Wikipedia

 

Bhimrao Ramji Ambedkar ([bʱiːmraːw raːmdʑiː aːmbeːɽkər]; 14 April 1891 – 6 December 1956), popularly known as Babasaheb, was an Indian jurist, economist, politician and social reformer who inspired the Modern Buddhist Movement and campaigned against social discrimination of Dalits, women and labour. He was Independent India's first law minister and the principal architect of the Constitution of India.

 

Ambedkar was a prolific student, earning a law degree and various doctorates from Columbia University and the London School of Economics, and gained a reputation as a scholar for his research in law, economics and political science. In his early career he was an economist, professor, and lawyer. His later life was marked by his political activities, where he became involved in the negotiations for India's independence campaigning by publishing journals advocating political rights and social freedom for 'untouchables' and contributing significantly to the establishment of the state of India. In 1956 he converted to Buddhism, initiating mass conversions of Dalits.

 

In 1990, Ambedkar was posthumously conferred with the Bharat Ratna, India's highest civilian award.[4] Ambedkar's legacy includes numerous memorials and depictions in popular culture.

 

Early life and education[edit]

Ambedkar was born into a poor low Mahar, (dalit) caste in the town and military cantonment of Mhow in the Central Provinces (now in Madhya Pradesh).[5] He was the 14th and last child of Ramji Maloji Sakpal, a ranked army officer at the post of Subedar and Bhimabai Murbadkar Sankpal.[6] His family was of Marathi background from the town of Ambavade (Mandangad taluka) in Ratnagiri district of modern-day Maharashtra. They belonged to the Mahar caste, who were treated as untouchables and subjected to socio-economic discrimination.[7] Ambedkar's ancestors had long been in the employment of the army of the British East India Company, and his father served in the British Indian Army at the Mhow cantonment.[8]

 

Belonging to the Kabir panth, Ramji Sakpal encouraged his children to read the Hindu classics. He used his position in the army to lobby for his children to study at the government school, as they faced resistance owing to their caste. Although able to attend school, Ambedkar and other untouchable children were segregated and given little attention or assistance by the teachers. They were not allowed to sit inside the class. Even if they needed to drink water, someone from a higher caste would have to pour that water from a height as they were not allowed to touch either the water or the vessel that contained it. This task was usually performed for the young Ambedkar by the school peon, and if the peon was not available then he had to go without water; the situation he later in his writings described as "No peon, No Water".[9] He was required to sit on a gunny sack which he had to take home with him.[10]

 

Ramji Sakpal retired in 1894 and the family moved to Satara two years later. Shortly after their move, Ambedkar's mother died. The children were cared for by their paternal aunt, and lived in difficult circumstances. Three sons – Balaram, Anandrao and Bhimrao – and two daughters – Manjula and Tulasa – of the Ambedkars would go on to survive them. Of his brothers and sisters, only Ambedkar succeeded in passing his examinations and graduating to a high school. His original surname Ambavadekar comes from his native village 'Ambavade' in Ratnagiri district.[11] His Brahmin teacher, Mahadev Ambedkar, who was fond of him, changed his surname from 'Ambavadekar' to his own surname 'Ambedkar' in school records.[11]

 

Higher education[edit]

Matriculation[edit]

In 1897, Ambedkar's family moved to Bombay where Ambedkar became the only untouchable enrolled at Elphinstone High School. In 1906, his marriage to a nine-year old girl, Ramabai, was arranged.[2]

 

In 1907, he passed his matriculation examination and in the following year he entered Elphinstone College, which was affiliated to the University of Bombay, becoming the first from his untouchable community to do so. This success provoked celebrations in his community and after a public ceremony he was presented with a biography of the Buddha by Dada Keluskar, the author and a family friend.[2]

 

Degree in Economics and Political science[edit]

By 1912, he obtained his degree in economics and political science from Bombay University, and prepared to take up employment with the Baroda state government. His wife, by then 15 years old, had just moved his young family and started work, when he had to quickly return to Mumbai to see his ailing father, who died on 2 February 1913.[12]

  

Ambedkar as a student.

Postgraduation in Economics, Columbia University[edit]

In 1913, he moved to the United States. He had been awarded a Baroda State Scholarship of £11.50 (Sterling) per month for three years under a scheme established by the Gaekwar of Baroda that was designed to provide opportunities for postgraduate education at Columbia University in New York City. Soon after arriving there he settled in rooms at Livingston Hall with Naval Bhathena, a Parsi who was to be a lifelong friend. He passed his M.A. exam in June 1915, majoring in Economics, with Sociology, History, Philosophy and Anthropology as other subjects of study; he presented a thesis, Ancient Indian Commerce.

 

Economics, Columbia University[edit]

In 1916 he completed his second thesis, National Dividend of India-A Historic and Analytical Study for another M.A. and finally he received his PhD in Economics in 1927[13] for his third thesis, after he left for London. On 9 May, he read his paper Castes in India: Their Mechanism, Genesis and Development before a seminar conducted by the anthropologist Alexander Goldenweiser.

 

London School of Economics[edit]

In October 1916 he enrolled for the Bar course at Gray's Inn, and also at the same time enrolled at the London School of Economics where he started work on a doctoral thesis. But in June 1917 he was obliged to go back to India as the term of his scholarship from Baroda ended. However, he was given permission to return to submit his thesis within four years. His thesis was on the "Indian Rupee." Ambedkar came back to London at the first opportunity and completed his studies. At the London School of Economics he took a Master's degree in 1921 and in 1923 he took his D.Sc.in Economics, and the same year he was called to the Bar by Gray's Inn. His third and fourth Doctorates (Ll.D, Columbia, 1952 and Ll.D., Osmania, 1953) were conferred honoris causa.

 

Incidentally, in his journey (1917) he travelled separately from his collection of books, which were lost when the ship on which they were dispatched was torpedoed and sunk by a German submarine.[12]

 

Opposition to untouchability[edit]

 

Ambedkar as a barrister in 1922

As Ambedkar was educated by the Princely State of Baroda, he was bound to serve it. He was appointed as Military Secretary to the Gaikwad but had to quit within a short time. He described the incident in his autobiography, Waiting for a Visa.[9] Thereafter he tried to find ways to make a living for his growing family. He worked as a private tutor, as an accountant, and established an investment consulting business, but it failed when his clients learned that he was an untouchable.[14] In 1918 he became Professor of Political Economy in the Sydenham College of Commerce and Economics in Mumbai. Even though he was successful with the students, other professors objected to his sharing the same drinking-water jug that they all used.[15]

 

Ambedkar had been invited to testify before the Southborough Committee, which was preparing the Government of India Act 1919. At this hearing, Ambedkar argued for creating separate electorates and reservations for untouchables and other religious communities.[16] In 1920, he began the publication of the weekly Mooknayak (Leader of the Silent) in Mumbai with the help of Shahaji II (1874–1922), Maharaja of Kolhapur.[17]

 

Ambedkar went on to work as a legal professional. In 1926 he successfully defended three non-Brahmin leaders who had accused the Brahmin community of ruining India and were then subsequently sued for libel. Dhananjay Keer notes that "The victory was resounding, both socially and individually, for the clients and the Doctor".[18]

 

Protests[edit]

While practicing law in the Bombay High Court, he tried to uplift the untouchables in order to educate them. His first organised attempt to achieve this was the Bahishkrit Hitakarini Sabha, which was intended to promote education and socio-economic improvement, as well as the welfare of "outcastes", at the time referred to as depressed classes.[19] For the protection of Dalit rights he started many periodicals like Mook Nayak, Bahishkrit Bharat, and Equality Janta.[20]

