Dr. B. R. Ambedkar And Revolution 
Dr. Santokh Lal Virdi
Advocate Mb. 98145 17499
Dr. Ambedkar was one of the
illustrious sons of the India who struggled throughout his life to restructure
the Indian Society. He not only led various social movements for the upliftment
of the depressed sections of the Indian Society but also contributed to the
understanding of the Socio-Economic and Political problems of India through his
scholarly works on caste, religion, culture, constitutional law and economic
development.
Returning from London Dr.
Ambedkar was given a high post in Baroda. When he reached Baroda no one came to
welcome him. Worse still, even the servants in the office would not hand over
the files to him. No one in the office would give him water to drink. He could
not get a house to live in. On account of his low caste, he was refused a place
on rent.He tried his best to get a room, but could find no shelter. He had to
resign the post and returned to Bombay.
Dr. Ambedkar started his revolt
against the brahminism by founded a bahiskrit Hitkarni Sabha in 1924 for the
upliftment of Dalits (Shudra and Ati Shudra.) He started Marathi fortnightly the
"Mook Nayak" which means the leader of the dumb. Through this paper he awakened
the dalit to fight for their rights. He burnt a copy of the Manu Simriti in
1927, the sacred code of the Hindus. He done it to arose a feeling of self
respect and self confidence among the dalits.
Revolutionary Dr. Ambedkar
stated about the untouchables' condition as follows:
"The Romans had their slaves,
the Spartans their helots, the British their villeins, the Americans their
Negroes and Germans their Jews. So the Hindus have their untouchables. But none
of these can be said to have been called upon to face a fate which is worse than
the fate of the untouchables. Slavery, serfdom, villeinage have all vanished.
But untouchability still exists and bids fair to last as long as Hinduism. The
untouchable is worse off than a Jew. The sufferings of the Jew are his own
creation. Not so are the sufferings of the Black Untouchables. They are the
result of a cold, calculating Hinduism which is not less sure in its effect of
producing misery than brute force is. The Jew is despised but is not denied all
opportunities to rise. Yet nobody seems to take any notice of the Untouchables
muchless espouse their cause"
Dr. Ambedkar started direct
action and launched marches to enter the Kala Ram Mandir in Nasik and drank
water from the public tank at Mahad in Maharashtra. By this acts of the
agitation, Dr. Ambedkar wanted to remove the mental dormancy of his people on an
all India level. Dr. Ambedkar asked dalits to resist boldly all the acts of
social tyrany. "Goats! Lions are not sacrificed. Strengthen the organisation of
the Depressed classes all over the country as it is the only way for
salvation."
Dr. Ambedkar declared that they
launched the Mahad Talab agitation not for mere water. We reached there to prove
that they were also the human beings. They wanted to have a decent
life.
When the Simon Commission
visited India in 1928 Dr. Ambedkar demanded separate electorate representation
for the depressed classes. In the Round Table Conferences held in 1930, 31, 32.
Dr. Ambedkar played a historical role both for the Independence of India and for
the political rights for the Dalits. Addressing the Round Table Conference under
the chairmanship of British Premier Mac Donald in London on 12th November, 1930
Dr. Ambedkar said:
"My poor Untouchable brothers
live in a condition worse than slaves. Slaves were at least touched by their
lords, but our very touch has been deemed a sin. Not even the British government
has
been able to do anything for us. Formerly, we could not take water from
the village well; we cannot use it even today. Formerly, we could not enter the
temples; even today we cannot do so. Formerly, we were not recruited into the
police and miltary, even today we are not, one hundred and fifty year of British
rule has done nothing to change our condition."
Dr. Ambedkar’s demand raised a
hue and cry throughout the Country.Dr. Ambedkar condemed Gandhi’s approach and
attitude towards the dalit problem and exhorted that the problem of the dalits,
is a political problem and demanded reservation of seats in the legislature and
the election for them should be through separate electorate.
The war waged by Dr. Ambekar
with Gandhi for seperate Electrorare ended with Poona Pact was really a
historical fight for securing constitutional rights to Scheduled castes. Through
this fight, Dr. Ambedkar secured Constitutional recognition and an honourable
place for the Scheduled Caste in the ensuring government of India Act of 1935
and in the country.
