article consisted of five sections. Ambedkar began by explaining what distinguished the Buddha from the founders of three other major religions – Jesus, Muhammad, and Krishna. This was followed by a comparison between Buddhism and Hinduism. Ambedkar declared his faith in the revival of Buddhism in India in the third section, and shared how Buddhism stands compared to other non-Hindu religions in the fourth section. In the last section, he presented the three steps that needed to be taken if the propagation of Buddhism was to be realised.

Ambedkar said that the Buddha “preached his gospel as a common man,” meaning that he did not thunder God-like pronouncements into the ears of a reluctant humanity, but rather as a simple communication by a man to his fellow men – by a man who was an Enlightened One to men who were not as yet enlightened.

Buddha did not claim to be of supernatural origin. He did not try to prove his supernatural powers with his miracles, or claim supernatural sanction or divine authority for his teaching. All he claimed was that what he taught was a reasonable teaching, and that it was possible for a sincere and open-minded person to experience the truth for himself in this very existence.

“The Buddha made a clear distinction between Margadata “Giver of the Way” and Mokshadata “Giver of Salvation”. Jesus, Muhammad, and Krishna claimed for themselves the role of Mokshadata. The Buddha was satisfied with playing the role of Margadata.” – From Buddha and Future of His Religion by Dr. B.R. Ambedkar in The Maha Bodhi (April-May 1950).

Ambedkar took a passage of the Mahaparinibbana Sutta to heart. The Buddha, on the eve of his departure from the world, told his faithful attendant, “When I am gone, Ananda, let the Order, if it should so wish, abolish all the lesser and minor precepts.” In the book Ambedkar and Buddhism, as written by Sangharakshita, Ambedkar said that the Buddha “wished his religion not to be encumbered with the dead wood of the past. He wanted it to remain evergreen and serviceable at all times. That is why he gave liberty to his followers to chip and chop as the necessities of the case required.”

“In the Mahaparinibbana Sutta, [the Buddha] told Ananda that his religion was based on reason and experience and that his followers should not accept his teaching as correct and binding merely because it emanated from him. Being based on reason and experience, they were free to modify or even abandon any of his teachings if it was found that, at a given time and in given circumstances, they did not apply.”

(Source: Buddha and Future of His Religion by Dr. B.R. Ambedkar, The Maha Bodhi (April-May, 1950).)

Ambedkar believed that this showed the courage of Buddha’s faith in his teachings and the nature of Buddhism as a religion based not on authority but on reason and experience.

“They were afraid of permitting repair. For they felt that the liberty to repair may be used to demolish the structure they had reared. The Buddha had no such fear. He was sure that even the most violent iconoclast will not be able to destroy the core of his religion.”

“The religion of the Buddha is morality. It is embedded in religion. Buddhist religion is nothing if not morality. It is true that, in Buddhism, there is no God. In place of God, there is morality. What God is to other religions, morality is to Buddhism.”

(Source: Buddha and Future of His Religion by Dr. B.R. Ambedkar, The Maha Bodhi (April-May, 1950).)

By that, it is taken to mean that in Buddhism, morality (in the broad sense of ethics) has taken the place of ‘God’ and that actions are regarded as either wholesome or unwholesome, or skilful or unskillful, as they are termed in Buddhism.

In comparing Buddhism to Hinduism, Ambedkar said that “the official gospel of Hinduism is inequality”, which proclaimed that neither a Shudra (the fourth and lowest of the traditional social classes of India) nor a woman could become a teacher of religion, nor could they take Sannyasa (or initiation) into the ascetic life and reach God. Buddha, on the other hand, admitted Shudras and women into the ordained Sangha.

Ambedkar mentioned three requirements which he thought religion must fulfill:

1. It must be in accord with science.
2. It must recognise the fundamental tenets of liberty, equality, and fraternity.
3. It must not sanctify and ennoble poverty.

Ambedkar concluded that if the new world were to have a religion, it would be Buddhism as Buddhism fulfills all three requirements. He also emphasised that Buddha taught social freedom, economic freedom, and political freedom as part of his religion.

“He taught equality; equality not between man and man only, but between man and woman.”

(Source: Buddha and Future of His Religion by Dr. B.R. Ambedkar, The Maha Bodhi (April-May, 1950).)

Ambedkar declared that Buddha’s teachings embraced many aspects of social life and that his doctrines were concerned with giving salvation to man in his life on earth, and not merely promising him heaven in the afterlife.

To ensure that Buddhism is not “encumbered with the dead wood of the past”, Ambedkar further mentioned three steps that he deemed necessary:

1. To produce a Buddhist Bible.
2. To make changes in the organisation, aims and objects of the Bhikshu Sangha.
3. To set up a world Buddhist Mission.

Ambedkar mentioned that other religions have an advantage in that they have a gospel that followers can carry with them and read wherever they are. He also stated that the Indian Dhammapada was not able to fulfil the function of such a gospel.

Dr. Ambedkar completed the writing of his Buddhist Bible and called it “The Buddha and His Dhamma”. It was first published in November 1957, almost a year after Dr. Ambedkar’s death in December 1956. This book is included in scriptures used by Navayana or ‘New Vehicle’ Buddhists that follow Dr. Ambedkar’s interpretation of Lord Buddha’s teachings.

The first World Fellowship of Buddhists Conference at Sri Lanka in 1950. Dr. Ambedkar and Mrs. Ambedkar with the delegates and observers from all over the world are seen in the photograph. They are in the front row; Dr. Ambedkar can be seen with a walking stick and his wife is seated to his left.

