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Dr. B. R Ambedkar: The Maker Of Indian Constitution

Dr. Sabzaar Kak Department of History, Amity University, Noida, India

B.R. Ambedkar was a leading activist and social reformer who gave his life working for the upliftment of the Dalits and the socially backward class of India. A messiah for the downtrodden, he continuously fought for eradication of caste discrimination that had fragmented the Indian society and made it cripple. Born in a socially backward family, Ambedkar was the victim of caste discrimination, inequality and prejudice. However, fighting all odds, he attained higher education thus becoming the first ever untouchable to attain the same. No sooner after completing his studies, he launched himself politically fighting for the rights of the depressed class and inequality practiced in the society. He was a crusader of social equality and justice. Academically trained as a jurist, he went on to become the first Law Minister of Free India and the framer or chief architect of the Constitution of India. In his later years, he acted as a revivalist of Buddhism in India, by converting himself to the religion to free him from the perils of caste differences and unfairness practiced by the Hindus. In India the condition of dalits was very pathetic in Ancient Indian society divided people into their VARNA. Basically, these Varna is like an identity of a peoples or the peoples of lower Varna cannot take the advantages of the luxury that other three higher varnas can enjoyed. In Medieval period the condition of dalits is same as in Ancient India. In Mughal period the great ruler Akbar the Great is only ruler who little much consult about the dalits the taxes for lower Varna is becoming low and easily affordable. In Modern Indian History the conditions of Indian Dalits is same like Ancient India this time Britishers dominance towards the dalits of India the cast system is not new for India. After Indian Independence and when Dr. B.R.Ambedkar made the chairperson of Constitutional Assembly he made specific law for lower cast or Dalit people. Dr. Bhimrao Ramji Ambedkar, popularly known as Babasaheb Ambedkar, was a jurist, social reformer and politician. He is also known as the Father of Indian Constitution. A well-known politician and an eminent jurist, his efforts to eradicate social evils like untouchability and caste restrictions were remarkable. Throughout his life, he fought for the rights of the Dalits and other socially backward classes.

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Ambedkar was appointed as India’s first Law Minister in the Cabinet of Jawaharlal Nehru. He was posthumously awarded the Bharat Ratna, India’s highest civilian honor, in 1990.

Childhood & Early Life Bhimrao Ambedkar was born to Bhimabai and Ramji on 14 April 1891 in Mhow Army Cantonment, Central Provinces (Madhya Pradesh). Ambedkar’s father was a Subedar in the Indian Army and after his retirement in 1894, the family moved to Satara, also in Central Provinces. Shortly after this, Bhimrao’s mother passed away. Four years later, his father remarried, and the family shifted to Bombay. In 1906, 15-year-old Bhimrao married Ramabai, a 9 year old girl. His father Ramji Sakpal died in Bombay, in 1912.

Throughout his childhood, Ambedkar faced the stigmas of caste discrimination. Hailing from the Hindu Mahar caste, his family was viewed as “untouchable” by the upper classes. The discrimination and humiliation haunted Ambedkar at the Army school. Fearing social outcry, the teachers would segregate the students of lower class from that of Brahmins and other upper classes. The untouchable students were often asked by the teacher to sit outside the class. After shifting to Satara, he was enrolled at a local school, but the change of school did not change the fate of young Bhimrao. Discrimination followed wherever he went. After coming back from the US, Ambedkar was appointed as the Defence secretary to the King of Baroda but there also he had to face the humiliation for being an ‘Untouchable

Education

The early education of Dr. B.R. Ambedkar was going in India he study in Army school in Ratnagiri Maharashtra and done his graduation from Bombay University reaming Master and Professional study in Abroad because he was a lower cast boy and not even a single college want to give him admission that why he decided to study in foreign in his autobiography he also wrote there about visa of USA.

He cleared his matriculation in 1908 from Elphinstone High School. In 1908, Ambedkar got the opportunity to study at the Elphinstone College and obtained his graduate degree in Economics and Political Science in the year 1912 from Bombay University. Besides clearing all the exams successfully Ambedkar also obtained a scholarship of twenty-five rupees a month from the Gaekwad ruler of Baroda, Sahyaji Rao III. Ambedkar decided to

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use the money for higher studies in the USA. He enrolled in the Columbia University in New York City to study Economics. He completed his master’s degree in June 1915 after successfully completing his thesis titled ‘Ancient Indian Commerce’.