In 1946, Dr. Ambedkar entered
into Constituent Assembly and was elected as the Chairman of the drafting
Committee. In the constitution, Dr. Ambedkar provided an inspiring preamble
ensuring justice, social, economic and political, liberty, equality and
fraternity. He provided comprehensive chapters of fundamental rights and
opportunities without discrimination and for securing all freedom and for
reducing ecomonic inequalities. He provided in the constitution also safe guards
for the protection of rights and interests of the dalits and minorities and also
equal rights to the women.
Dr. Ambedkar advocated his
economic doctrine of "State socialism" in the draft constitution which he
prepared and submitted to the constituent Assembly. He proposed state ownership
of agriculture with a collectivised method of cultivation and a modified form of
state socialism in the field of industry and also proposed that the above scheme
of state socialism should not be left to the will of the legislature and it
should be established by the law of constitution so that it will be beyond the
reach of the parliamentary majority to suspend, amend or abrogate it. "It is the
only way by which we can achieve the triple objectives namely to establish
socialism, retain parliamentary democracy and to avoid dictatorship."
Furthur Dr. Ambedkar also argued
that if democracy was to live upto its principle of one man one value, it was
essential to define both the economic structure as well as the political
structure of the society by the law of constitution. But due to the strong
oposition in the Constituion Assembly, Dr. Ambedkar could not incorporate his
scheme of state socialism under fundamental rights as a part of the
constitution.
Gautama Buddha fought to
irradicate poverty, the Dukkha. He advocated the principle of no private
property. He applied this principle of no private property within the limited
campus of Sanghas. He advocated the doctrine of "Majjim Patipada" or the middle
course. Men should neither accumulate nor enjoy too much or too little of wealth
or privileges. That became the cause of "Dukkha" for the rest of the
society.
For the last social revolution
Dr. Ambedkar himself adopted and advised his followers to adopt, Buddhism, the
spirit of equality and justice. He took refuge in Lord Buddha on 14th Ocotber,
1956 at Nagpur along with 5 Lakh of his followers. Baba Saheb, Ambedkar was
planning to organise a mass conversion in very near future, but they were found
dead on the night of 6th December 1956.
==============================================================
Dr. Ambedkar and Dalit Human Rights
Dr. Ambedkar's Kala Nasik Mandir & Mahad Talab Morcha
Dr. S. L. Virdi Advocate
The emergence of Ambedkar on the national
political scene almost coincided with the emergence of Mohandas Karam Chand
Gandhi as the numero no leaders in the Congress Party, which was the forefront
of the struggle for independence from the British. While Gandhi was more focused
on the political freedom from the British, Ambedkar was keener on the
"social freedom" of the Dalits and other lower caste from the
clutches of Brahmanism as a precursor to the Britishers granting political
freedom to the Indians. While Gandhi’s argument was that first to get freedom
from the Britishers then the problem of caste will be solved.
Having returned from London Dr. Ambedkar was
given a high post in Baroda. When he reached Baroda no one came to welcome him. Worse still, even the
servants in the office would not hand over the files to him. No one in the
office would give him water to drink. He could not get a house to live in. On
account of his low caste, he was refused a place on rent. He asked the Maharaja
and also the chief Minister but all in vain. Then Dr. Ambedkar adopted a Parsi
name and rented a room in Parsi Guest House. When the Parsi learned about his caste
they came armed with batons and attacked on Dr. Ambedkar. He tried his best to
get a room, but could find no shelter. He had to resign the post and returned
to Bombay. The fire of wrath against the Brahminical system
blazed in Ambedkar mind. He sit under a tree and pledged as under:
"If I fail to do away with the
abominable thralldom and inhuman injustice under which the Class, into which I
was born, has been groaning, I will put an end to my life with a bullet."
Dr. Ambedkar started his revolt against the Brahmanism
by founded a bahiskrit Hitakarini Sabha in 1924 for the upliftment of Dalits
(Shudra and Ati Shudra.) He started Marathi fortnightly the "Mook
Nayak" which means the leader of the dumb. Through this paper he awakened
the Dalit to fight for their rights. He burnt a copy of the Manu Simriti in
1927, the sacred code of the Hindus. He has done it to arise a feeling of self
respect and self confidence among the dalits and to caution the Hindus that
they must be prepared for equal civil rights to the dalits.