At the inaugural meeting of the World Fellowship of Buddhists in Ceylon (today known as Sri Lanka), Ambedkar observed Buddhist ceremonies and rituals and discovered how Buddhism was a living religion in Ceylon. He also visited Burma twice in 1954, and returned to India with funds and resources from the two Buddhist countries to help him spread Buddhism in India. Among the resources he was given was an image of the Buddha from Burma that was later installed in a newly-constructed temple at Dehu Road near Poona. Ambedkar’s journey of discovery continued six years after the appearance of his article before he finally decided that Buddhism was the way forward for his people.

“As we read Buddha more and more, we realise the relevance of Buddhism in today’s India. Dr. Ambedkar was the best interpreter of Buddha and his thoughts.”
– Meerasabihalli Shivanna
From The Hindu, February 2018

The Buddha and His Dhamma

At Dehu Road on December 25, 1955, Ambedkar told the public that he was writing a book explaining the tenets of Buddhism in simple language for the benefit of the common man. It might take him a year to complete the work but when it was finished, he would embrace Buddhism.

“There is one urgent matter which I want you to attend to and that is the publication of my book “The Buddha and His Dhamma” … I am in a great hurry and I want the book to be published by September the latest.”

(Source: A message to S.S. Rege, the Librarian of Siddharth College, Bombay)

Less than three weeks after this message, on May 24, he publicly announced that he would embrace Buddhism in October 1956, one month after his book was expected to be published.

This work, which was to be Dr. Ambedkar’s magnum opus, is divided into eight volumes. The last four volumes, Book V to Book VIII, are only half the length of the first four volumes. The first edition of this work, published in 1957, contains 599 pages and covers 5,013 verses. Most of the contents were extracts and adaptations of Buddhist literature from both canonical and non-canonical sources. The remainder came from Ambedkar’s own explanations. The canonical extracts were mostly from the Sutta Pitaka and the Vinaya Pitaka of the Theravada Pali Tipitaka or ‘Three Collections’ while the non-canonical extracts came mostly from Ashvaghosha’s Buddhacarita or Life of the Buddha, as well as the Milindapanha “Questions of King Milinda”, and also a Chinese translation of a prayer to Amitabha.

The publication of this work fulfilled Dr. Ambedkar’s mission to produce a Buddhist Bible. He wanted such a work to unify Buddhists and for practitioners to have a single book that contains the essence of Buddha’s teachings. Practitioners would be able to refer to this one book compiled from canonical sources, similar to other religious traditions that rely on a single book, even if they have many other commentarial teachings. He wanted to spread Buddhism and therefore deemed such a work necessary to fulfil this aim. In this work, Dr. Ambedkar interweaved the Buddha’s teachings with the Buddha’s life story which was intended to be an inspiration for the Dalit community. He did this because many Dalits would need explanations of the Buddha’s teachings in a manner which they could understand since many were not highly educated. Dr. Ambedkar’s approach to Buddhism was also a social and ethical one, rather than philosophical.

The Buddha and His Dhamma, a treatise on Buddha’s life and Buddhism, was the last work of Babasaheb Ambedkar. – Click here to download PDF

Book I – “Siddarth Gautam – How a Bodhisatta became the Buddha”

Book I is entitled Siddarth Gautam – How a Bodhisatta became the Buddha and it was inspired by an apparently autobiographical passage in the Suttanipata, an ancient text belonging to the fifth division of the Sutta Pitaka. Combined with the antedated version of the conflict between the Shakyas (Buddha’s paternal ancestry) and the Koliyas (Buddha’s maternal ancestry), as well as episodes from Ashvaghosha’s Buddhacarita, Ambedkar painted Buddha’s decision to leave home as a form of protest against the Shakya clan’s decision to go to war with the Koliya clan, which was a “crisis in the life of Siddharth.”

Book II – “Campaign of Conversion”

Book II, entitled Campaign of Conversion, explains the preaching of the First Sermon and the conversion of the five Parivrajakas or wandering ascetics, as well as the conversion of ‘the High and the Holy,’ of the Buddha’s own relations, of ‘the Low and the Lowly,’ of women, and of ‘the Fallen and the Criminals.’

Before describing the Buddha’s ‘First Sermon’ and the conversion of the five Parivrajakas, Ambedkar explained the two types of conversion – the conversion to the Order of Bhikshus and a householder’s conversion as an Upasaka or lay follower. There is no difference in the way of life of the bhikshus and the upasaka except on four points. By strongly emphasising the exception of the four points, Ambedkar highlighted the solidarity and unity of the Buddhist spiritual community.

Book III – “What the Buddha Taught”

Book III, entitled What the Buddha Taught, is based on philosophical discussions. In his explanation, Ambedkar classified the Dhamma into three categories: Dhamma, Not-Dhamma (Adhamma), and Saddhamma (the philosophy of Dhamma).

Dhamma is about maintaining the purity of body, speech and mind, reaching perfection in this life, living in Nirvana or living free from greed, hatred, and delusion, giving up craving, believing that all compound things are impermanent, and believing that the law of karma is the instrument of the moral order.

Not-Dhamma is the belief in the supernatural as the cause of events, the belief that the world was created by God, the belief that Dhamma is based on union with Brahman, the belief that sacrifices – including animal sacrifices – are a part of religion, the belief that speculations regarding the origin of the self and the universe are a part of religion, the belief that the reading of books is Dhamma, and belief in the infallibility of sacred books like the Vedas.