 

He was appointed to the Bombay Presidency Committee to work with the all-European Simon Commission in 1925.[21] This commission had sparked great protests across India, and while its report was ignored by most Indians, Ambedkar himself wrote a separate set of recommendations for the future Constitution of India.[22]

 

By 1927 Ambedkar decided to launch active movements against untouchability. He began with public movements and marches to open up and share public drinking water resources. He also began a struggle for the right to enter Hindu temples. He led a satyagraha in Mahad to fight for the right of the untouchable community to draw water from the main water tank of the town.[23] In a conference in late 1927, Ambedkar public condemned the classic Hindu text, the Manusmrti (Laws of Manu), for ideologically justifying the system of caste discrimination and “untouchability,” ceremonially burning copies of the ancient text. On 25 December 1927, thousands of people burnt copies of Manusmriti under leadership of Ambedkar.[24][25]

 

In 1930, Ambedkar launched Kalaram Temple movement. This was a non-violent movement for which he was preparing for three months. About 15000 volunteers assembled at Kalaram Temple satygraha making one of the greatest processions of Nashik. The procession was headed by a military band, a batch of scouts, women and men walked in discipline, order and determination to see the god for the first time. When they reached to gate, the gates were closed by Brahmin authorities. This movement was for human dignity and self-respect.[26]

 

Poona Pact[edit]

In 1932, British announced the formation of separate electorate for "Depressed Classes" in the Communal Award. Gandhi fiercely opposed a separate electorate for untouchables, saying he feared that such an arrangement would divide the Hindu community into two groups.[27] Gandhi protested by fasting while imprisoned in the Yerwada Central Jail of Poona. Following the fast, Congress politicians and activists such as Madan Mohan Malaviya and Palwankar Baloo organised joint meetings with Ambedkar and his supporters at Yerwada.[28] On 25 September 1932, the agreement known as Poona Pact was signed between Ambedkar (on behalf of the depressed classes among Hindus) and Madan Mohan Malaviya(on behalf of the other Hindus). The agreement gave reserved seats for the depressed classes in the Provisional legislatures, within the general electorate and not by creating a separate electroate. The Due to the pact, the depressed class received 148 seats in the legislature, instead of the 71 as allocated in the Communal Award earlier proposed by the British Prime Minister Ramsay MacDonald. The text uses the term "Depressed Classes" to denote Untouchables among Hindus who were later called Scheduled Castes and Scheduled Tribes under India Act 1935, and the later Indian Constitution of 1950.[29][30]

 

Political career[edit]

In 1935, Ambedkar was appointed principal of the Government Law College, Mumbai, a position he held for two years. Settling in Mumbai, Ambedkar oversaw the construction of a house, and stocked his personal library with more than 50,000 books.[31] His wife Ramabai died after a long illness in the same year. It had been her long-standing wish to go on a pilgrimage to Pandharpur, but Ambedkar had refused to let her go, telling her that he would create a new Pandharpur for her instead of Hinduism's Pandharpur which treated them as untouchables. Speaking at the Yeola Conversion Conference on 13 October in Nasik, Ambedkar announced his intention to convert to a different religion and exhorted his followers to leave Hinduism.[31] He would repeat his message at numerous public meetings across India.

 

In 1936, Ambedkar founded the Independent Labour Party, which contested in the 1937 Bombay election to the Central Legislative Assembly for the 13 reserved and 4 general seats and securing 11 and 3 seats respectively.[32]

 

Ambedkar published his book Annihilation of Caste in the same year. It strongly criticised Hindu orthodox religious leaders, the caste system in general[33] and included "a rebuke of Gandhi" on the subject.[34]

 

Ambedkar served on the Defence Advisory Committee[35] and the Viceroy's Executive Council as minister for labour.[35]

 

In his work Who Were the Shudras?, Ambedkar attempted to explain the formation of Untouchables. He saw the Shudras and Ati Shudras who form the lowest caste in the ritual hierarchy of the caste system, as being separate from Untouchables. Ambedkar oversaw the transformation of his political party into the Scheduled Castes Federation, although it performed poorly in the elections held in 1946 for the Constituent Assembly of India.

 

Babasaheb Ambedkar contested from Bombay North in the first Indian General Election in 1952 but lost to the Congress candidates Narayan Kajrolkar, who had been his assistant once. Ambedkar became a member of Rajya Sabha, probably as an appointed member. He tried to enter Lok Sabha again in 1954 when he contested the by-election from Bhandara but he was placed third in the ballot won by Congress. By the time the second general election was held in 1957, Ambedkar had already passed away.

 

Ambedkar was critical of Islam and its practices in South Asia. While justifying the Partition of India, he condemned the practice of child marriage, as well as the mistreatment of women, in Muslim society.

 

No words can adequately express the great and many evils of polygamy and concubinage, and especially as a source of misery to a Muslim woman. Take the caste system. Everybody infers that Islam must be free from slavery and caste. [...] [While slavery existed], much of its support was derived from Islam and Islamic countries. While the prescriptions by the Prophet regarding the just and humane treatment of slaves contained in the Koran are praiseworthy, there is nothing whatever in Islam that lends support to the abolition of this curse. But if slavery has gone, caste among Musalmans [Muslims] has remained.[36]

 

Drafting India's Constitution[edit]

 

People paying tribute at the central statue of Babasaheb Ambedkar in Dr. Babasaheb Ambedkar Marathwada University in Aurangabad.

Upon India's Transfer of Power by British Government to leaders of High Cast on 15 August 1947, the new Congress-led government invited Ambedkar to serve as the nation's first Law Minister, which he accepted. On 29 August, he was appointed Chairman of the Constitution Drafting Committee, charged by the Assembly to write India's new Constitution.[37]

 

Granville Austin has described the Indian Constitution drafted by Ambedkar as 'first and foremost a social document'. ... 'The majority of India's constitutional provisions are either directly arrived at furthering the aim of social revolution or attempt to foster this revolution by establishing conditions necessary for its achievement.'[38]

 

The text prepared by Ambedkar provided constitutional guarantees and protections for a wide range of civil liberties for individual citizens, including freedom of religion, the abolition of untouchability and the outlawing of all forms of discrimination. Ambedkar argued for extensive economic and social rights for women, and also won the Assembly's support for introducing a system of reservations of jobs in the civil services, schools and colleges for members of scheduled castes and scheduled tribes and Other Backward Class, a system akin to affirmative action.[39] India's lawmakers hoped to eradicate the socio-economic inequalities and lack of opportunities for India's depressed classes through these measures.[40] The Constitution was adopted on 26 November 1949 by the Constituent Assembly.[41]

 

Ambedkar resigned from the cabinet in 1951 following the stalling in parliament of his draft of the Hindu Code Bill, which sought to expound gender equality in the laws of inheritance and marriage.[42] Ambedkar independently contested an election in 1952 to the lower house of parliament, the Lok Sabha, but was defeated in the Bombay (North Central) constituency by a little-known Narayan Sadoba Kajrolkar, who polled 138137 votes compared to Ambedkar's 123576 votes.[43][44][45] He was appointed to the upper house, of parliament, the Rajya Sabha in March 1952 and would remain as member till death.[46]

 

Opposition to Article 370[edit]

