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. Profession Jurist, economist, politician, social reformer Awards (posthumously in 1990) Signature Bhimrao Ramji Ambedkar (14 April 1891 – 6 December 1956), popularly known as Baba Saheb, was an Indian jurist, economist, politician and social reformer who inspired the and campaigned against social discrimination against ( ), while also supporting the rights of women and. He was Independent India's first, the principal architect of the and a founding father of the.

Ambedkar was a prolific student, earning in economics from both and the, 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; he became involved in campaigning and negotiations for India's independence, publishing journals, advocating political rights and social freedom for Dalits, and contributing significantly to the establishment of the state of India. In 1956 he converted to, initiating mass conversions of Dalits. In 1990, the, India's highest civilian award, was posthumously conferred upon Ambedkar. Ambedkar's legacy includes numerous memorials and depictions in popular culture. Contents.

Early life Ambedkar was born on 14 April 1891 in the town and military cantonment of in the (now in ). He was the 14th and last child of, an army officer who held the rank of, and Bhimabai Sakpal, daughter of Laxman Murbadkar. His was of background from the town of in of modern-day. Ambedkar was born into a poor low caste, who were treated as and subjected to socio-economic discrimination.

Ambedkar's ancestors had long worked for the army of the, and his father served in the at the Mhow cantonment. Although they attended school, Ambedkar and other untouchable children were segregated and given little attention or help by teachers. They were not allowed to sit inside the class.

When they needed to drink water, someone from a higher caste had 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, and if the peon was not available then he had to go without water; he described the situation later in his writings as 'No peon, No Water'. He was required to sit on a which he had to take home with him. Ramji Sakpal retired in 1894 and the family moved to 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 survived them. Of his brothers and sisters, only Ambedkar passed his examinations and went to high school. His original surname was Sakpal but his father registered his name as Ambadawekar in school, meaning he comes from his native village ' in Ratnagiri district. His teacher, Krishna Keshav Ambedkar, changed his surname from 'Ambadawekar' to his own surname 'Ambedkar' in school records. Education Post-secondary education In 1897, Ambedkar's family moved to Mumbai where Ambedkar became the only untouchable enrolled. In 1906, when he was about 15 years old, his marriage to a nine-year-old girl, Ramabai, was.

Undergraduate studies at the University of Bombay. Ambedkar as a student In 1907, he passed his matriculation examination and in the following year he entered, which was affiliated to the, becoming the first untouchable to do so. This success evoked much celebration among untouchables and after a public ceremony, he was presented with a biography of the Buddha by Dada Keluskar, the author and a family friend. 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 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.

Postgraduate studies at Columbia University In 1913, Ambedkar moved to the United States at the age of 22. He had been awarded a Baroda State Scholarship of £11.50 (Sterling) per month for three years under a scheme established by ( of ) that was designed to provide opportunities for postgraduate education at in.

Soon after arriving there he settled in rooms at with Naval Bhathena, a who was to be a lifelong friend. He passed his M.A.

Exam in June 1915, majoring in Economics, and other subjects of Sociology, History, Philosophy and Anthropology. He presented a thesis, Ancient Indian Commerce. Ambedkar was influenced by and his work on democracy. 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 for his third thesis, after he left for London.

On 9 May, he presented the paper before a seminar conducted by the anthropologist. Postgraduate studies at the London School of Economics. Ambedkar (In center line, first from right) with his professors and friends from the London School of Economics (1916-17) In October 1916, he enrolled for the at, and at the same time enrolled at the London School of Economics where he started working on a doctoral thesis.

In June 1917, he returned to India because his scholarship from Baroda ended. His book collection was dispatched on different ship from the one he was on, and that ship was torpedoed and sunk by a German submarine.

He got permission to return to London to submit his thesis within four years. He returned at the first opportunity, and completed a master's degree in 1921.

His thesis was on 'The problem of the rupee: Its origin and its solution'. In 1923, he completed a 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 D.Litt., Osmania, 1953) were conferred honoris causa. Opposition to Aryan invasion theory Ambedkar viewed the as Aryan and adamantly rejected the, describing it as 'so absurd that it ought to have been dead long ago' in his 1946 book.