Dr. Ambedkar started direct action and
launched marches to enter the Kala Ram Mandir in Nasik and drank water from the public tank at Mahad in Maharashtra. By this acts of the agitation, Dr. Ambedkar wanted
to remove the mental dormancy of his people on an all India level. Dr. Ambedkar asked dalits to resist boldly
all the acts of social tyranny. "Goats! Lions are not sacrificed.
Strengthen the organisation of the depressed classes all over the country as it
is the only way for salvation."
The Problem of Indian Dalit servile class
was the lack of human personality, self respect, clothing, shelter and bread.
At the time of Mahad agitation Dr. Ambedkar declared that they launched the
Mahad Talab agitation not for mere water. We reached there to prove that they
were also the human beings. They wanted to have a decent life.
Dr. Ambedkar exposed the congress and its
ill designs. Gandhi’s argument was that once they get the freedom, the Indian
can rectify their own social structure. But on the other hand Dr. Ambedkar had
a first hand experience of the Brahminical mind set. He very well knew that
once the upper caste Hindus laid their hands on the political power they
would usurp all the powers and enslave the dalits. That is the reason Dr.
Ambedkar opposed the demand of Swarajya from the British. Gandhi was more focused
for the political freedom but Ambedkar was keener for the social freedom for
the dalits.
When the Simon Commission visited India in 1928 Dr. Ambedkar demanded separate electorate
representation for the depressed classes. In the Round Table Conferences held
in 1930, 31, 32. Dr. Ambedkar played a historical role both for the
Independence of India and for the political rights for the Dalits. Addressing
the Round Table Conference under the chairmanship of British Premier Mac Donald
in London on 12th November, 1930 Dr. Ambedkar said:
"My poor Untouchable brothers live in a
condition worse than slaves. Slaves were at least touched by their lords, but
our very touch has been deemed a sin. Not even the British government has
been able to do anything for us. Formerly, we could not take water from the
village well; we cannot use it even today. Formerly, we could not enter the
temples; even today we cannot do so. Formerly, we were not recruited into the police
and military, even today we are not, one hundred and fifty year of British rule
has done nothing to change our condition."
Dr. Ambedkar’s demand raised a hue and cry
throughout the Country. Gandhi-Ambedkar controversy ensued. It was against the
wishes of the Congress and Gandhi that Dr. Ambedkar was invited to the First
Round Table Conference in London
along with R. B. R. Srinivasan to represent the depressed classes, where in
Congress liberals, the other Indian parties and the princes of the states had
also participated.
It was during the Round Table Conference,
that the British and the world, had for the first time a chance to hear the
horrible inhuman treatment being meted out to the people belonging to the
Backward Class communities by their Hindu counterparts and the depth of the
evils described by Ambedkar. No decision could be taken on the issue of right
of the depressed classes in the sub-committee of the Round Table Conference.
The matter was therefore, left to the Britishers to decide the issue and the
Congress along with Gandhi promised to abide by such decision.
Dr. Ambedkar condemned Gandhi’s approach and
attitude towards the Dalit problem and exhorted that the problem of the dalits,
is a political problem and demanded reservation of seats in the legislature and
the election for them should be through separate electorate.
Dr. Ambedkar’s speech and his role in the
2nd Round Table Conference created tremendous effect and impact on the British
Prime Minister and his colleagues.
The result of his efforts and service there
was the announcement of Communal Award, which provided the reservation of seats
and separate electorate for dalits, Scheduled Castes in the future legislature.
By this announcement of communal Award, upset and frustrated Gandhi undertook
fast to death. His fast was resented by Dr. Ambedkar and the Scheduled Castes
in India
Dr. Ambedkar denounced Gandhi’s fast as
opposed to the rights and interests of the dalits, Scheduled Castes. Dr.