Ambedkar opposed Article 370 in the Constitution, which gives a special status to the State of Jammu and Kashmir, and it was put against his wishes. Balraj Madhok reportedly said, Ambedkar had clearly told Sk. Abdullah: "You wish India should protect your borders, she should build roads in your area, she should supply you food grains, and Kashmir should get equal status as India. But Government of India should have only limited powers and Indian people should have no rights in Kashmir. To give consent to this proposal, would be a treacherous thing against the interests of India and I, as the Law Minister of India, will never do it." Then Sk. Abdullah went to Nehru, who directed him to Gopal Swami Ayyangar, who approached Sardar Patel asking him to do something as it was a matter of prestige of Nehru, who has promised Sk. Abdullah accordingly. Patel got it passed when Nehru was on foreign tour. On the day this article came up for discussion, Ambedkar did not reply to questions on it though he did participate on other articles. All arguments were done by Krishna Swami Ayyangar.[47][48][49]

 

Economic planning[edit]

Ambedkar was the first Indian to pursue an Economics doctorate degree abroad.[50] According to him the industrialization and agricultural industry growth could enhance the economy of the nation.[51] He stressed on money investment in the agricultural industry as the primary industry of India.[52] According to Sharad Pawar, Ambedkar’s vision benefited the government in accomplishing the food security goal.[53] He supported economic and social development of the society for nations progress. He also emphasised on education, public hygiene, community health, residential facilities as the basic amenities.[51] His DSc thesis "The problems of Ruppee, its origin and solution (1923)" reveals the factors responsible for Rupee fall.[52] He proved the importance of price stability than exchange stability. He analysed the silver and gold rate exchange and its effect on Indian economy. He found out the reasons for the failure of British Indian economy’s public treasury.[52] He found the loss made by British rule on Indian development.[54]

 

He is creditworthy to establish Finance Commission of India. He did not support the income tax policy for the lower income group community. He contributed in Land Revenue Tax and excise duty policies to stabilize Indian economy.[52] He played an important role in the land reform and the state economic development.[55] According to him, the caste system divided labours and it was one of the hurdles for the economic progress. He emphasised on free economy with stable rupee which India has adopted recently.[52] He advocated the birth control rate to develop the Indian economy. This policy has been adopted by Indian government as national policy for family planning. He emphasised on equal rights to women for economic development.[52] He laid the foundation of industrial relations after Indian independence.[55]

 

Formation of Reserve Bank of India[edit]

Ambedkar was an economist by training and until 1921 his career was as a professional economist. It was after that time that he became a political leader. He wrote three scholarly books on economics:

 

Administration and Finance of the East India Company,

The Evolution of Provincial Finance in British India

The Problem of the Rupee: Its Origin and Its Solution[56][57][58]

The Reserve Bank of India (RBI), was based on the ideas that Ambedkar presented to the Hilton Young Commission.[56][58][59][60]

 

Second marriage[edit]

Ambedkar's first wife had died in 1935 following long illness. After the completion of the drafting of India's constitution in the late 1940s, Ambedkar went to Bombay for treatment. He was suffering from lack of sleep, had neurotic pain in his legs and was taking both insulin and homeopathic medicines. There he met Dr. Sharada Kabir, a Saraswat Brahmin, whom he married on 15 April 1948, at his home in New Delhi. Doctors recommended that he needed a companion who was both a good cook and a possessor of medical knowledge and could thus take care of him.[61] She adopted the name Savita Ambedkar and took care of him for the rest of his life.[3]

 

Conversion to Buddhism[edit]

 

Dikshabhumi, a stupa at the site in Nagpur, where Ambedkar embraced Buddhism along with many of his followers

Ambedkar had considered converting to Sikhism, which saw oppression as something to be fought against and which for that reason appealed also to other leaders of scheduled castes. He rejected the idea after meeting with leaders of the Sikh community and concluding that his conversion might result in him having what scholar Stephen P. Cohen describes as a "second-rate status" among Sikhs.[62]

 

He studied Buddhism all his life, and around 1950, he turned his attention fully to Buddhism and travelled to Ceylon (now Sri Lanka) to attend a meeting of the World Fellowship of Buddhists.[63] While dedicating a new Buddhist vihara near Pune, Ambedkar announced that he was writing a book on Buddhism, and that as soon as it was finished, he planned to make a formal conversion to Buddhism.[64] Ambedkar twice visited Burma in 1954; the second time in order to attend the third conference of the World Fellowship of Buddhists in Rangoon.[65] In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist Society of India.[66] He completed his final work, The Buddha and His Dhamma, in 1956. It was published posthumously.[66]

 

After meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,[67] Ambedkar organised a formal public ceremony for himself and his supporters in Nagpur on 14 October 1956. Accepting the Three Refuges and Five Precepts from a Buddhist monk in the traditional manner, Ambedkar completed his own conversion, along with his wife. He then proceeded to convert some 500,000 of his supporters who were gathered around him.[64] He prescribed the 22 Vows for these converts, after the Three Jewels and Five Precepts. He then traveled to Kathmandu in Nepal to attend the Fourth World Buddhist Conference.[65] His work on The Buddha or Karl Marx and "Revolution and counter-revolution in ancient India" remained incomplete.[68]

 

Death[edit]

 

Annal Ambedkar Manimandapam, Chennai

 

Bust of Ambedkar at Ambedkar Museum in Pune

Since 1948, Ambedkar had been suffering from diabetes. He was bed-ridden from June to October in 1954 owing to side-effects from his medication and failing eyesight.[64] He had been increasingly embittered by political issues, which took a toll on his health. His health worsened during 1955. Three days after completing his final manuscript The Buddha and His Dhamma, Ambedkar died in his sleep on 6 December 1956 at his home in Delhi.

 

A Buddhist cremation[69] was organised for him at Dadar Chowpatty beach on 7 December,[70] attended by half a million sorrowing people.[71] A conversion program was supposed to be organised on 16 December 1956.[72] So, those who had attended the cremation were also converted to Buddhism at the same place.[72]

 

Ambedkar was survived by his second wife, who died in 2003.[73] and his son Yashwant (known as Bhaiyasaheb Ambedkar).[74] Ambedkar's grandson, Ambedkar Prakash Yashwant, is the chief-adviser of the Buddhist Society of India,[75] leads the Bharipa Bahujan Mahasangh[76] and has served in both houses of the Indian Parliament.[76]

 

A number of unfinished typescripts and handwritten drafts were found among Ambedkar's notes and papers and gradually made available. Among these were Waiting for a Visa, which probably dates from 1935–36 and is an autobiographical work, and the Untouchables, or the Children of India's Ghetto, which refers to the census of 1951.[64]

 

A memorial for Ambedkar was established in his Delhi house at 26 Alipur Road. His birthdate is celebrated as a public holiday known as Ambedkar Jayanti or Bhim Jayanti. He was posthumously awarded India's highest civilian honour, the Bharat Ratna, in 1990.[77]

 

On the anniversary of his birth and death, and on Dhamma Chakra Pravartan Din (14 October) at Nagpur, at least half a million people gather to pay homage to him at his memorial in Mumbai.[78] Thousands of bookshops are set up, and books are sold. His message to his followers was "Educate!,Organize!,Agitate!".[79]

 

Legacy[edit]

 

A bookseller in Chaitya Bhoomi peddles Buddhist calendars and books by Ambedkar

Ambedkar's legacy as a socio-political reformer, had a deep effect on modern India.[80][81] In post-Independence India his socio-political thought has acquired respect across the political spectrum. His initiatives have influenced various spheres of life and transformed the way India today looks at socio-economic policies, education and affirmative action through socio-economic and legal incentives. His reputation as a scholar led to his appointment as free India's first law minister, and chairman of the committee responsible to draft a constitution. He passionately believed in the freedom of the individual and criticized equally both caste society. His allegation of Hinduism foundation of caste system, made him controversial and unpopular among the Hindu community.[82] His conversion to Buddhism sparked a revival in interest in Buddhist philosophy in India and abroad.[83]