Ambedkar viewed Shudras as originally being 'part of the Kshatriya Varna in the Indo-Aryan society', but became socially degraded after they inflicted many tyrannies on. According to, Ambedkar noticed certain flaws in the Aryan invasion theory that were later acknowledged by western scholarship. For example, scholars now acknowledge anās in 5.29.10 refers to speech rather than the shape of the. Ambedkar anticipated this modern view by stating: The term Anasa occurs in Rig Veda V.29.10. What does the word mean? There are two interpretations. One is by Prof.

The other is by Sayanacharya. According to Prof. Max Muller, it means 'one without nose' or 'one with a flat nose' and has as such been relied upon as a piece of evidence in support of the view that the Aryans were a separate race from the Dasyus. Sayanacharya says that it means 'mouthless,' i.e., devoid of good speech.

This difference of meaning is due to difference in the correct reading of the word Anasa. Sayanacharya reads it as an-asa while Prof. Max Muller reads it as a-nasa. As read by Prof. Max Muller, it means 'without nose.' Question is: which of the two readings is the correct one? There is no reason to hold that Sayana's reading is wrong.

On the other hand there is everything to suggest that it is right. In the first place, it does not make non-sense of the word. Secondly, as there is no other place where the Dasyus are described as noseless, there is no reason why the word should be read in such a manner as to give it an altogether new sense. It is only fair to read it as a synonym of Mridhravak.

There is therefore no evidence in support of the conclusion that the Dasyus belonged to a different race. Ambedkar disputed various hypotheses of the Aryan homeland being, and concluded the Aryan homeland was India itself. According to Ambedkar, the Rig Veda says Aryans, Dāsa and Dasyus were competing religious groups, not different peoples. Opposition to untouchability.

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 Military Secretary to the Gaikwad but had to quit in a short time. He described the incident in his autobiography,. 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. In 1918, he became Professor of Political Economy in the in Mumbai.

Although he was successful with the students, other professors objected to his sharing a drinking-water jug with them. Ambedkar had been invited to testify before the, which was preparing the. At this hearing, Ambedkar argued for creating separate and for untouchables and other religious communities.

In 1920, he began the publication of the weekly Mooknayak ( Leader of the Silent) in Mumbai with the help of i.e. Shahu IV (1874–1922). 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. Notes that 'The victory was resounding, both socially and individually, for the clients and the Doctor. Samarth While practising law in the Bombay High Court, he tried to promote education to untouchables and uplift them.

His first organised attempt was his establishment of the central institution, intended to promote education and socio-economic improvement, as well as the welfare of ', at the time referred to as depressed classes. For the defence of Dalit rights, he started many periodicals like Mook Nayak, Bahishkrit Bharat, and Equality Janta. He was appointed to the Bombay Presidency Committee to work with the all-European in 1925. 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. By 1927, Ambedkar had decided to launch active movements against. He began with public movements and marches to open up public drinking water resources. He also began a struggle for the right to enter Hindu temples.

He led in to fight for the right of the untouchable community to draw water from the main water tank of the town. In a conference in late 1927, Ambedkar publicly condemned the classic Hindu text, the (Laws of Manu), for ideologically justifying caste discrimination and 'untouchability', and he ceremonially burned copies of the ancient text.

On 25 December 1927, he led thousands of followers to. Thus annually 25 December is celebrated as (Manusmriti Burning Day) by and. In 1930, Ambedkar launched Kalaram Temple movement after three months of preparation. About 15,000 volunteers assembled at satygraha making one of the greatest processions of. 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.

Jayakar, Tej Bahadur Sapru and Ambedkar at Yerwada jail, in Poona, on 24 September 1932, the day the Poona Pact was signed In 1932, British announced the formation of a separate electorate for 'Depressed Classes' in the. Fiercely opposed a separate electorate for untouchables, saying he feared that such an arrangement would divide the Hindu community. Gandhi protested by fasting while imprisoned in the of. Following the fast, Congress politicians and activists such as and organised joint meetings with Ambedkar and his supporters at Yerwada.