Saddhamma is to cleanse the mind of its impurities and to make the world a kingdom of righteousness. For that to happen, Dhamma must promote Prajna or insight. Studying or learning must be open to all so that everyone can learn and discover insight into the teachings.

Ambedkar said that Dhamma is Saddhamma only when it teaches that Prajna must be accompanied by Sila or right action, as well as by Karuna or compassion for the poor and helpless, and by Maitri or love for all living beings. Ambedkar establishes the real nature of the Buddha’s teaching by replacing the traditional triad of Sila, Samadhi, and Prajna by his own triad of Sila, Prajna, and Karuna-Maitri. In an unconventional way, he was able to present the Buddha’s teachings and highlight the social implications of those teachings.

Book IV – “Religion and Dhamma”, “The Buddhist Way of Life and His Sermons”

Parts I and II of Book IV, entitled Religion and Dhamma, are philosophical discussions. Parts III and IV of Book IV, entitled The Buddhist Way of Life and His Sermons, are ethical and psychological discussions, which consist almost entirely of verses from the Pali Dhammapada. These are arranged under such headings as ‘On Craving and Lust,’ ‘On Anger and Enmity,’ ‘On Man, Mind and Impurities,’ ‘On Self and Self-Conquest,’ ‘On Wisdom, Justice and Good Company,’ and ‘On Thoughtfulness and Mindfulness.’ The sermons are organised in accordance with the target audience or subject matter, such as sermons for householders, sermons on righteousness and sermons on Nirvana.

Book V – Book VIII – “The Sangha”, “He and His Contemporaries”, “The Wanderer’s Last Testament”, “The Man who was Siddharth Gautama”

Book V is The Sangha, Book VI is He and His Contemporaries, Book VII is The Wanderer’s Last Testament and Book VIII is The Man who was Siddharth Gautama. The last four books were only about half the volume of the first four books, which could indicate that Ambedkar wanted to quickly complete his goal as he was unsure whether he would live long enough to proceed as he had originally planned. These four books contain excerpts from the Buddhist scriptures as well as his own Explanatory Additions.

The last book, The Man who was Siddharth Gautama, is about the Buddha and Ambedkar. The Buddha was described as compassionate and tolerant of the intolerant. He had a sense of equality and never claimed any special privileges for himself. Nine ‘scientists and thinkers’ that mentioned the greatness of the Buddha were quoted in the Epilogue. Prayers such as A Vow to Spread His Dhamma and A Prayer for His Return to His Native Land, as well as a prayer to Amitabha, the Buddha of Infinite Light, were included. These prayers show Ambedkar’s wish to be reborn in India to spread Buddhadharma, just like Vasubandhu’s wish to be reborn in the Western Pure Land and to continue his work.

Making History

On October 13, 1956, on the eve of Vijaya Dasami, or ‘Victory Tenth’, Ambedkar held a press conference in Nagpur to clarify a few issues before the historic mass conversion event. He mentioned that his Buddhism would be a sort of neo-Buddhism or Navayana, based on the same principles that make up the common foundation of Hinayana, Mahayana and other forms of Buddhism.

Even the poorest of the Dalits attempted to travel to Nagpur via various means of transportation. Many of them set off on foot, marching in groups and carrying banners such as ‘Baba Saheb gives the call: Embrace Buddhism one and all!’ and ‘Move the heavens, move the earth! Turn to Buddhism and have a new birth!’ In all, 400,000 men, women and children poured into Nagpur clad in white shirts and white saris that was prescribed for the event.

Dr. Ambedkar addressing the crowd at Diksha Bhumi, Nagpur, on October 15, 1956. This was the day after Ambedkar converted to Buddhism together with the mass conversion of over 400,000 people.

At 9.15 a.m., on October 14, 1956, Ambedkar took his seat on the stage between his wife and U Chandramani, the oldest and most senior bhikshu in India at Diksha Bhumi, or the Initiation Ground. A bhikshu, or bhikkhu in the Pali language, is a fully ordained Buddhist monk. Devapriya Valisinha, the Sinhalese (Sri Lankan) General Secretary of the Maha Bodhi Society, Venerable Sangharatana and three other Sinhalese bhikshus belonging to the Society were also on stage.

The Maha Bodhi Society was founded by the Sri Lankan Buddhist leader, revivalist and writer Anagarika Dharmapala and the English poet and journalist Sir Edwin Arnold in 1891. Since the decline of Buddhism in India, though many remnants of Buddhist culture still existed, many Indians did not consider themselves to be Buddhist. The Maha Bodhi Society sought to renew interest in Buddhism in its homeland. They helped not only to establish various Buddhist associations in India but also aided Ambedkar in laying the foundations for Buddhism to spread amongst the Dalit movement in India. The society’s presence during Ambedkar’s conversion bears witness to the revival of the religion in India.

Ambedkar and his wife folded their hands in front of U Chandramani and recited the refuge verse Buddham saranam gacchami, Dhammam saranam gacchami, Sangham saranam gacchami” three times after U Chandramani. The couple also took the Five Precepts as part of the ceremony.