In 1916, he enrolled in the London School of Economics and started working on his doctoral thesis titled “The problem of the rupee: Its origin and its solution”. With the help of the former Bombay Governor Lord Sydenham, Ambedkar became a professor of political economy at the Sydenham College of Commerce and Economics in Bombay. In order to continue his further studies, he went to England in 1920 at his own expense. There he was received the D.Sc by the London University. Ambedkar also spent a few months at the University of Bonn, Germany, to study economics. He received his PhD degree in Economics in 1927. On 8 June 1927, he was awarded a Doctorate by the University of Columbia.

Movement against Caste Discrimination

After returning to India, Bhimrao Ambedkar decided to fight against the caste discrimination that plagued him throughout his life. In his testimony before the Southborough Committee in preparation of the Government of India Act in 1919, Ambedkar opined that there should be separate electoral system for the Untouchables and other marginalized communities. He contemplated he idea of reservations for Dalits and other religious outcasts.

Ambedkar began to find ways to reach to the people and make them understand the drawbacks of the prevailing social evils. He launched a newspaper called “Mooknayaka” (leader of the silent) in 1920 with the assistance of Shahaji II, the Maharaja of Kolkapur. It is said that after hearing his speech at a rally, Shahu IV, an influential ruler of Kolhapur, dined with the leader. The incident also created a huge uproar in the socio- political arena of the country. Ambedkar started his legal career after passing the Bar course in Gray’s Inn. He applied his litigious skills in advocating cases of caste discrimination. His resounding victory in defending several non-Brahmin leaders accusing the Brahmins of ruining India, established the bases of his future battles. He always against the cast system which is present in India at that time because it creates worse condition of the lower class people or people who are belong from different tribes at time of 1921. Britishers doesn’t listen the appeals of lower section of society. By 1927,

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Ambedkar launched full-fledged movements for Dalit rights. He demanded public drinking water sources open to all and right for all castes to enter temples. He openly condemned Hindu Scriptures advocating discrimination and arranged symbolic demonstrations to enter the Kalaram Temple in Nashik.

In 1932, the Poona Pact was signed between Dr. Ambedkar and Pandit Madan Mohan Malviya, representative of the Hindu Brahmins relinquishing reservation of seats for the untouchable classes in the Provisional legislatures, within the general electorate. These classes were later designated as Scheduled Classes, Scheduled Tribes and Other Backward Classes. According to Poona Pact the specific reservation is fixed for the Dalits and Lower Classes in government jobs. This Pact is like a revolution in the life of Dalits because after that they were be also little bit treated as equal as others.

Framer of the Constitution of India

Dr. Ambedkar was appointed as the chairman of the constitution drafting committee on August 29, 1947. Ambedkar emphasized on the construction of a virtual bridge between all classes of the society. According to him, it would be difficult to maintain the unity of the country if the difference among the classes were not met. He put particular emphasis on religious, gender and caste equality. He was successful in receiving support of the Assembly to introduce reservation for members of the scheduled castes and scheduled tribes in education, government jobs and civil services. Dr. Ambedkar is main farmer of Indian constitution under him many lawyers help him to frame the Indian Constitution in year 1949 he finally completed the Indian Constitution. He is main object to making constitution is give Social, Political and Economic justice to dalits and the lower section of society. It was in 1946 when he became the Chairman of the drafting committee, Ambedkar emphasised and took initiative and very deliberatively introduced the principle of reservation for dalits in parliament, educational institutions and in government jobs.

The work done by Dr. Ambedkar in various sub-committees of the Assembly was considered very useful and convinced the Congress bosses beyond doubt that the legislation and solidification of freedom would not be easy without the services of Dr. Ambedkar. Consequent upon the partition of Bengal, Ambedkar ceased to be member of the Constituent Assembly. The Congress which had earlier opposed tooth and nail his entry into the Assembly came forward and sponsored his candidature. In his letter dated 30th June 1947, Dr.

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Rajendra Prasad, President of the Constituent Assembly requested Mr. B.G. Kher, the then Prime Minister of Bombay to elect Dr. Ambedkar immediately. Accordingly, Dr. Ambedkar was re-elected in July 1947 from Bombay as a member of the Constituent Assembly and on 29th August the Assembly unanimously elected him as Chairman of the Drafting Committee which assigned him the task of framing the Constitution.