 

Many public institutions are named in his honour, and the Dr. Babasaheb Ambedkar International Airport in Nagpur, otherwise known as Sonegaon Airport. Dr. B. R. Ambedkar National Institute of Technology, Jalandhar is also named in his honour. A large official portrait of Ambedkar is on display in the Indian Parliament building. Ambedkar, was voted as the "Greatest Indian" in 2012 by a poll organised by History TV18 and CNN IBN. Nearly 20 million votes were cast, making him the most popular Indian figure since the launch of the initiative.[84][85] Due to his role in economics, Narendra Jadhav, a notable Indian economist,[86] has said that Ambedkar was "the highest educated Indian economist of all times."[87] Amartya Sen, said that Ambedkar is "father of my economics", Sen continues that "he was highly controversial figure in his home country, though it was not the reality. His contribution in the field of economics is marvelous and will be remembered forever."[88][89] Osho a spiritual teacher remarked "I have seen people who are born in the lowest category of Hindu law, the sudras, the untouchables,so intelligent: when India became independent, the man who made the constitution of India, Dr.Babasaheb Ambedkar, was a sudra. There was no equal to his intelligence as far as law is concerned – he was a world-famous authority." [90] President Obama addressed the Indian parliament in 2010, and referenced Dalit leader Dr. B.R. Ambedkar as the great and revered Human Rights champion and main author of India’s constitution.[91]

 

Ambedkar's political philosophy has given rise to a large number of political parties, publications and workers' unions that remain active across India, especially in Maharashtra. His promotion of Buddhism has rejuvenated interest in Buddhist philosophy among sections of population in India. Mass conversion ceremonies have been organised by human rights activists in modern times, emulating Ambedkar's Nagpur ceremony of 1956.[92] He is regarded as a Bodhisattva by some Indian Buddhists, though he never claimed it himself.[93] Outside India, at the end of the 1990s, some Hungarian Romani people drew parallels between their own situation and the situation of the downtrodden people in India. Inspired by Ambedkar's approach, they started to convert to Buddhism.[94]

 

en.wikipedia.org/wiki/B._R._Ambedkar

  

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Statue of Dr. Babasaheb Ambedkar, near the Oval Maidan, Mumbai.

 

Bhimrao Ramji Ambedkar (14 April 1891 — 6 December 1956), also known as Babasaheb, was an Indian jurist, political leader, Buddhist activist, philosopher, thinker, anthropologist, historian, orator, prolific writer, economist, scholar, editor, revolutionary and a revivalist for Buddhism in India. He was also the chief architect of the Indian Constitution. Born into a poor Mahar (then considered an Untouchable caste) family, Ambedkar spent his whole life fighting against social discrimination, the system of Chaturvarna — the categorisation of Hindu society into four varnas — and the Hindu caste system. He is also credited with providing a spark for the conversion of hundreds of thousands of untouchables to Theravada Buddhism. Dr. Ambedkar was posthumously awarded the Bharat Ratna, India's highest civilian award, in 1990.

Life of Babasaheb Ambedkar

 

by C. Gautam

 

Published by Ambedkar Memorial Trust, London

Milan House, 8 Kingsland Road, London E2 8DA

Second Edition, May 2000

 

Preface

 

The importance that Dr. B.R. Ambedkar had in the shaping of modern India should not be forgotten. He led millions of the oppressed to a life of self-respect, dignity, and responsibility. Babasaheb always stressed the importance of better education, so that our position in society can be uplifted. It was he who was primarily responsible for the Constitution, adopted after India became independent. Babasaheb began the revival of Buddhism in India that has grown tremendously after his death, and continues to grow today among his countless followers.

 

This book briefly outlines the history of his life, showing how he overcame all the difficulties facing the oppressed in India, to become one of the greatest men of modern times.

 

C. Gautam

General Secretary

Ambedkar Memorial Trust, London

May 2000

 

His Birth and Greatness Foretold

 

On April 14th, 1891 a son was born to Bhimabai and Ramji Ambadvekar. His father Ramji was an army officer stationed at Mhow in Madhya Pradesh - he had risen to the highest rank an Indian was allowed to hold at that time under British rule. His mother decided to call her son Bhim. Before the birth, Ramji’s uncle, who was a man living the religious life of a sanyasi, foretold that this son would achieve worldwide fame. His parents already had many children. Despite that, they resolved to make every effort to give him a good education.

 

Early Life and First School

 

Two years later, Ramji retired from the army, and the family moved to Dapoli in the Ratnagiri district of Maharashtra, from where they came originally. Bhim was enrolled at school when he was five years old. The whole family had to struggle to live on the small army pension Ramji received.

 

When some friends found Ramji a job at Satara, things seemed to be looking up for the family, and they moved again. Soon after, however, tragedy struck. Bhimabhai, who had been ill, died. Bhim’s aunt Mira, though she herself was not in good health, took over the care of the children. Ramji read stories from the epics Mahabharata and Ramayana to his children, and sang devotional songs to them. In this way, home life was still happy for Bhim, his brothers and sisters. He never forgot the influence of his father. It taught him about the rich cultural tradition shared by all Indians.

 

The Shock of Prejudice - Casteism

 

Bhim began to notice that he and his family were treated differently. At high school he had to sit in the corner of the room on a rough mat, away from the desks of the other pupils. At break-time, he was not allowed to drink water using the cups his fellow school children used. He had to hold his cupped hands out to have water poured into them by the school caretaker. Bhim did not know why he should be treated differently - what was wrong with him?

 

Once, he and his elder brother had to travel to Goregaon, where their father worked as a cashier, to spend their summer holidays. They got off the train and waited for a long time at the station, but Ramji did not arrive to meet them. The station master seemed kind, and asked them who they were and where they were going. The boys were very well-dressed, clean, and polite. Bhim, without thinking, told him they were Mahars (a group classed as ‘untouchables’). The station master was stunned - his face changed its kindly expression and he went away.

 

Bhim decided to hire a bullock-cart to take them to their father - this was before motor cars were used as taxis - but the cart-men had heard that the boys were ‘untouchables’, and wanted nothing to do with them. Finally, they had to agree to pay double the usual cost of the journey, plus they had to drive the cart themselves, while the driver walked beside it. He was afraid of being polluted by the boys, because they were ‘untouchables’. However, the extra money persuaded him that he could have his cart ‘purified’ later! Throughout the journey, Bhim thought constantly about what had happened - yet he could not understand the reason for it. He and his brother were clean and neatly dressed. Yet they were supposed to pollute and make unclean everything they touched and all that touched them. How could that be possible?

 

Bhim never forgot this incident. As he grew up, such senseless insults made him realise that what Hindu society called ‘untouchability’ was stupid, cruel, and unreasonable. His sister had to cut his hair at home because the village barbers were afraid of being polluted by an ‘untouchable’. If he asked her why they were ‘untouchables’, she could only answer -that is the way it has always been.” Bhim could not be satisfied with this answer. He knew that -it has always been that way” does not mean that there is a just reason for it - or that it had to stay that way forever. It could be changed.

 

An Outstanding Scholar

 

At this time in his young life, with his mother dead, and father working away from the village where Bhim went to school, he had some good fortune. His teacher, though from a ‘high’ caste, liked him a lot. He praised Bhim’s good work and encouraged him, seeing what a bright pupil he was. He even invited Bhim to eat lunch with him - something that would have horrified most high caste Hindus. The teacher also changed Bhim’s last name to Ambedkar - his own name.