Dr. Ambedkar addressing the gathering of 400,000 on the first day of the historic mass conversion to Buddhism on October 14, 1956 at Diksha Bhumi, Nagpur

400,000 Dalit men, women, and children attended the historic mass conversion ceremony held by Dr. Ambedkar on October 14, 1956

A section reserved especially for Dalit women at the historic mass conversion ceremony to Buddhism on October 14, 1956

Dr. Ambedkar delivering a speech to the crowd of 400,000 gathered to convert to Buddhism on October 14, 1956

Dr. Ambedkar (second from the right) accepting Dhamma Deeksha (Buddhist refuge) from the senior Sinhalese bhikshu, U Chandramani, along with Wali Sinha, Rewaramji Kawade and wife Dr. Maisaheb Ambedkar (first from the right). This picture captures the very moment when Dr. Ambedkar recited the verses of refuge and officially became a Buddhist. Right after this moment 400,000 people followed his lead and became Buddhists during the mass conversion ceremony.

Ambedkar also recited the 22 vows, which he had written specially for the occasion, which included pledges such as not to believe in the gods and goddesses of Hinduism or to worship them, not to regard the Buddha as an incarnation of Vishnu, not to perform the traditional Hindu rites for the dead, not to employ Brahmins to conduct religious ceremonies, to believe in and seek to establish the equality of men, to follow the path shown by the Buddha, and to observe the Buddhist precepts. Ambedkar then turned to the audience of 400,000 sitting below him and asked those who wished to join him to stand up. Ambedkar repeated the Refuge verses, the Five Precepts as well as the 22 vows. And just like that, 400,000 people became Buddhists in front of Ambedkar. The next day, Ambedkar held another conversion ceremony at the Initiation Ground for a crowd of 100,000, some of whom had arrived too late for the ceremony the previous day. Within two days, half a million people in India had become Buddhists because of Ambedkar.

VIDEO: Dr. Babasaheb Ambedkar embracing Buddhism with the Dalits

Or view the video on the server at:
https://video.tsemtulku.com/videos/AmbedkarConversion.mp4

The Conversion Continues

Ambedkar passed away on December 6, 1956 and his body was cremated in Bombay, his headquarters for the greater part of his career. Half a million people participated in the two-mile-long funeral procession from Rajagriha, Ambedkar’s residence, to the local burning Ghat. The procession took four hours and was the largest procession that the city had ever seen.

Babasaheb Ambedkar passed away in his sleep on December 6, 1956 at his residence Rajagriha in Delhi.

Some in the crowd wished to follow Ambedkar’s footsteps, so an impromptu conversion ceremony was held at the local burning Ghat where a bhikshu administered the refuge ceremony to 100,000 people on the spot.

One week later, a conversion ceremony was held at Delhi, where a portion of the ashes was delivered, and where 30,000 people were initiated into Buddhism. The same ashes from Delhi were then divided and a portion was sent to Agra. A similar conversion ceremony took place there with 200,000 people initiated into Buddhism. The mass conversion movement that began in Nagpur six weeks earlier had continued despite Ambedkar’s passing. Aside from the three locations mentioned above, conversions were also held in more than 20 towns and cities between December 7, 1956 and February 10, 1957. By the time it ended, there were four million Dalit Buddhists.

Beautiful shrines of Dalit Buddhists with images of Lord Buddha and Dr. Ambedkar

Beautiful shrines of Dalit Buddhists with images of Lord Buddha and Dr. Ambedkar

Beautiful shrines of Dalit Buddhists with images of Lord Buddha and Dr. Ambedkar

Ambedkar Day celebrated across Triratna Buddhist Community in India

A popular poster of Dr. Ambedkar in wide circulation

Even today, Dr. Ambedkar’s courage continues to be a source of inspiration. Framed images of Dr. Ambedkar can be found alongside images of the Buddha available for sale in many places in India. Practitioners still look for his picture to be put on their shrines or simply out of respect and reverence for his work.

His Legacy Continues

Ambedkar continues to inspire the Dalits, Indians and many worldwide from all walks of life with his noble example, his cause, his words and his writings, which culminated in the epic work The Buddha and His Dhamma that was completed almost at the end of his life. Ambedkar was voted “The Greatest Indian” in a 2012 poll organised by History TV18 and CNN IBN. With more than 20 million votes cast, Ambedkar’s win proves that he left a lasting legacy that makes him significantly relevant in this day and age.

Dr. Ambedkar was also celebrated by The Parliament of India on November 26-28, 2015 when a Special Sittings To Commemorate 125th Birth Anniversary Celebration of Dr. B. R. Ambedkar was organised in recognition of his great contribution and effort in nation-building and drafting the constitution. In 2018, the United Nations (UN) organised the third celebration of Ambedkar Jayanti at the UN, remembering Dr. Ambedkar’s legacy of fighting inequality and inspiring inclusion around the world.

A bust of Dr. Ambedkar installed in Hungary

Another sign of reverence to his great thoughts and works is the presence of Dr. Ambedkar statues and busts across India and around the world, such as that in Brandeis University in Massachusetts, USA in 2017 and one in Hungary in 2016.