Ambedkar condemned Gandhi’s fast as malicious, misconceived and disastrous to
the rights of the Depressed Classes. He, therefore, asked Gandhi, "Why did
he not undertake such fast for the abolition of the untouchability? And against
the practice of it by the caste Hindus? He questioned the propriety of his fast
at this juncture when the dalits, Scheduled Castes were given the separate
electorate by the British Government, while he had no grievance for separate
electorate in favour of the Muslim and Sikhs? The depressed classes of India arose in one voice, supporting Dr. Ambedkar and
condemning Gandhi’s stand against the separate electorate for dalits.1
The leaders of Congress and the leaders of
Hindu Society like Pandit Madan Mohan Malvya who attended
1 Justice Dr. Kottapalli Punnayya, Dr. B. R. Ambedkar Memorial
Lecture, Page 9
The 2nd Round Table Conferece along with Gandhi
held a conference under his Presidentship on 19th September 1932. They invited Dr. Ambedkar to speak. Dr. Ambedkar
asked them to give alternative proposal, if they were interested to save
Gandhi. He made it very clear that in the absence of alternative proposal from
Gandhi I would not be party to any proposal that would be against the interest
of my people.
The war waged by Dr. Ambedkar with Gandhi
for separate Electro rare ended with Poona Pact was really a historical fight
for securing constitutional rights to Scheduled castes. Through this fight, Dr.
Ambedkar secured Constitutional recognition and an honorable place for the
Scheduled Caste in the ensuring government of India Act of 1935 and in the
country.
REVOLT OF SAHIB SHRI GURU RAVI DASS JI
SATGURU RAVIDASS JI
Dr. S L Virdi Advocate
When Guru
Ravi Dass born in low caste revolted against casteism: the eighth worst
wonder. Wayed a relentness war against the brahminism in the medieval
age. At that time untouchability was at its full swim. The tyranny
agianst the untouchables was unbearable. They were debarred from
acquiring education and knowledge, proper ty and wearing cloths. Their
shadow would pollute the high caste to be considered. On denial, one is
punished according to Manu's law:
"If he (the shudra) recites (Vedic texts), his
tongue shall be cut out. If he is insolent enough to give lessons
regarding their duty to the brahmins, the king shall order hot oil to
be poured into his mouth and ears. With whatever limb a man of low
caste offends against a brahmin, that very limb of him shall be cut
off; such shall be the atonement of his crime.
Guru Ravi Dass not only vehemently condemned the
caste system but also criticised the originators, and declared it a man
made phenomenon. He declared that not by birth does one becomes an
untouchable and brahmin. All human beings born equal. He preached
equality, liberty, fraternity and justice and stood for the human
rights of the persecuted people.
Guru Ravi Dass countered the brahminical falsehood
with his Satnam means truth. He declared that in past truth was truth,
today the truth is also the truth and tomarrow the truth will be also
the truth. He advised the people that one can enjoy a comfortable life
by adopting a Satnam Marg i.e., controlling his mind and nerves also
leaving vekars (ill-wills).
Guru Ravidass not only condemend the brahmans’
special ritghs but struggled for the equal rights for all human beings.
He started blow couch-shell, wearing sacred thread, tied dhoti,
shopping in the market and launched a march to Ganges river for drinking pure water.
Brahmins lodged a complaint before the king that human rights are
denied to the untouchables. According to their religious Dharma
shashtras Ganges is reserved only for the brahmins. The king ordered
his soldier to arrest the Ravi Dass and produced him before me. He was
arrested and produced in the court. Brahmins repeated the same. In
defence Guru Ravi Dass argued that the so called upper caste brahmin
are the invaders and they themselves are the natives. After entering in
India they subjugated the civilized Indians destroyed our civilisation,
Satjug-Begumpura-the caste and class less society and imposed their
barbarian way of life on us. In this way the brahmins with their
political domination not controlled only our basic necessities and
civil rights but intellect also. Then all the natural resources belongs
to us. They not bring these with them. If they are feeling polluted
here, then they should must be returned to their native place or
country. After listening the arguments of the Guru Ravidass the king
got fully satisfied and released the Guru Ravi Dass from prison.
On the Occasion of Birthday-3rd January
First Woman Teacher of India
Krantijot Savitri Bai Phoolay,
Dr. S. L. Virdi Advocate
In the middle of 19th century one of
the most respected personality, father of the Indian Social Revolution
Jyoti Rao Phoolay and his life Partner Krantijot Savitri Bai Phoolay
revolted against Brahminical system and hegemony of the Brahmins in all
spheres of life. An incident in 1848 made young Phule aware of the
inequities of the caste system and the predominant position of the
Brahmins in the social set-up. As a bridegroom was being taken in a
procession, Jyotiba was accompanying him along with the relatives of
this friend. Upon knowing that Jyotiba belonging to "Mali"
caste which was considered to be inferior. The relatives of the
bridegroom insulted him for taking part in that auspicious occasion.