 

When his father decided to remarry, Bhim was very upset - he still missed his mother so much. Wanting to run away to Bombay, he tried to steal his aunt’s purse. When at last he managed to get hold of it, he found only one very small coin. Bhim felt so ashamed. He put the coin back and made a vow to himself to study very hard and to become independent.

 

Soon he was winning the highest praise and admiration from all his teachers. They urged Ramji to get the best education fro his son Bhim. So Ramji moved with his family to Bombay. They all had to live in just one room, in an area where the poorest of the poor lived, but Bhim was able to go to Elphinstone High School - one of the best schools in all of India.

 

In their one room everyone and everything was crowed together and the streets outside were very noisy. Bhim went to sleep when he got home from school. Then his father would wake him up at two o’clock in the morning! Everything was quiet then - so he could do his homework and study in peace.

 

In the big city, where life was more modern than in the villages, Bhim found that he was still called an ‘untouchable’ and treated as if something made him different and bad - even at his famous school.

 

One day, the teacher called him up to the blackboard to do a sum. All the other boys jumped up and made a big fuss. Their lunch boxes were stacked behind the blackboard - they believed that Bhim would pollute the food! When he wanted to learn Sanskrit, the language of the Hindu holy scriptures, he was told that it was forbidden for ‘untouchables’ to do so. He had to study Persian instead - but he taught himself Sanskrit later in life.

 

Matriculation and Marriage

 

In due course, Bhim passed his Matriculation Exam. He had already come to the attention of some people interested in improving society. So when he passed the exam, a meeting was arranged to congratulate him - he was the first ‘untouchable’ from his community to pass it.

 

Bhim was then 17 years old. Early marriage was common in those days, so he was married to Ramabai the same year. He continued to study hard and passed the next Intermediate examination with distinction. However, Ramji found himself unable to keep paying the school fees. Through someone interested in his progress, Bhim was recommended to the Maharaja Gaekwad of Baroda. The Maharaja granted him a monthly scholarship. With the help of this, Bhimrao (‘rao’ is added to names in Maharashtra as a sign of respect) passed his B.A. in 1912. Then he was given a job in the civil service - but only two weeks after starting, he had to rush home to Bombay. Ramji was very ill, and died soon afterwards. He had done all he could for his son, laying the foundations for Bhimrao’s later achievements.

 

Studies in the USA and the UK

 

The Maharaja of Baroda had a scheme to send a few outstanding scholars abroad for further studies. Of course, Bhimrao was selected - but he had to sign an agreement to serve Baroda state for ten years on finishing his studies.

 

In 1913, he went to the USA where he studied at the world-famous Columbia University, New York. The freedom and equality he experienced in America made a very strong impression on Bhimrao. It was so refreshing for him to be able to live a normal life, free from the caste prejudice of India. He could do anything he pleased - but devoted his time to studying. He studied eighteen hours a day. Visits to bookshops were his favourite entertainment!

 

His main subjects were Economics and Sociology. In just two years he had been awarded an M.A. - the following year he completed his Ph.D. thesis. Then he left Columbia and went to England, where he joined the London School of Economics. However, he had to leave London before completing his course because the scholarship granted by the State of Baroda expired. Bhimrao had to wait three years before he could return to London to complete his studies.

 

Return to India – Nightmare in Baroda

 

So he was called back to India to take up a post in Baroda as agreed. He was given an excellent job in the Baroda Civil Service. Bhimrao now held a doctorate, and was being trained for a top job. Yet, he again ran into the worst features of the Hindu caste system. This was all the more painful, because for the past four years he had been abroad, living free from the label of ‘untouchable.’

 

No one at the office where he worked would hand over files and papers to him - the servant threw them onto his desk. Nor would they give him water to drink. No respect was given to him, merely because of his caste.

 

He had to go from hotel to hotel looking for a room, but none of them would take him in. At last he had found a place to live in a Parsi guest house, but only because he had finally decided to keep his caste secret.

 

He lived there in very uncomfortable conditions, in a small bedroom with a tiny cold-water bathroom attached. He was totally alone there with no one to talk to. There were no electric lights or even oil lamps - so the place was completely dark at night.

 

Bhimrao was hoping to find somewhere else to live through his civil service job, but before he could, one morning as he was leaving for work a gang of angry men carrying sticks arrived outside his room. They accused him of polluting the hotel and told him to get out by evening - or else! What could he do? He could not stay with either of the two acquaintances he had in Baroda for the same reason - his low caste. Bhimrao felt totally miserable and rejected.

 

Bombay – Beginning Social Activity

 

He had no choice. After only eleven days in his new job, he had to return to Bombay. He tried to start a small business there, advising people about investments - but it too failed once customers learned of his caste.

 

In 1918, he became a lecturer at Sydenham College in Bombay. There, his students recognised him as a brilliant teacher and scholar. At this time he also helped to found a Marathi newspaper ‘Mook Nayak’ (Leader of the Dumb) to champion the cause of the ‘untouchables’. He also began to organise and attend conferences, knowing that he had to begin to proclaim and publicise the humiliations suffered by the Dalits - ‘the oppressed’ - and fight for equal rights. His own life had taught him the necessity of the struggle for emancipation.

 

Completion of Education – Leader of India’s Untouchables

 

In 1920, with the help of friends, he was able to return to London to complete his studies in Economics at LSE. He also enrolled to study as a Barrister at Gray’s Inn. In 1923, Bhimrao returned to India with a Doctorate in Economics from the LSE - he was perhaps the first Indian to have a Doctorate from this world-famous institution. He had also qualified as a Barrister-at-Law.

 

Back in India, he knew that nothing had changed. His qualifications meant nothing as far as the practice of Untouchability was concerned - it was still an obstacle to his career. However, he had received the best education anyone in the world could get, and was well equipped to be a leader of the Dalit community. He could argue with and persuade the best minds of his time on equal terms. He was an expert on the law, and could give convincing evidence before British commissions as an eloquent and gifted speaker. Bhimrao dedicated the rest of his life to his task.

 

He became known by his increasing number of followers - those ‘untouchables’ he urged to awake - as Babasaheb. Knowing the great value and importance of education, in 1924 he founded an association called Bahiskrit Hitakarini Sabha. This set up hostels, schools, and free libraries. To improve the lives of Dalits, education had to reach everyone. Opportunities had to be provided at grass roots level - because knowledge is power.

 

Leading Peaceful Agitation

 

In 1927 Babasaheb presided over a conference at Mahad in Kolaba District. There he said: -It is time we rooted out of our minds the ideas of high and low. We can attain self-elevation only if we learn self-help and regain our self-respect.”

 

Because of his experience of the humiliation and injustice of untouchability, he knew that justice would not be granted by others. Those who suffer injustice must secure justice for themselves.

 

The Bombay Legislature had already passed a Bill allowing everyone to use public water tanks and wells. (We have seen how Bhim was denied water at school, in his office, and at other places. Public water facilities were always denied to ‘untouchables’ because of the superstitious fear of ‘pollution.’)

 

Mahad Municipality had thrown open the local water tank four years earlier, but so far not one ‘untouchable’ had dared to drink or draw water from it. Babasaheb led a procession from the Conference on a peaceful demonstration to the Chowdar Tank. He knelt and drank water from it. After he set this example, thousands of others felt courageous enough to follow him. They drank water from the tank and made history. For many hundreds of years, ‘untouchables’ had been forbidden to drink public water.