Dr. Ambedkar’s bust at Brandeis University, Massachusetts, USA

Dr. Ambedkar’s statue in the Ambedkar Stupa, Ambedkar Memorial Park, Lucknow, India

Dr. Ambedkar’s statue at the Ambedkar Park, Lucknow, India

Statues of Dr. Ambedkar and Dr. Savita Ambedkar (Dr. Sharada Kabir) at Bhim Janm Bhoomi (Dr. Babasaheb Ambedkar Birth Place Memorial) in Mhow, India

Bust of Dr. Ambedkar at Ambedkar Museum in Pune, Maharashtra, India

Statue of Dr. Ambedkar near the Indian Parliament, New Delhi, India

Dr. Ambedkar’s statue in Lucknow, India

Dr. Ambedkar’s statue at the Dr. Babasaheb Ambedkar Marathwada University, Maharashtra, India

Dr. Ambedkar’s statue at the B R Ambedkar International Centre in New Delhi, India

Dr. Ambedkar’s statue at Sillhod city, Maharashtra, India

Dr. Ambedkar’s statue at Sulanli village, Maharashtra, India

Dr. Ambedkar’s statue at York University, Canada

Dr. Ambedkar’s statue at Bhim Birthplace Memorial (Bhim Janma Bhoom) in Mhow, India

A 350-foot or 110-metre-tall statue of Dr. Ambedkar, known as the Statue of Equality or as the Grand Memorial of Bharat Ratna Dr. Babasaheb Ambedkar, will be built in the Indian city of Mumbai as part of the 12.5 acres memorial dedicated to Dr. Ambedkar. The Ambedkar Memorial is currently being constructed at India United Mills, Mumbai and is expected to be ready in 2020 with features such as a 25,000-foot² stupa surrounded by a pond and a 39,622-foot² interactive museum displaying several aspects of Ambedkar’s life.

Grand Memorial of Bharat Ratna Dr. Babasaheb Ambedkar

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General Information

Conceptual plan for the Grand Memorial of Bharat Ratna Dr. Babasaheb Ambedkar, at India United Mills No. 6, Mumbai.

In 2013, the State Government of Maharashtra in India appointed the Mumbai Metropolitan Region Development Authority as the governing body for the development of a beautiful Grand Memorial of Bharatratna Dr. Babasaheb Ambedkar. The project was officially announced a year earlier on August 18, 2012 by the then Prime Minister of India, Manmohan Singh.

As of writing, construction of the impressive 12.5-acre memorial park has begun with the foundation stones already having been laid by Prime Minister Narendra Modi in October 2015. It is located on land formerly known as India United Mill No. 6 in the Dadar suburb of Mumbai but is now owned by the Maharastra State Government. Historically, Dadar was Mumbai’s first planned suburb and is therefore not only a well populated locale but also has prominent railway and bus services with both local and national connectivity. India United Mill No. 6 is a prime location and faces the sea. This makes it the perfect site for such an incredibly meaningful memorial to Dr. Ambedkar’s legacy of equality and social justice. It will inspire younger generations to be compassionate towards others and at the same time pay homage to Dr. Ambedkar, one of the greatest humans in history.

When Prime Minister Narendra Modi visited the site he stated that Dr. Ambedkar was a ‘Vishwa Manav’ or a man of the world, and compared him to the likes of Dr. Martin Luther King Jr. who was a Baptist minister and the most vocal activist during the Civil Rights Movement in the United States. Dr. Ambedkar was described as the voice of the downtrodden and a guardian of human values. Emphasising the need for education Dr. Ambedkar led the Indian nation into an era of social inclusion rather than division.

The entire memorial is dedicated to the life and works of Dr. Ambedkar, who was posthumously awarded the Bharatratna in 1990. The Bharatratna is India’s highest civilian award. It was granted to Dr. Ambedkar for his legacy of fighting for equality in India and his significant contributions to writing India’s Constitution. Therefore, he is lovingly referred to as one of India’s founding fathers and also the father of the Indian Constitution. Current estimates of the cost of construction stand at Indian Rs. 7,090,000,000 which is roughly around USD 97,500,000.

According to the chief architects for the project, Shashi Prabhu & Associates, “The entire memorial site is conceived as an oasis of calm featuring various gardened spaces that reflect the spirit and persona of the great leader [Dr. Ambedkar]”. As the location of the memorial is by the sea front, the architects’ plans include a beautiful promenade where visitors can spend their evenings taking leisurely walks or simply sit and enjoy the view of the sea. According to planners, construction has been arranged in such a manner that none of the site’s existing 200 trees will be felled, in order to have minimal impact on the environment. Construction of the memorial is planned to be completed by April 14, 2020.

The site will also be linked to Chaitya Bhoomi, an existing memorial to Dr. Ambedkar, in nearby Dadar Chowpathy. This memorial marks the site of Dr. Ambedkar’s cremation and is built in the shape of a Buddhist Chaitya or Stupa. The site houses Dr. Ambedkar’s relics, a bust of Ambedkar and a statue of Buddha Shakyamuni. It is a place of reverence and pilgrimage for Buddhists all over the world. Huge tributes are held there for Dr. Ambedkar on the anniversary of his death, December 6, every year.

 

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Statue of Equality

The central attraction at the memorial will be a colossal bronze 250-foot statue of Dr. Ambedkar, including a 100-foot high pedestal. It has been aptly named the ‘Statue of Equality’ in honour of Dr. Ambedkar’s fight against social injustice within Indian society. No company in India has the expertise to design and build the statue so help is being sought from China for its construction.

Dr. Ambedkar was born into the Dalit community, who are subject to the practice of untouchability. According to ancient Indian religious and cultural norms, Dalits fall outside of the accepted four-tier caste system and are therefore outcaste from society, relegated to performing the most menial and degrading work and are even treated worse than animals. Dr. Ambedkar championed the cause for equal rights for Dalits during the birth of the modern Indian nation at the end of British Colonial rule. He was instrumental in the formation of the Indian Constitution and spread the message of equality as highlighted in the Buddhist religion, a faith that he adopted. However, Dr. Ambedkar did not only fight for the rights of Dalits, he fought for all those who were oppressed including women.