This incident triggered young Jotirao’s impressionable mind to defy the
caste system and to serve the Shudras and women who were deprived of
their rights as human beings under the caste system throughout his life.
Jotirao Phoolay and Krantijot Phoolay
boldly attacked the stronghold of the Brahmins, who prevented others
from having access to all the avenues of knowledge. They denounced them
as cheats and hypocrites. They organised the untouchables and women and
started the anti-Brahmin movement. They opened schools for the
untouchables and women and gave the message of equality then high caste
Hindus ostracized him and demolished his house. Phule launched a jihad
against the priesthood and brahminical supremacy with a deep sense of
commitment. They declared that social slavery is worst than political
slavery. Phoolay wrote a book Gulamgiri for the salvation of Shudras
and Ati Shudras in which he gave a clarion call to the Shudras and Ati
Shudras for waging a decisive war against social system of the Hindus.
They formed a Satya Sodhak Samaj for this purpose.
Krishma of Bahujan Naik Babu Kanshi Ram Ji
Kanshi Ram was a unique personality. He was the only leader in
todays's politics who practices what he preaches. He was one who has
set an example to his followers. He sacrifices his whole life for the
mission of Baba Saheb Ambedkar and for the betterment of 85% majority
Indians, i.e., Bahujans which is an example to the country.
Mr. Kanshi Ram was born in a Ramdasia ( Chamar ) low scheduled caste,
dalit family on 15 March 1934 in village Khawaspur of Ropar district ,
Punjab, India. He took his primary education from his native village
and acquired B.Sc. from a college in Ropar and qualified the
competitive examination conducted by Defence Science and Research
Development Organisation and joined the government service in Pune as a
“Scientist” at the explosive Research factory.
DRDO cancelled
two holidays: Dr. Ambedkar and Buddha Jayanti and on it’s place
declared Tilak and Diwali. Mr. Dina Bhana a Rajastani Scheduled Caste
leader protested against this decision and became the wrath of the
management and was suspended from the organisation. This discrimination
puzzled Kanshi Ram. From that moment he began to understand the caste
evils and also the revolutionary thoughts and philosophy of Baba Saheb
Ambedkar. Mr. Kanshi Ram took the initiative and extended absolute
support to Mr. Dina Bhana and fought his case in the court. The result
was that Mr. Dina Bhana’s suspension was revoked and the cancelled
Buddha Jayanti and Dr. Ambedkar Jayanti’s holidays were restored. This
is the instance which turned Mr. Kanshi Ram towards the evils of caste
system. He read Dr. Ambedkar’s book “Annihilation of Caste” which gave
him a deep insight into the evil of inequalities of the caste system.
This book really shock Mr. Kanshi Ram. He resigned from his
government job and started working for the Republican Party of India
(RPI) the political party founded by Dr. Ambedkar but when saw the
continuous and never ending in fighting amongst the various leaders of
the RPI he left it. On 14th October, 1971 he took three pledges, that
were:
1. He would never marry and have no family;
2. He would have no property and finance of his own;
3. He would never have any emotional attachment with any one including his parents.
He is adhering to these pledges even to this day. This is a
memorable incident which makes every one even today to regard Mr.
Kanshi Ram in high esteam and respect.
He coined the first
“concept” of his political life which said, “The people whose non
political roots are not strong , cannot succeed politically. Keeping
that in mind , instead of jumping into political fray straight away, he
started organising the government employees hailing from the scheduled
castes, scheduled tribes who had got employment availing the
“Reservation” for them in government services. After doing the basic
ground work for some years he launched an organisation called the
BAMCEF (Backword and Minorities Communities Employees Federation) on
6th December, 1978.
BAMCEF is for the porposeful social cause.
This is movement of the educated employees, but not for the educated
employees. The basic object of this organisation is to pay back to the
oppressed and exploited society and to discharge their social
obligation towards their unfortunate brethren amongst whom they born.
On 6th December, 1981 Kanshi Ram started an other organisation
named DS4 (Dalit Shoshit Samaj Sangharsh Samiti) a cycle marched from
Kanyakumari in the South, Kohima in north west, Porbunder in west and
Puri in the east to Delhi. Over 3 lakh people participated in these
marches for Samata Aur Sanman.