 

When some caste Hindus saw them drinking water, they believed the tank had been polluted and violently attacked the Conference, but Babasaheb insisted violence would not help - he had given his word that they would agitate peacefully.

 

Babasaheb started a Marathi journal Bahishkrit Bharat (‘The Excluded of India’). In it, he urged his people to hold a satyagraha (non-violent agitation) to secure the right of entry to the Kala Ram Temple at Nasik. ‘untouchables’ had always been forbidden to enter Hindu temples. The demonstration lasted for a month. Then they were told they would be able to take part in the annual temple festival. However, at the festival they had stones thrown at them - and were not allowed to take part. Courageously, they resumed their peaceful agitation. The temple had to remain closed for about a year, as they blocked its entrance.

 

Round Table Conferences – Gandhi

 

Meanwhile, the Indian Freedom Movement had gained momentum under the leadership of Mahatma Gandhi. In 1930, a Round Table Conference was held by the British Government in London to decide the future of India. Babasaheb represented the ‘untouchables’. He said there: -The Depressed Classes of India also join in the demand for replacing the British Government by a Government of the people and by the people... Our wrongs have remained as open sores and have not been righted although 150 years of British rule have rolled away. Of what good is such a Government to anybody?”

 

Soon a second conference was held, which Mahatma Gandhi attended representing the Congress Party. Babasaheb met Gandhi in Bombay before they went to London. Gandhi told him that he had read what Babasaheb said at the first conference. Gandhi told Babasaheb he knew him to be a real Indian patriot.

 

At the Second Conference, Babasaheb asked for a separate electorate for the Depressed Classes. -Hinduism”, he said, -has given us only insults, misery, and humiliation.” A separate electorate would mean that the ‘untouchables’ would vote for their own candidates and be allotted their votes separate from the Hindu majority.

 

Babasaheb was made a hero by thousands of his followers on his return from Bombay - even though he always said that people should not idolise him. News came that separate electorates had been granted. Gandhi felt that separate electorates would separate the Harijans from the Hindus. The thought that the Hindus would be divided pained him grievously. He started a fast, saying that he would fast unto death.

 

Only Babasaheb could save Gandhi’s life - by withdrawing the demand for separate electorates. At first he refused, saying it was his duty to do the best he could for his people - no matter what. Later he visited Gandhi, who was at that time in Yeravda jail. Gandhi persuaded Babasaheb that Hinduism would change and leave its bad practices behind. Finally Babasaheb agreed to sign the Poona Pact with Gandhi in 1932. Instead of separate electorates, more representation was to be given to the Depressed Classes. However, it later became obvious that this did not amount to anything concrete.

 

In the Prime of His Life

 

Babasaheb had by this time collected a library of over 50,000 books, and had a house named Rajgriha built at Dadar in north Bombay to hold it. In 1935 his beloved wife Ramabai died. The same year he was made Principal of the Government Law College, Bombay.

 

Also in 1935 a conference of Dalits was held at Yeola. Babasaheb told the conference: -We have not been able to secure the barest of human rights... I am born a Hindu. I couldn’t help it, but I solemnly assure you that I will not die a Hindu.” This was the first time that Babasaheb stressed the importance of conversion from Hinduism for his people - for they were only known as ‘untouchables’ within the fold of Hinduism.

 

During the Second World War, Babasaheb was appointed Labour Minister by the Viceroy. Yet he never lost contact with his roots - he never became corrupt or crooked. He said that he had been born of the poor and had lived the life of the poor, he would remain absolutely unchanged in his attitudes to his friends and to the rest of the world.

 

The All-India Scheduled Castes Federation was formed in 1942 to gather all ‘untouchables’ into a united political party.

 

Architect of the Constitution

 

After the war Babasaheb was elected to the Constituent Assembly to decide the way jthat India - a country of millions of people - should be ruled. How should elections take place? What are the rights of the people? How are laws to be made? Such important matters had to be decided and laws had to be made. The Constitution answers all such questions and lays down rules.

 

When India became independent in August 1947, Babasaheb Ambedkar became First Law Minister of Independent India. The Constituent Assembly made him chairman of the committee appointed to draft the constitution for the world’s largest democracy.

 

All his study of law, economics, and politics made him the best qualified person for this task. A study of the Constitutions of many countries, a deep knowledge of law, a knowledge of the history of India and of Indian Society - all these were essential. In fact, he carried the whole burden alone. He alone could complete this huge task.

 

After completing the Draft Constitution, Babasaheb fell ill. At a nursing home in Bombay he met Dr. Sharda Kabir and married her in April 1948. On November 4, 1948 he presented the Draft Constitution to the Constituent Assembly, and on November 26, 1949 it was adopted in the name of the people of India. On that date he said: -I appeal to all Indians to be a nation by discarding castes, which have brought separation in social life and created jealousy and hatred.”

 

Later Life – Buddhist Conversion

 

In 1950, he went to a Buddhist conference in Sri Lanka. On his return he spoke in Bombay at the Buddhist Temple. -In order to end their hardships, people should embrace Buddhism. I am going to devote the rest of my life to the revival and spread of Buddhism in India.”

 

Babasaheb resigned from the Government in 1951. He felt that as an honest man he had no choice but to do so, because the reforms so badly needed had not been allowed to come into being.

 

For the next five years Babasaheb carried on a relentless fight against social evils and superstitions. On October 14, 1956 at Nagpur he embraced Buddhism. He led a huge gathering in a ceremony converting over half a million people to Buddhism. He knew that Buddhism was a true part of Indian history and that to revive it was to continue India’s best tradition. ‘Untouchability’ is a product only of Hinduism.

 

Sudden Death

 

Only seven weeks later on December 6, 1956 Babasaheb died at his Delhi residence. His body was taken to Bombay. A two-mile long crowd formed the funeral procession. At Dadar cemetery that evening, eminent leaders paid their last respects to him. The pyre was lit according to Buddhist rites. Half a million people witnessed it.

 

Thus ended the life of one of India’s greatest sons. His was the task of awakening India’s millions of excluded and oppressed to their human rights. He experienced their suffering and the cruelty shown to them. He overcame the obstacles to stand on an equal footing with the greatest men of his time. He played a vital role in forming modern India through its Constitution.

 

His work and mission continue today - we must not rest until we see a truly democratic India of equal citizens living in peace together.

 

sourced kind courtesy

 

www.ambedkar.org/Babasaheb/lifeofbabasaheb.htm

227,143 items / 1,894,970 views

 

he would not allow

india to be carved

by a hateful knife

into regions

into states

demeaning

the ethos

of our birthright

 

if dr babasaheb ambedkar was alive

 

he would not build parks his own statue

or burden the exchequer with elephants

that are an eyesore megalomaniac queens

mockery of the poor man no respite

 

if dr babsaheb ambedkar was alive

 

he would not divide his country as

rich or dalit or downtrodden but

only as true indians no hindus muslims

black or white would see that as indians

among ourselves for petty arguements

we dont fight ..in a world full of

darkness we spread light..

 

if dr babasaheb ambedkar was alive

  

seeing the scams corruption political misery

the degradation of the constitution

he would be baffled sad a freedom struggle

in vain hope gone to seed.. understand

my poetic plight...my silent lips stitched tight

 

#drbabasahebambedkar

#firozeshakir

#beggarpoet

 

Savitri Bai Phule is well known for her significant role in upliftment of women's. She is also regarded as the first female teacher of India. For her remarkable contribution as a social reformer, poet and educationalist she will be always remembered as the Mother of Indian Feminism. On this special occasion of her birth anniversary we are taking oath to follow her path.