The statue is the brainchild of India’s Social Justice Minister, Rajkumar Badole and in 2015, Indian Prime Minister Narendra Modi performed a Bhoomi Puja at the site where the statue will be erected. A Bhoomi Puja is a land blessing, used to entreat Bhoomi, the Goddess of the Earth to allow structures to be built upon the site and to remove obstacles for construction. The prayers also appease any supernatural beings in the area and promote a peaceful spiritual environment.

Pedestal

The circular 100-foot high pedestal beneath the statue will house visitor and exhibition halls. There will also be a 39,622 square foot museum dedicated to the life of Dr. Ambedkar. The museum, known as the Gallery of Struggle will be interactive, display several key aspects of Dr. Ambedkar’s life and include holograms of the Dalit icon. The pedestal will also feature a cyclorama theatre, designed to give viewers standing in the middle of the hall a 360 degree view of the projected images.

Library and Research Centre

A 50,000 square foot library will be located in a building simulating the appearance of a lotus floating on water. It will include a research centre for the furtherance of social issues, and also house lecture and conference halls as well as an auditorium with a seating capacity of 1,000.

Stupa

A proposed addition to the site includes the building of a Stupa. This building is planned at 140 feet tall with a circumference of 360 feet. It will have a ribbed ceiling which means it will resemble ancient Buddhist Chaityas or Stupas. An eight-tier bronze canopy is planned to cover the stupa and will take the shape of an Ashoka Chakra, an ancient wheel with eight spokes. This will represent the Noble Eight-Fold Path, one of Lord Buddha’s most fundamental teachings. There will also be a lotus pond at the foot of the dome.

Vipassana Hall

Another proposed addition to the memorial includes a Vipassana Meditation Hall with seating capacity for 13,000 people. Vipassana meditation, also known as insight meditation is a technique common to all forms of Buddhism. Through its use, practitioners strive to understand the true nature of reality into order to overcome and transcend suffering. It is a technique that Dr. Ambedkar promoted after his conversion to Buddhism.

Plaza

An open air plaza will include facilities for sound and light shows similar to those that are popular at other attractions all over the world.

Parikrama Path

The memorial will include a parikrama or circumambulation path around the statue and will be connected to Chaitya Bhoomi, the existing nearby memorial to Dr. Ambedkar. The tradition of circumambulation has been important within Buddhist culture since the faith began. It represents a practitioner’s faith and reverence towards the object being circumambulated. In the case of Dr. Ambedkar’s statue, it is symbolic of the respect given to him for his tireless work towards social justice and his spreading the messages of love, kindness and compassion embodied in his Buddhist faith.

Visitor Facilities

The memorial includes a 450-car park space in the basement of the statue structure and a large dedicated bus parking bay for larger groups. Other facilities will include souvenir shops, waiting rooms, a canteen and public toilets.

 

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A construction model for the Grand Memorial of Bharatratna Dr. Babasaheb Ambedkar

A virtual model for the Grand Memorial of Bharatratna Dr. Babasaheb Ambedkar

The Prime Minister, Shri Narendra Modi at the Bhoomi Puja of Dr. Babasaheb Ambedkar Memorial, at Indu Mills Compound, Mumbai on October 11, 2015.
Indian Prime Minister Narendra Modi at the Bhoomi Puja of the Dr. Babasaheb Ambedkar Memorial on October 11, 2015. Other dignitaries can also be seen, such as the Governor of Maharashtra, Shri C. Vidyasagar Rao; the Chief Minister of Maharashtra, Shri Devendra Fadnavis; the Union Minister for Road Transport & Highways and Shipping, Shri Nitin Gadkari; and the Minister of State for Social Justice & Empowerment, Shri Vijay Sampla.

 

VIDEO: Short Walkthrough of the Grand Memorial of Bharat Ratna Dr. Babasaheb Ambedkar

Or view the video on the server at:
https://video.tsemtulku.com/videos/AmbedkarMemorialWalkthrough.mp4

 

VIDEO: Chief Minister of Maharashtra Devendra Fadnavis talking about the Grand Memorial of Bharat Ratna Dr. Babasaheb Ambedkar

Or view the video on the server at:
https://video.tsemtulku.com/videos/AmbedkarMemorial2020.mp4

 

VIDEO: Concept Video of the Grand Memorial of Bharat Ratna Dr. Babasaheb Ambedkar

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https://video.tsemtulku.com/videos/AmbedkarStatueMemorial.mp4

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VIDEO: Dr. B.R. Ambedkar voted “The Greatest Indian” in 2012

Or view the video on the server at:
https://video.tsemtulku.com/videos/GreatestIndian.mp4

VIDEO: Dr. Ambedkar and His Democratic Movement: A Documentary (1990)

Or view the video on the server at:
https://video.tsemtulku.com/videos/AmbedkarDocumentary.mp4

VIDEO: Dr. Babasaheb Ambedkar movie in English (2000)

Or view the video on the server at:
https://video.tsemtulku.com/videos/AmbedkarFullMovie.mp4

VIDEO: Short video featuring Dr. Babasaheb Ambedkar

Or view the video on the server at:
https://video.tsemtulku.com/videos/AmbedkarShortVideo.mp4

What Other People Said About Dr. Ambedkar

“Ambedkar is my Father in Economics. His contribution in the field of economics is marvellous and will be remembered forever.”
– Amartya Sen, Indian economist and philosopher

“Dr. Babasaheb Ambedkar was a symbol of revolt against all oppressive features of the Hindu Society.”
– Pandit Jawaharlal Nehru, freedom fighter, the first Prime Minister of India