On 14th April, 1984 on the
birthday of Dr. Baba Saheb Ambedkar Mr. Kanshi Ram after strengthening
his non-political roots floated political party, BSP (Bahujan Samaj
Party) the party, majority of the people of India. He openly declared
that our ultimate aim is to Jati Torro, Samaj Jorro and to rule India.
For fullfilling his mission Mr. Kanshi Ram hold conferences for
the formation of Bahujan Saman in the year of 1989 throughout the
country to make them understand that the Bahujan Samaj is safe only
with the Bahujan Samaj Party:
1st Conference: Muslim are safe with BSP at Muradabad on 10/9/89.
2nd Conference: Scheduled castes are safe with BSP at Delhi on 13/9/89.
3rd Conference: OBCs are safe with BSP at Kanpur on 1/10/89.
4th Conference: Sikh are safe with BSP at Ludhiana on 8/10/89.
5th Conference: S.C& S T are safe with BSP at Bilaspur on 15/10/89.
6th Conference: Christians are safe with BSP at Bangalore.
For economic salvation he launched the Kisan Mazdoor Andolan and
said, “The basic idea is that those who are tilling the land and
producing foodgrains are starving and those who own the land are
becoming wealthy though they do nothing. We are against it. We do not
want higher wages. You see whatever land is under cultivation, double
of that is lying vacant, which can be cultivated by the government. So
we feel that people should only work in their own farms or government
farms. If people work in other’s farms, it will lead to oppression and
exploitation.”
“The political power is the master key with
which you can open any lock whether it is social, economic, educational
or cultural lock. Very shortly we will be holding this master key in
our hands.”
For achieving his political goal he first
concentrated on the state of Utter Pradesh, the most popular and
politically active in India which returns 85 members of Parliament out
of the total 545. After fighting many generals and by-elections BSP
formed the first time Dalit government in U.P. in India and implemented
the mandal commission report and numerous development schemes. This
helped BSP in further expanding its voter base amongst dalits, backword
castes and merginally among the minorities communities extra.
BSP scored a remarkable victory amidst state terrorism in Punjab and
now regarded as a very powerful movement, which has received people’s
mass support in U.P, M.P, J&K, Rajasthan, Delhi and Maharashtra
states. Even the election commission has recognised BSP as National
Party after congress and BJP.
Kanshi Ram was known as a
political strategist par excellence. Even his political opponent admit
this fact. He had a knack for exploiting every situation to his
benefit. He had openly declared that his singular aim is to make the
Bahujan Samaj the rulers of this country.
Article on Prinirwana Divas
Messiah of Humanity
Dr. B. R. Ambedkar and Indian Constitution
Dr. Santokh Lal Virdi Advocate
Dr. Ambedkar was one of the illustrious sons of the India
who struggled throughout his life to restructure the Indian Society on
humanitarian and egalitarian principles. He was not only a great
national leader but also a distinguish scholar of international repute.
He not only led various social movements for the upliftment of the
depressed sections of the Indian Society but also contributed to the
understanding of the Socio-Economic and Political problems of India
through his scholarly works on caste, religion, culture, constitutional
law and economic development. As a matter of fact he was an economist
and his various scholarly works and speeches indicates his deep
understanding of the problems faced by Indian Society.
From
his very childhood, Dr. Ambedkar was forced to experience the evils of
Untouchability. He being an untouchable by birth was forced to sit
aside in classroom in the school. He was not allowed to touch his
classmates. He could not mix and play with their fellows.
Owing
to his academic brilliance, he won many government and private
scholarships which helped him in attaining higher qualification from
many Indian and foreign universities. He obtained a Ph.D. from Columbia in New York, D. Sc. from the London.
Having returned from London Dr. Ambedkar was given a high post in Baroda. When he reached Baroda
no one came to welcome him. Worse still, even the servants in the
office would not hand over the files to him. No one in the office would
give him water to drink. He could not get a house to live in. On
account of his low caste, he was refused a place on rent. He tried his
best to get a room, but could find no shelter. He had to resign the
post and returned to Bombay.
Dr.
Ambedkar founded a bahiskrit Hitkarni Sabha in 1924 for the upliftment
of Dalits. He started Marathi fortnightly the “Mook Nayak” which means
the leader of the dumb. Through this paper he awakened the dalits to
fight for their rights. He arose a feeling of self respect and self
confidence among the dalits and prepared for equal civil rights to the
dalits.