On 25 September 1932, the agreement known as was signed between Ambedkar (on behalf of the depressed classes among Hindus) and (on behalf of the other Hindus). The agreement gave reserved seats for the depressed classes in the Provisional legislatures, within the general electorate. Due to the pact, the depressed class received 148 seats in the legislature, instead of the 71 as allocated in the earlier proposed by British Prime Minister. 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. In the Poona Pact, a unified electorate was in principle formed, but primary and secondary elections allowed Untouchables in practice to choose their own candidates.

Political career. Ambedkar with his family members at Rajgraha in February 1934. From left – Yashwant (son), Ambedkar, Ramabai (wife), Laxmibai (wife of his elder brother, Balaram), Mukund (nephew) and Ambedkar’s favourite dog, Tobby In 1935, Ambedkar was appointed principal of the, a position he held for two years. He also served as the chairman of Governing body of, University of Delhi, after the death of its Founder Shri Rai Kedarnath. Settling in Bombay (today called Mumbai), Ambedkar oversaw the construction of a house, and stocked his personal library with more than 50,000 books. His wife Ramabai died after a long illness the same year. It had been her long-standing wish to go on a pilgrimage to, 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.

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. He would repeat his message at many public meetings across India. In 1936, Ambedkar founded the, which contested the 1937 Bombay election to the for the 13 reserved and 4 general seats, and secured 11 and 3 seats respectively. Ambedkar published his book on 15 May 1936.

It strongly criticised Hindu orthodox religious leaders and the caste system in general, and included 'a rebuke of Gandhi' on the subject. Later, in a 1955 BBC interview, he accused Gandhi of writing in opposition of the caste system in English language papers while writing in support of it in Gujarati language papers.

Ambedkar served on the Defence Advisory Committee and the Viceroy's Executive Council as minister for labour. In his work, Ambedkar tried to explain the formation of untouchables. He saw Shudras and Ati Shudras who form the lowest caste in the ritual hierarchy of the, as separate from Untouchables. Ambedkar oversaw the transformation of his political party into the, although it performed poorly in the 1946 elections for. Later he was elected into the constituent assembly of where was in power. Ambedkar contested in the Bombay North first Indian General Election of 1952, but lost to his former assistant and Congress Party candidate Narayan Kajrolkar.

Ambedkar became a member of Rajya Sabha, probably an appointed member. He tried to enter Lok Sabha again in the by-election of 1954 from Bhandara, but he placed third (the Congress Party won).

By the time of the second general election in 1957, Ambedkar had died. Ambedkar also criticised Islamic practice in South Asia. While justifying the, he condemned child marriage and the mistreatment of women in Muslim society.

Ambedkar University Hyderabad

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. Drafting India's Constitution. Ambedkar, chairman of the Drafting Committee, presenting the final draft of the Indian Constitution to Rajendra Prasad on 25 November 1949.

Upon India's independence 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, and was appointed by the Assembly to write India's new Constitution. Described the 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.' The text prepared by Ambedkar provided constitutional guarantees and protections for a wide range of 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 won the Assembly's support for introducing a system of of jobs in the civil services, schools and colleges for members of and and, a system akin to. India's lawmakers hoped to eradicate the socio-economic inequalities and lack of opportunities for India's depressed classes through these measures. The Constitution was adopted on 26 November 1949 by the Constituent Assembly. Opposition to Article 370 Ambedkar opposed of the Constitution of India, which granted a special status to the State of Jammu and Kashmir, and which was included against his wishes.

Reportedly said, Ambedkar had clearly told the Kashmiri leader,: '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.' Abdullah approached Nehru, who directed him to Gopal Swami Ayyangar, who in turn approached Sardar Patel, saying Nehru had promised Sk.

Abdullah the special status. Patel got the Article passed while Nehru was on a foreign tour. On the day the article came up for discussion, Ambedkar did not reply to questions on it but did participate on other articles. All arguments were done by Krishna Swami Ayyangar.