“Son of a poor mother like me hails from a very backward section of society and could become the prime minister due to Babasaheb Ambedkar.”
– Prime Minister Narendra Modi, Indian politician, the current Prime Minister of India

“The great and revered Human Rights champion.”
– President Obama

List of Books & Writings by Dr. B.R. Ambedkar

Selected Works by Dr. B.R. Ambedkar for Download

The Buddha and His Dhamma (click to download PDF)

Selected Works of Dr. B.R. Ambedkar (click to download PDF)

Writings and Speeches Vol. 1 (click to download PDF)

Writings and Speeches Vol. 2 (click to download PDF)

Writings and Speeches Vol. 3 (click to download PDF)

Writings and Speeches Vol. 4 (click to download PDF)

Writings and Speeches Vol. 5 (click to download PDF)

Writings and Speeches Vol. 6 (click to download PDF)

Writings and Speeches Vol. 7 (click to download PDF)

Writings and Speeches Vol. 8 (click to download PDF)

Writings and Speeches Vol. 9 (click to download PDF)

Writings and Speeches Vol. 10 (click to download PDF)

Writings and Speeches Vol. 11 (click to download PDF)

Writings and Speeches Vol. 12 (click to download PDF)

Writings and Speeches Vol. 13 (click to download PDF)

Writings and Speeches Vol. 14 part 1 (click to download PDF)

Writings and Speeches Vol. 14 part 2 (click to download PDF)

Writings and Speeches Vol. 15 (click to download PDF)

Writings and Speeches Vol. 16 (click to download PDF)

Writings and Speeches Vol. 17 part 1 (click to download PDF)

Writings and Speeches Vol. 17 part 2 (click to download PDF)

The Buddha and the Future of His Religion by Dr. Ambedkar, page 117-118 and page 199-206, published in the April-May 1950 issue of The Maha Bodhi (click to download PDF)

Babasaheb Ambedkar Amar Chitra Katha comic (click to download PDF)

The Buddha-Carita, or Life of Buddha (click to download PDF)

Asvaghosa’s Gold: Translations of Buddhacarita and Saudarananda (click to download PDF)

The texts above were sourced from legitimate book-hosting services offering these texts for free download. They are made available here for purely educational, non-commercial purposes.

Other Books Written by Dr. B.R. Ambedkar

Castes in India: Their Mechanism, Genesis and Development (1916)

• Published: 1916
• Publisher: Bheem Patrika Publications; Jullundur

The Problem of the Rupee: Its Origin and Its Solution (1923)

• Published: 1923
• Publisher: P.S. King & Son, London

The Annihilation of Caste (1936)

• Published: 1936
• Publisher: B.R. Kadrekar, Bombay

Federation Versus Freedom (1939)

• Published: 1939
• Publisher: R.K. Tatnis, Bombay

Thoughts on Pakistan (1941)

• Published: 1941
• Publisher: Thacker & Co, Bombay

Ranade, Gandhi and Jinnah (1943)

• Published: 1943
• Publisher: Thacker & Co, Bombay

Mr. Gandhi and the Emancipation of the Untouchables (1943)

• Published: 1943
• Publisher: Bheem Patrika Publications, Bombay

What Congress and Gandhi have done to the Untouchables (1946)

• Published: 1946
• Publisher: [Publisher no identified], Bombay

Pakistan or The Partition of India (1946)

• Published: 1946
• Publisher: Thacker & Co, Bombay

States and Minorities (1947)

• Published: 1947
• Publisher: C. Murphy for Thacker, Bombay

Who Were the Shudras? (1949)

• Published: 1949
• Publisher: Thacker & Co, Bombay

Maharashtra as a Linguistic Province (1948)

• Published: 1948
• Publisher: Thacker & Co, Bombay

The Untouchables (1948)

• Published: 1948
• Publisher: Amrit Book Co, New Delhi

Buddha or Karl Marx (Year unknown)

• Published: (Year unknown)
• Publisher: Scewastamb, New Delhi

Addendum – Caste System

The caste system in India has a long history that traces back to the Vedic period (1500-1000 BCE). The caste system forms a rigid hierarchical grouping and it has influenced many aspects of Hindu life. It is said that historical texts provide references to this. From the Purusasukta section of the Rig Veda, an ancient Hindu scripture, there are four main categories or varna (colours) called the Chaturvarna.

These colours or classes are based on the myth that different groups of people were created from the different parts of the Hindu creator god, Brahma. The Brahmans, more commonly known as the Brahmins, arose from his mouth, while the Kshatriyas arose from his shoulders, the Vaishyas from his thighs and the Shudras from his feet.

Brahma and the origin of the four castes or Chaturvarna

The major castes in India:

• The Brahmins – This is the highest-ranking caste. They are traditionally scriptural knowledge-keepers, intellectuals, priests and legislators.
• The Kshatriyas – Next in rank but not socially inferior. They are the rulers (kings) and warriors.
• The Vaishyas – the merchants or traders.
• The Shudras – traditionally servants and labourers.

The three classes of Brahmins, Kshatriyas and Vaishyas are considered the upper classes or castes, called the Savarnas. The male members of these three classes are entitled to pass through initiation rites during childhood and hence they are also called “twice-born” or dvija. Hindus belonging to these four castes are commonly known as “caste Hindus”.