Dr. Ambedkar launched marches to enter the Kala Ram Mandir in Nasik and drank water from the public tank at Mahad in Maharashtra. By this acts of the agitation, Dr. Ambedkar wanted to remove the mental dormancy of his people on an all India
level. Dr. Ambedkar asked dalits to resist boldly all the acts of
social tyranny” Goats! Lions are not sacrificed. Strengthen the
organisation of the depressed classes all over the country as it is the
only way for salvation.”
In
1946, Dr. Ambedkar entered into Constituent Assembly. He was taken into
the Drafting Committee and there after he was elected as the Chairman
of the drafting Committee. He was also taken as the Minister for law.
Dr.
Ambedkar knew the difficulties for his illiterate, gullible,
resource-less and helpless people to carry on the massive struggles.
The “orphans of the world” he resorted to the constitutional method to
solve all the social, political and economic problems.
In
the constitution, Dr. Ambedkar provided an inspiring preamble ensuring
justice, social, economic and political, liberty, equality and
fraternity. He provided comprehensive chapters of fundamental rights
and opportunities without discrimination and for securing all freedom
and for reducing economic inequalities. He provided in the constitution
also safe guards for the protection of rights and interests of the
dalits and minorities and also equal rights to the women.
Dr.
Ambedkar advocated his economic doctrine of “State socialism” in the
draft constitution which he prepared and submitted to the constituent
Assembly. He proposed state ownership of agriculture with a
collectivised method of cultivation and a modified form of state
socialism in the field of industry. Dr. Ambedkar also proposed
that the above scheme of state socialism should not be left to the will
of the legislature and it should be established by the law of
constitution so that it will be beyond the reach of the parliamentary
majority to suspend, amend or abrogate it. This guarantees state
socialism while retaining parliamentary democracy. "It is only by this
that one can achieve the triple objectives namely to establish
socialism, retain parliamentary democracy and to avoid dictatorship".
Dr.
Ambedkar also believed that this plan of state socialism was essential
for increasing productivity without closing every avenue to private
sector and also distributing wealth equitably. "The main purpose behind
the clause is to put an obligation on the state to plan the economic
life of people on lines which would lead to highest point of
productivity without closing every avenue to the private enterprise and
also provide for the equitable distribution of wealth." In other words
his model of Economic Development was based on mixed economic system
where state has to play active role while opening avenues for private
sector.
<
Further
Dr. Ambedkar also argued that if democracy was to live up to its
principle of one man one value, it was essential to define both the
economic structure as well as the political structure of the society by
the law of constitution.
Thus
it follows from the above analysis of Dr. Ambedkar's strategy of
development that the state has to play very active and crucial role in
accelerating the growth with justice through democratic methods. The
foundation of democracy would be feeble and shaky if the contradictions
between political democracy, enshrined in the constitution, and social
and economic inequalities, existing in our society, are not resolved.
And the shape and form of economic structure should be defined and
prescribed by the law of the constitution without leaving it to the
will of the legislature along with that of the structure of the
political democracy so that social and economic democracy consistent
with political democracy is established.
But
due to the strong opposition of the constitution assembly, Dr. Ambedkar
could not incorporate his scheme of state socialism under fundamental
rights as a part of the constitution. Having failed to achieve his
target by adopting such constitutional provisions for a free India,
he resorted to the different mode to annihilate or at least weaken the
caste system. He took a lengthy process of counter reservation.
The Constitution of India, the world's lengthiest written constitution was passed by the constituent assembly on November 26, 1949. It has been in effect since January 26, 1950, which is celebrated as Republic Day in India.
Dr. Ambedkar said in the constituent assembly, "No matter how good a
constitution may be, if the means to implement it are no good, then the
constitution proves no better. If we want to establish democracy, then
we must implement our social and economic ideal by means of peaceful
and constitutional measures. Democracy's life is based on liberty,
equality, and fraternity. There is a total lack of equality in India. We have equality in politics, but inequality reigns in the spheres of society and economics.
Dr.
Ambedkar’s knowledge in the constitutional law was extensive varied,
profound and encyclopedic. The role played by Dr. Ambedkar in the
making of the Constitution received the appreciation of all the members
of the constituent Assembly.