Support to Uniform Civil Code. ” During the debates in the Constituent Assembly, Ambedkar demonstrated his will to reform Indian society by recommending the adoption of a.

Lokshahi Hitchitak Dr. Babasaheb Ambedkar Marathi

Ambedkar resigned from the cabinet in 1951, when parliament stalled his draft of the, which sought to enshrine gender equality in the laws of inheritance and marriage. Ambedkar independently contested an election in 1952 to the of parliament, the, but was defeated in the constituency by a little-known Narayan Sadoba Kajrolkar, who polled 138,137 votes compared to Ambedkar's 123,576. He was appointed to the, of parliament, the in March 1952 and would remain as member till death. Economic planning. Ambedkar in 1950 Ambedkar was the first Indian to pursue a doctorate in economics abroad. He argued that industrialisation and agricultural growth could enhance the Indian economy. He stressed investment in agriculture as the primary industry of India.

According to, Ambedkar’s vision helped the government to achieve its food security goal. Ambedkar advocated national economic and social development, stressing education, public hygiene, community health, residential facilities as the basic amenities. He calculated the loss of development caused by British rule. Reserve Bank of India Ambedkar was trained as an economist, and was a professional economist until 1921, when 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 The (RBI), was based on the ideas that Ambedkar presented to the Hilton Young Commission. Second marriage. Ambedkar with wife Savita in 1948 Ambedkar's first wife Ramabai died in 1935 after a long illness.

After completing the draft of India's constitution in the late 1940s, he suffered from lack of sleep, had in his legs, and was taking and homoeopathic medicines. He went to Bombay for treatment, and there met Dr. Sharada Kabir, whom he married on 15 April 1948, at his home in New Delhi. Doctors recommended a companion who was a good cook and had medical knowledge to care for him. She adopted the name Savita Ambedkar and cared for him the rest of his life. Savita Ambedkar, who was called 'Mai' or 'Maisaheb', died on May 29, 2003, aged 93 at Mehrauli, New Delhi. Conversion to Buddhism.

Ambedkar delivering speech during mass conversion Ambedkar considered converting to, which encouraged opposition to oppression and so appealed to leaders of scheduled castes. But after meeting with Sikh leaders, he concluded that he might get 'second-rate' Sikh status, as described by scholar. Instead, he studied Buddhism all his life. Around 1950, he devoted his attention to Buddhism and travelled to (now Sri Lanka) to attend a meeting of the. While dedicating a new Buddhist near, Ambedkar announced he was writing a book on Buddhism, and that when it was finished, he would formally convert to Buddhism. He twice visited Burma in 1954; the second time to attend the third conference of the World Fellowship of Buddhists in. In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist Society of India.

He completed his final work, in 1956 which was published posthumously. After meetings with the Sri Lankan Buddhist monk, Ambedkar organised a formal public ceremony for himself and his supporters in on 14 October 1956. Accepting the and from a Buddhist 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. He prescribed the for these converts, after the Three Jewels and Five Precepts.

He then travelled to, Nepal to attend the Fourth World Buddhist Conference. His work on The Buddha or Karl Marx and 'Revolution and counter-revolution in ancient India' remained incomplete. Mahaparinirvana of B.

Ambedkar Since 1948, Ambedkar suffered from. He was bed-ridden from June to October in 1954 due to medication side-effects and poor eyesight. 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, Ambedkar died in his sleep on 6 December 1956 at his home in Delhi. A Buddhist cremation was organised at Dadar beach on 7 December, attended by half a million grieving people.

A conversion program was organised on 16 December 1956, so that cremation attendees were also converted to Buddhism at the same place. Ambedkar was survived by his second wife, who died in 2003, and his son Yashwant Ambedkar (known as Bhaiyasaheb).

Ambedkar's grandson, is the chief-adviser of the Buddhist Society of India, leads the and has served in both houses of the. 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.