The Bhagavad Gita, another text from 200 BCE-200 CE, stresses the importance of caste. Manusmriti, from the same era and viewed as an authoritative text on Hindu law, “acknowledges and justifies the caste system as the basis of order and regularity of society“, defining the rights and duties of each of the varnas. In the Mahabharata, the most famous Hindu epic, the Vedic Brahmin Bhrigu said that different skin colours were assigned to the different castes, showing the predominant quality of virtue of their nature. The Brahmins are white, Kshatriyas are red, Vaishyas are yellow and the Shudras are black. Other texts also assign these different skin colours to the different castes.

The Ph.D dissertation Pigmentocracy in India by Komar Dhillon highlights that skin colour is intrinsic to racism in Indian society. In his dissertation, he writes,

“Benefits for those on the lighter end of the skin colour spectrum are recognized and leveraged in accordance with the systemic logic of being naturally superior. Conversely, often those on the darker end of the spectrum are perceived as inferior (by others as well as themselves), thus perpetuating the superiority of whiteness.”

Then, there is a group that does not appear in the older texts of the Vedas, who are known as avarna or without varna. This group is known to be the “Untouchables”, with no physical link to the supreme creator, and are viewed to be lower than the lowest of the four-caste group, the Shudras. The Untouchables are known as the ‘fifth caste’, or Panchama in the Upanishads and Buddhist texts, said to be descendants of contact between Shudra men and Brahmin women.

Untouchables used to take on occupations that no other caste group would do, such as scavenging animal carcasses, handling of leather or a dead cow, killing pests, removing human waste, work on the cremation ground and so on. The Untouchables now go by the term ‘Dalit’, which means “broken but resilient”. They were also previously called ‘Harijan’, a term coined by Mahatma Gandhi that means “Children of God”. Officially, this group of people are also called ‘Scheduled Castes’, an official term created in 1935 for governmental and administrative purposes, based on a list or schedule that was created for castes that qualified for special representation or governmental benefits. The term is recognised in the Constitution of India. The former term used during the period of British rule in India was the ‘Depressed Classes’. The Constitution (Scheduled Castes) Order of 1950 lists 1,108 castes across 29 states in its First Schedule.

The whole basis of being Untouchables is based on the concept of purity and defilement. In the Manusmriti, life events such as birth, death and menstruation are viewed as sources of impurity. For example, the defilement of death involves not only the immediate family of the dead person, but also extends to remote relatives, as well as the family of the teachers of the dead person and so on. This defilement can be removed through purification rituals. However, for the Untouchables, their defilement is considered hereditary and permanent and, according to Dr. Ambedkar, “has no parallel in the history of the world.”

“The Hindus who touch them (Untouchables) and become polluted thereby can become pure by undergoing purificatory ceremonies. But there is nothing which can make the Untouchables pure. They are born impure, they are impure while they live, they die the death of the impure, and they give birth to children who are born with the stigma of Untouchability affixed to them. It is the case of permanent, hereditary stain which nothing can cleanse.”

(Source: The Untouchables (Vol. 1) by Dr. B.R. Ambedkar)

In Dr. Ambedkar’s book The Untouchables (Vol. 1), he listed the names of the 429 communities or groups who suffer under this social ostracisation and injustice. Unfouchables are segregated from society, including at school, villages and places of worship. In some places, they are not allowed on temple grounds and are refused entry at temples. They are refused basic facilities like water and roads simply due to their caste. Contact with an Untouchable is said to pollute a member of the other castes. Traditional prescriptions to overcome this pollution includes washing and cleaning themselves immediately or undergoing lengthy purification rituals. In the past, it has been said that if even the shadow of an Untouchable touched a Brahmin, the Brahmin would be polluted. Hence, Untouchables had to lie on the ground face-down, at a distance, if a Brahmin were to pass by.

Article 15 and 17 of the Indian Constitution, as well as the Untouchability (Offenses) Act of 1955 made the practice of untouchability illegal and punishable by law in India, and the government has since implemented programmes to ensure the welfare of those who are officially called the “Scheduled Castes and Tribes”. However, atrocities and prejudice are still commonplace up until today. It was reported in the news that as recently as 2016 alone, 47,338 cases of crime against Scheduled Castes and Scheduled Tribes members were registered across India. Nevertheless, Dr. Ambedkar’s great work and towering influence has brought about many changes.

In 1997, India welcomed its first Dalit President, K.R. Narayanan. In his address to the nation from the ramparts of the Red Fort on the golden jubilee of Indian independence, Prime Minister I.K. Gujral congratulated the nation, saying that “When Gandhiji dreamt of India’s future, he had said that the country will attain the real freedom only on the day when a Dalit would become the President of this country.” In the words of K.R. Narayanan himself,

If Mahatma Gandhi gave to the nationalist movement a mass dimension and a moral purpose and Jawaharlal Nehru an economic and socialist dimension, Dr. B.R. Ambedkar gave it a profound social content and a challenging social-democratic goal.

His whole life was a ceaseless struggle for the attainment of this social objective, the scope of which was not confined to the Scheduled Castes but encompassed the urges and aspirations of the vast millions of the underprivileged in our country. Future generations in India, which, I hope, will be free from the curse of the caste system and the refined as well as crude remnants of untouchability, will be grateful to Dr. Ambedkar for having launched a movement of social revolution, the success of which is indispensable for cleansing Indian society, for unifying the Indian nation and for building a genuine and enduring democratic system in our country.

(Source: Dr. B.R. Ambedkar by K.R. Narayanan)

Content of “The Buddha and His Dhamma”

Click here to download the PDF version of the book.

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