 

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Registration forms: lnkd.in/d4Tdw8k

भारतीय संविधान दिनानिमत्त, भाट नगर,बौद्ध नगर पिंपरी,तालुका हवेली, जिल्हा पुणे, येथे दिनांक 26/11/2021 रोजी हीलिंग हॅण्डस फाउंडेशन, पुणे व बहुजन समाज पार्टी बौद्ध नगर यांच्या संयुक्त विद्यमाने मोफत तपासणी आणि मार्गदर्शन शिबीर संपन्न.

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उपास्थातीत सर्वांनी भारतीय संविधान दिनानिमित्त संविधानातील उद्देशिकेचे वाचन केले व शिबिरास सुरवात झाली.सदर शिबिरात 71 रुग्णांची तपासणी व समुपदेशन कारण्यात आले.

 

हीलिंग हॅण्डस फाउंडेशन, पुणे, यांच्या तर्फे मधुरा भाटे यांनी रुग्णांची तपासणी केली व योग्य आहाराविषयी माहिती दिली, आशना तांबोळी यांनी समुपदेशन व मोफत औषधे वाटप केले. संस्थेच्या शिबीर व्यवस्थापक सौ.अनिता सैद यांनी शिबिराचे संपूर्ण नियोजन केले.आनंद मिसाळ, रोहित रगडे व संतोष कांबळे यांचे शिबिरात मोलाचे सहकार्य लाभले.

 

हीलिंग हॅन्डस फॉउंडेशन च्या अनिता सैद यांनी बहुजन समाज पार्टीचे राहुल ओव्हाळ, सागर जगताप, सुरज गायकवाड, हरीश डोळस, देव शिंदे, चंद्रकांत सोनावणे, व सागर मोटे यांचे स्वागत केले व आभार व्यक्त केले.

 

सदर शिबिरास हीलिंग हॅण्डस फाउंडेशन, पुणे च्या संस्था समन्वयक सौ.मधुरा भाटे, संस्थेचे संस्थापक-अध्यक्ष डॉ.अश्विन पोरवाल आणि संस्थापक-सेक्रेटरी डॉ.स्नेहल पोरवाल यांचे मोलाचे मार्गदर्शन लाभले.

   

भारतीय संविधान दिनानिमत्त, भाट नगर,बौद्ध नगर पिंपरी,तालुका हवेली, जिल्हा पुणे, येथे दिनांक 26/11/2021 रोजी हीलिंग हॅण्डस फाउंडेशन, पुणे व बहुजन समाज पार्टी बौद्ध नगर यांच्या संयुक्त विद्यमाने मोफत तपासणी आणि मार्गदर्शन शिबीर संपन्न.

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उपास्थातीत सर्वांनी भारतीय संविधान दिनानिमित्त संविधानातील उद्देशिकेचे वाचन केले व शिबिरास सुरवात झाली.सदर शिबिरात 71 रुग्णांची तपासणी व समुपदेशन कारण्यात आले.

 

हीलिंग हॅण्डस फाउंडेशन, पुणे, यांच्या तर्फे मधुरा भाटे यांनी रुग्णांची तपासणी केली व योग्य आहाराविषयी माहिती दिली, आशना तांबोळी यांनी समुपदेशन व मोफत औषधे वाटप केले. संस्थेच्या शिबीर व्यवस्थापक सौ.अनिता सैद यांनी शिबिराचे संपूर्ण नियोजन केले.आनंद मिसाळ, रोहित रगडे व संतोष कांबळे यांचे शिबिरात मोलाचे सहकार्य लाभले.

 

हीलिंग हॅन्डस फॉउंडेशन च्या अनिता सैद यांनी बहुजन समाज पार्टीचे राहुल ओव्हाळ, सागर जगताप, सुरज गायकवाड, हरीश डोळस, देव शिंदे, चंद्रकांत सोनावणे, व सागर मोटे यांचे स्वागत केले व आभार व्यक्त केले.

 

सदर शिबिरास हीलिंग हॅण्डस फाउंडेशन, पुणे च्या संस्था समन्वयक सौ.मधुरा भाटे, संस्थेचे संस्थापक-अध्यक्ष डॉ.अश्विन पोरवाल आणि संस्थापक-सेक्रेटरी डॉ.स्नेहल पोरवाल यांचे मोलाचे मार्गदर्शन लाभले.

   

भारतीय संविधान दिनानिमत्त, भाट नगर,बौद्ध नगर पिंपरी,तालुका हवेली, जिल्हा पुणे, येथे दिनांक 26/11/2021 रोजी हीलिंग हॅण्डस फाउंडेशन, पुणे व बहुजन समाज पार्टी बौद्ध नगर यांच्या संयुक्त विद्यमाने मोफत तपासणी आणि मार्गदर्शन शिबीर संपन्न.

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उपास्थातीत सर्वांनी भारतीय संविधान दिनानिमित्त संविधानातील उद्देशिकेचे वाचन केले व शिबिरास सुरवात झाली.सदर शिबिरात 71 रुग्णांची तपासणी व समुपदेशन कारण्यात आले.

 

हीलिंग हॅण्डस फाउंडेशन, पुणे, यांच्या तर्फे मधुरा भाटे यांनी रुग्णांची तपासणी केली व योग्य आहाराविषयी माहिती दिली, आशना तांबोळी यांनी समुपदेशन व मोफत औषधे वाटप केले. संस्थेच्या शिबीर व्यवस्थापक सौ.अनिता सैद यांनी शिबिराचे संपूर्ण नियोजन केले.आनंद मिसाळ, रोहित रगडे व संतोष कांबळे यांचे शिबिरात मोलाचे सहकार्य लाभले.

 

हीलिंग हॅन्डस फॉउंडेशन च्या अनिता सैद यांनी बहुजन समाज पार्टीचे राहुल ओव्हाळ, सागर जगताप, सुरज गायकवाड, हरीश डोळस, देव शिंदे, चंद्रकांत सोनावणे, व सागर मोटे यांचे स्वागत केले व आभार व्यक्त केले.

 

सदर शिबिरास हीलिंग हॅण्डस फाउंडेशन, पुणे च्या संस्था समन्वयक सौ.मधुरा भाटे, संस्थेचे संस्थापक-अध्यक्ष डॉ.अश्विन पोरवाल आणि संस्थापक-सेक्रेटरी डॉ.स्नेहल पोरवाल यांचे मोलाचे मार्गदर्शन लाभले.

   

भारतीय संविधान दिनानिमत्त, भाट नगर,बौद्ध नगर पिंपरी,तालुका हवेली, जिल्हा पुणे, येथे दिनांक 26/11/2021 रोजी हीलिंग हॅण्डस फाउंडेशन, पुणे व बहुजन समाज पार्टी बौद्ध नगर यांच्या संयुक्त विद्यमाने मोफत तपासणी आणि मार्गदर्शन शिबीर संपन्न.

---------------------

 

उपास्थातीत सर्वांनी भारतीय संविधान दिनानिमित्त संविधानातील उद्देशिकेचे वाचन केले व शिबिरास सुरवात झाली.सदर शिबिरात 71 रुग्णांची तपासणी व समुपदेशन कारण्यात आले.