A memorial for Ambedkar was established in his house at 26 Alipur Road. His birthdate is celebrated as a public holiday known as. He was posthumously awarded India's highest civilian honour, the, in 1990. On the anniversary of his birth and death, and on (14 October) at Nagpur, at least half a million people gather to pay homage to him at his memorial in Mumbai. Thousands of bookshops are set up, and books are sold.

His message to his followers was 'educate, agitate, organise!' People paying tribute at the central statue of Ambedkar in in. Ambedkar's legacy as a socio-political reformer, had a deep effect on modern India. In post-Independence India, his socio-political thought is respected 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 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 for drafting the constitution. He passionately believed in individual freedom and criticised caste society.

His accusations of as being the foundation of the caste system made him controversial and unpopular among Hindus. His conversion to Buddhism sparked a revival in interest in Buddhist philosophy in India and abroad. Many public institutions are named in his honour, and the Dr. Babasaheb Ambedkar International Airport in, otherwise known as., is also named in his honour. A large official portrait of Ambedkar is on display in the Indian Parliament building.

The Maharashtra government has acquired a house in London where Ambedkar lived during his days as a student in the 1920s. The house is expected to be converted into a museum-cum-memorial to Ambedkar. Ambedkar was voted ' in 2012 by a poll organised by and.

Nearly 20 million votes were cast, making him the most popular Indian figure since the launch of the initiative. Due to his role in economics, a notable Indian economist, has said that Ambedkar was 'the highest educated Indian economist of all times.' , said that Ambedkar is 'father of my economics', and '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.'

, 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.' Addressed the in 2010, and referred to Dalit leader Dr. Ambedkar as the great and revered Human Rights champion and main author of India’s constitution. 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. His promotion of Buddhism has rejuvenated interest in Buddhist philosophy among sections of population in India.

Babasaheb Ambedkar Images

Mass conversion ceremonies have been organised by human rights activists in modern times, emulating Ambedkar's Nagpur ceremony of 1956. Most Indian Buddhists specially followers regard him as a, the, although he never claimed it himself. Outside India, during the late 1990s, some Hungarian drew parallels between their own situation and that of the downtrodden people in India. Inspired by Ambedkar, they started to convert to Buddhism.

Films., a 1991 Kannada film directed by Basavaraj Kesthur., 2016 Marathi film directed by Subodh Nagdeve., 2000 English film directed by Jabbar Patel., a 2005 Kannada film directed by Sharan Kumar Kabbur., 1993 Marathi film directed by Shashikant Nalavade., a 1990 Marathi film directed by Vijay Pawar., a 2016 Kannada film directed by M., a 2011 Marathi film directed by Prakash Jadhav., a 2013 Hindi film based on Dr. Ambedkar’s book, and. In popular culture Several movies, plays, and other works have been based on the life and thoughts of Ambedkar. Directed the English-language film in 2000 with in the lead role.

This biopic was sponsored by the and the government's. The film was released after a long and controversial gestation. David Blundell, professor of anthropology at and historical ethnographer, has established Arising Light – a series of films and events that are intended to stimulate interest and knowledge about the social conditions in India and the life of Ambedkar. In, a TV mini-series on the making of the Constitution of India directed by, the pivotal role of B.

Ambedkar was played. The play Ambedkar Aur Gandhi, directed by and written by Rajesh Kumar, tracks the two prominent personalities of its title. Is a graphic biography of Ambedkar created by Pardhan-Gond artists Durgabai Vyam and Subhash Vyam, and writers Srividya Natarajan and.

The book depicts the experiences of untouchability faced by Ambedkar from childhood to adulthood. CNN named it one of the top 5 political comic books. The at is dedicated in his memory. The consists of monuments showing his biography. At commemorated Ambedkar's 124th birthday through a homepage doodle on 14 April 2015.

The doodle was featured in India, Argentina, Chile, Ireland, Peru, Poland, Sweden and the United Kingdom. Works The Education Department, (Mumbai) published the collection of Ambedkar's writings and speeches in different volumes. and 11 Other Essays. Ambedkar in the Bombay Legislature, with the Simon Commission and at the Round Table Conferences, 1927–1939. Philosophy of Hinduism; India and the Pre-requisites of Communism; Revolution and Counter-revolution; Buddha or Karl Marx. Riddles in Hinduism.