On
26th November, the Constituent assembly approved the draft Constitution
Bill. Then the first President of India Dr. Rajendra Prasad praised the
services rendered by Dr. Ambedkar in the making of the constitution and
said:
"I
have carefully watched the day to day activities from the Presidential
seat. Therefore, I appreciate more than others with how much dedication
and vitality this task has been carried out by the Drafting Committee
and by its chairman Dr. Bhim Rao Ambedkar in particular. We never did a
better thing than having Dr. Ambedkar on the Drafting Committee and
selecting him as its chairman."
Columbia University as its Special convocation on 5th June 1952 conferred the LL.D. degree (Honors Cause) on Dr. Ambedkar in recognition of his drafting the constitution of India. The citation read: “The degree is being conferred in recognition of the work done by him in connection with the drafting of India's constitution". The University hailed him as "one of India's
leading citizen, a great social reformer and valiant upholder of human
rights." The same university has already conferred the PhD degree on
Ambedkar thirty five years before.
Gautama
Buddha fought to eradicate poverty, the Dukkha. He advocated the
principle of no private property. He applied this principle of no
private property within the limited campus of Sanghas. He advocated the
doctrine of “Majjim Patipada” or the middle course. Men should neither
accumulate nor enjoy too much or too little of wealth or privileges.
That became the cause of “Dukkha” for the rest of the society.
For
the last and the latest social revolution Dr. Ambedkar himself adopted
and advised his followers to adopt, Buddhism, the spirit of equality
and justice. He took refuge in Lord Buddha on 14th October, 1956 at Nagpur
along with 5 Lakh of his followers. Baba Saheb, Ambedkar was planning
to organise a mass conversion in very near future, but they were found
dead on the night of 6th December 1956.
Anathapindika of Ambedkar Era
Mr. Darshan Ram Jassal
By
Manav & Insan Brothers.
Darshan
Ram Jassal was born in an untouchable dalit family in slums of
Abadpura, Distt. Jalandhar, Punjab, India. He was discriminated due to
his low caste status. In these days, the life of the dalits was full of
sorrows and miseries. They were not allowed to enjoy the human rights.
Natural law, social freedom and equality were denied to the dalits in
Punjab the province of Bharat now India. Dalits were considered
hereditory slaves, polluting others. They have to walk at a distance
from the upper caste people.
Dalits
were used as slave in the agricultural purpose. Forceably ‘vagar’ was
fixed on them and they had to go Poona, Satara for this purpose.
Refusal, was subjected to severe punishment not only to the indivisual
but to the whole dalit basti, resulted in social boycott.
Dalits
could not drink water from a common well. Water was poured to them
through a five feet parnala (pipe). Their cups were separate in caffe
house and they had to clean themselves. For education schools were
closed for them. They were living as a "Rijat" and were given an
ignorable place in the society.
In
these circumstances Mr. Jassal was impressed by the ideology of Dr.
Baba Sahib Ambedkar. In 1961, he went to England and faced there that
people still differentiate from untouchables. The zeal for the
accomplishment of the 'Mission' kept simmering inside him, finally took
shape on 19 July, 1969, when a meeting was held at a public bar called
"Yew Tree" and an organisation was formed named "Dr. Ambedkar Memorial
Committee of Great Britain" of which he was elected as first president.
On
April 17, 2006 while Dr. Ambedkar Memorial Committee of Great Britain
was celebrating the 114th Birth Anniversary of Dr. Baba Sahib Ambedkar,
he announced to donate Rs.1Crore for "Dr. Ambedkar Buddhist Resource
Centre" at Behram-Mahilpur Road, near village Soondh, Nawanshahr,
Punjab. Major chunks of this money was paid to him as redundancy fund
by the company in which he was working. The Committee purchase 3.5
acres extra land for the centre, and the community centre in it would
be named after him.
At
present Mr. Jassal is a factory worker in England who is working 12
hours daily at the age of 64, in a forging unit in England and would
donate his house in England to the Dr. Ambedkar Memorial Committee of
Great Britain. Such a huge donation by a single person was given 2500
years back by Anathapindika to Dhamma.
Dr. Ambedkar Memorial Committee's e-mail address: kamlachumber@hotmail.co.uk | 