 

हीलिंग हॅण्डस फाउंडेशन, पुणे, यांच्या तर्फे मधुरा भाटे यांनी रुग्णांची तपासणी केली व योग्य आहाराविषयी माहिती दिली, आशना तांबोळी यांनी समुपदेशन व मोफत औषधे वाटप केले. संस्थेच्या शिबीर व्यवस्थापक सौ.अनिता सैद यांनी शिबिराचे संपूर्ण नियोजन केले.आनंद मिसाळ, रोहित रगडे व संतोष कांबळे यांचे शिबिरात मोलाचे सहकार्य लाभले.

 

हीलिंग हॅन्डस फॉउंडेशन च्या अनिता सैद यांनी बहुजन समाज पार्टीचे राहुल ओव्हाळ, सागर जगताप, सुरज गायकवाड, हरीश डोळस, देव शिंदे, चंद्रकांत सोनावणे, व सागर मोटे यांचे स्वागत केले व आभार व्यक्त केले.

 

सदर शिबिरास हीलिंग हॅण्डस फाउंडेशन, पुणे च्या संस्था समन्वयक सौ.मधुरा भाटे, संस्थेचे संस्थापक-अध्यक्ष डॉ.अश्विन पोरवाल आणि संस्थापक-सेक्रेटरी डॉ.स्नेहल पोरवाल यांचे मोलाचे मार्गदर्शन लाभले.

   

Babasaheb Ambedkar's birthday was born on 14 April 1891.

131st birthday of ambedkar jee...

 

“I like the religion that teaches liberty, equality and fraternity.”

 

"जिसने सबको समझा एक समान ऐसे थे बाबा साहेब हमारे महान सबको आजादी और ख़ुशी से जीना सिखाया स्वतंत्रता और समानता का नारा दिया.

डॉ. भीमराव अंबेडकर जयंती की हार्दिक शुभकामनाएं...।"

"जिसने सबको समझा एक समान ऐसे थे बाबा साहेब हमारे महान सबको आजादी और ख़ुशी से जीना सिखाया स्वतंत्रता और समानता का नारा दिया.

डॉ. भीमराव अंबेडकर जयंती की हार्दिक शुभकामनाएं...।"

VAIBHAV SONAWANE

डॉ. भीमराव अम्बेडकर जी की जयंती पर उन्हें शत् शत् नमन।

#ambedkar #jaybhim #bhim #jaibhim #buddhism #india #babasahebambedkar #buddha #ambedkarism #buddhist #jay #status #babasaheb #drbabasahebambedkar #AmbedkarJayanti #rajeshmehta #Rajeshmehtabjp #rajeshmehtamumbaibjp #mehtarajesh #Mehtarajeshbjp #bjpmumbai #Mahrashtrabjp #Amitsatav #DevendraFadanavis #pmmodi #NarendraModi #Amitshah #Vindotawde #PiyushGoyal #Jpnadda #Bjp4india #Bjp4maharashtra

 

भारतीय संविधान दिनानिमत्त, भाट नगर,बौद्ध नगर पिंपरी,तालुका हवेली, जिल्हा पुणे, येथे दिनांक 26/11/2021 रोजी हीलिंग हॅण्डस फाउंडेशन, पुणे व बहुजन समाज पार्टी बौद्ध नगर यांच्या संयुक्त विद्यमाने मोफत तपासणी आणि मार्गदर्शन शिबीर संपन्न.

---------------------

 

उपास्थातीत सर्वांनी भारतीय संविधान दिनानिमित्त संविधानातील उद्देशिकेचे वाचन केले व शिबिरास सुरवात झाली.सदर शिबिरात 71 रुग्णांची तपासणी व समुपदेशन कारण्यात आले.

 

हीलिंग हॅण्डस फाउंडेशन, पुणे, यांच्या तर्फे मधुरा भाटे यांनी रुग्णांची तपासणी केली व योग्य आहाराविषयी माहिती दिली, आशना तांबोळी यांनी समुपदेशन व मोफत औषधे वाटप केले. संस्थेच्या शिबीर व्यवस्थापक सौ.अनिता सैद यांनी शिबिराचे संपूर्ण नियोजन केले.आनंद मिसाळ, रोहित रगडे व संतोष कांबळे यांचे शिबिरात मोलाचे सहकार्य लाभले.

 

हीलिंग हॅन्डस फॉउंडेशन च्या अनिता सैद यांनी बहुजन समाज पार्टीचे राहुल ओव्हाळ, सागर जगताप, सुरज गायकवाड, हरीश डोळस, देव शिंदे, चंद्रकांत सोनावणे, व सागर मोटे यांचे स्वागत केले व आभार व्यक्त केले.

 

सदर शिबिरास हीलिंग हॅण्डस फाउंडेशन, पुणे च्या संस्था समन्वयक सौ.मधुरा भाटे, संस्थेचे संस्थापक-अध्यक्ष डॉ.अश्विन पोरवाल आणि संस्थापक-सेक्रेटरी डॉ.स्नेहल पोरवाल यांचे मोलाचे मार्गदर्शन लाभले.

   

"जिसने सबको समझा एक समान ऐसे थे बाबा साहेब हमारे महान सबको आजादी और ख़ुशी से जीना सिखाया स्वतंत्रता और समानता का नारा दिया.

डॉ. भीमराव अंबेडकर जयंती की हार्दिक शुभकामनाएं...।"

"Life should be great rather than long"

 

- Dr. B. R. Ambedkar

  

kaizenbootcamp.com

  

#jaibhim #drbabasahebambedkar #ambedkarjayanti2022

डॉ. भीमराव अम्बेडकर जी की जयंती पर उन्हें शत् शत् नमन।

#ambedkar #jaybhim #bhim #jaibhim #buddhism #india #babasahebambedkar #buddha #ambedkarism #buddhist #jay #status #babasaheb #drbabasahebambedkar #AmbedkarJayanti #jpsingh #jpsinghbjp #jpsinghmumbaibjp #singhjp #jpsinghbjp #jpsinghvileparle #jpsinghnorthcentral #bjpmumbai #Mahrashtrabjp #pmmodi #NarendraModi #Amitshah #Vindotawde #PiyushGoyal #Jpnadda #Bjp4india

 

डॉ. भीमराव अम्बेडकर जी की जयंती पर उन्हें शत् शत् नमन।

#ambedkar #jaybhim #bhim #jaibhim #buddhism #india #babasahebambedkar #buddha #ambedkarism #buddhist #jay #status #babasaheb #drbabasahebambedkar #AmbedkarJayanti #hajihalimkhan #hajihalimkhanshivsena #hajihalimkhanmumbaishivsena #Hajihalimkhanshivsena #Halimkhanbandra #shivsenamumbai #Mahrashtrashivsena #balasahebthakeray #uddhavthakeray #Adityathakeray #Vishwanathmahadeshwar #Anilparab #Shivsena4india #shivsrna4maharashtra #shivsenabandra #corporatorhajihalimkhan #Corportorwardno96 #ManoharJoshi #NarayanRane

 

डॉ. भीमराव अम्बेडकर जी की जयंती पर उन्हें शत् शत् नमन।

#ambedkar #jaybhim #bhim #jaibhim #buddhism #india #babasahebambedkar #buddha #ambedkarism #buddhist #jay #status #babasaheb #drbabasahebambedkar #AmbedkarJayanti#drajantayadav #ajantayadavcongress #ajantayadavmumbaicongress #yadavajanta #yadavajantacongress #ajantayadavkandivali #congressmumbai #Mahrashtracongress #rahulgandhi #soniagandhi #priyankagandhi #ashokjagtap #balasahebthorat #varshagaikwad #aslamshaikh #eknathgaikwad #malikaarjunkharge #aicc #mrcc #congress4india #mpcc #nitinraut #ashokchavan #congresskandivali #mahilacongress