Essays on Untouchables and Untouchability. The Evolution of Provincial Finance in British India. The Untouchables Who Were They And Why They Became Untouchables?. (1936). Pakistan or the Partition of India. What Congress and Gandhi have done to the Untouchables; Mr. Gandhi and the Emancipation of the Untouchables.

Ambedkar as member of the Governor General's Executive Council, 1942–46. Unpublished Writings; Ancient Indian Commerce; Notes on laws;; Miscellaneous notes, etc. Ambedkar as the principal architect of the Constitution of India. (2 parts) Dr. Ambedkar and The Hindu Code Bill. Ambedkar as Free India's First Law Minister and Member of Opposition in Indian Parliament (1947–1956).

The Pali Grammar. Ambedkar and his Egalitarian Revolution – Struggle for Human Rights. Events starting from March 1927 to 17 November 1956 in the chronological order; Ambedkar and his Egalitarian Revolution – Socio-political and religious activities.

Events starting from November 1929 to 8 May 1956 in the chronological order; Ambedkar and his Egalitarian Revolution – Speeches. (Events starting from 1 January to 20 November 1956 in the chronological order.). Ambedkar’s Speeches and writing in Marathi. Ambedkar’s Photo Album and Correspondence See also. The Legacy of Dr. Ajnat, Surendra (1986). Ambedkar on Islam.

Jalandhar: Buddhist Publ. Beltz, Johannes; Jondhale, S. Reconstructing the World: B.R. Ambedkar and Buddhism in India. New Delhi: Oxford University Press. Bholay, Bhaskar Laxman (2001).

Baba Saheb Ambedkar: Anubhav Ani Athavani. Nagpur: Sahitya Akademi.

Fernando, W. Basil (2000). Demoralisation and Hope: Creating the Social Foundation for Sustaining Democracy—A comparative study of N. Grundtvig (1783–1872) Denmark and B. Ambedkar (1881–1956) India. Hong Kong: AHRC Publication.

Chakrabarty, Bidyut. Ambedkar' Indian Historical Review (Dec 2016) 43#2 pp 289–315. Life of Babasaheb Ambedkar (Second ed.). London: Ambedkar Memorial Trust. Ambedkar and Untouchability.

Analysing and Fighting Caste. New York: Columbia University Press. Economic Philosophy of Dr. New Delhi: B.

Ambedkar: A Critical Study. New Delhi: People's Publishing House.

Kumar, Aishwary. Radical Equality: Ambedkar, Gandhi, and the Risk of Democracy (2015). Kumar, Ravinder. 'Gandhi, Ambedkar and the Poona pact, 1932.'

South Asia: Journal of South Asian Studies 8.1-2 (1985): 87-101. Michael, S.M. Untouchable, Dalits in Modern India. Lynne Rienner Publishers. Nugent, Helen M. (1979) 'The communal award: The process of decision-making.'

South Asia: Journal of South Asian Studies 2#1-2 (1979): 112-129. Ambedkar: Towards an Enlightened India. Ambedkar and Buddhism. Primary sources.

Ambedkar, Bhimrao Ramji. Annihilation of caste: The annotated critical edition (Verso Books, 2014).

Find more Images/Photos/Wallpapers/Articles/Books etc. At Please check out few Marathi Books on Dr B R Ambedkar and Buddha from and. Books are published by Vinimay Publications and are available for free download at the following links.

You can also purchase hard copies of the books from the Vinimay Publications. Download Link Download Link Download Link Download Link Download Link Download Link Download Link Download Link Download Link Download Link Download Link Download Link Following books are available in hard copies to purchase.

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This is why, if even a few individuals simply try to creat. Game pacuan kuda pc. Many people think that patience is a sign of weakness. I think this is a mistake. It is anger that is a sign of wea. Check all these.