It is rightly said that the Indian Constitution was the product of Dr. Ambedkar. It was fully influenced by the philosophy of Dr. Ambedkar. He had a vision for future India. When he was elected the Chairman of the Drafting Committee, he forgot his personal anxiety and joined hands with the Congress in general and Pandit Nehru in particular as both were ready to sink their differences and agreed to work together for the betterment of the newly born nation. But this does not mean that he had the greed for the position he was offered by the Congress. He was very firm and bold in his demands and whenever he got chances, he criticized the government also. For instance, on 25th April, 1948 he delivered a speech in Lucknow and asked the Scheduled Castes that:

The Scheduled Castes cannot capture political power by joining the Congress. It is a big organisation and if we enter the Congress we will be a mere drop in the ocean...Congress is a burning house and we cannot be prosperous by entering in it.

This eloquently shows that he was not an opportunist. He entered the Assembly only to safeguard the interest of the Scheduled Castes.

The true Constitutional philosophy of Ambedkar has been fully reflected in the course of Round Table Conference in England and in the Memorandum which he submitted to the Constituent Assembly on behalf of the All India Scheduled Castes Federation. In the plenary session of the Round Table Conference on 20th November 1930, he said: only about the dalits and lower cast in India as he is an only person who concert about the lower section of society he main agenda was to give Social, Political and Economic& equal rights to lower section of society.

In the memorandum submitted to the Constituent Assembly, Dr. Ambedkar stated that the intention of the Poona Pact to ensure the return of the representatives of the choice of the Scheduled Castes to the legislature has been completely nullified in the elections which took

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place in February 1946. He pointed out that an analysis of the data proved that the success of the Scheduled Castes candidates in the final election, depended on the choice of the castes Hindus and not on the wishes of the Scheduled Castes. It was also seen that in most cases the candidates who got the maximum votes in the primary elections were not elected in the final elections.

The Constitution of free India, as it emerged from the Constituent Assembly, was chiefly the handiwork of this astute constitutionalist. His role in its making and adoption can be appreciated fully by considering, in an objective way, the nature of the political society he provided for free India and secondly the legal and constitutional restraints upon authority in the form of Fundamental Rights.

There is also a need to examine his role for the upliftment of the minorities in connection with the members of the Constituent Assembly. Why because he had to take into consideration their provisions and their reservations on certain issues. As he observed many a times in the Assembly the attitude of other members for him. There are reasons for that, firstly his was a non-congress man and secondly, he was not a staunch follower of Gandhi. There were other members who were jurists, scholars, statesmen, social activists and political leaders in the Assembly, but he was given this stupendous task of piloting the Draft Constitution or like a main boss of constitution assembly. As the people always against him not only at that time but today also majority of people. Against him because the innocent people of India thought that Dr. Ambedkar is only concert about the dalits and lower section of society. He also gives the seats of Parliament of India to lower section or dalits of India.

Making of the Constitution

It was in 1934 that the idea of a constitution assembly for India was put forward for the first time by M. N. Roy, a pioneer of communist movement in India and an advocate of Radical democratise. In 1935 the Indian National Congress (INC), for the first time, officially demanded a constituent Assembly to frame the constitution of India. In 1938, Jawaharlal Nehru, on the behalf of the INC declared the constitution of free India must be framed without outside interference by a constitution assembly elected on the basis of adult franchise.

The demand was finally accepted in principal by British Government in what is known as the August offer of 1940. In 1942, Sir Stafford Cripps proposal of British Government on the

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framing of an Indian Independent Constitution to be adopted after the World War II. The cripple proposal was rejected by Muslim League which wanted India to be divided into two autonomous states with two separate Constituent Assembly, It put forth a scheme for the constituent Assembly which more or less satisfied the Muslim League.

Dr. Ambedkar as a ‘Modern Manu’

So according to modern philosophers and historians Dr. B. R. Ambedkar as a modern Manu ‘Manu was a Person give all the theory of jurisprudence and law in Vedic Time or in Ancient India’.

Dr. B. R. Ambedkar introduced the final drafting constitution of India in 26 November 1948.The second reading (Clause by clause consideration) started on November 15, 1948 and ended on October 17, 1949. During the stages as many as 7635 amendments were proposed and 2473 were discussed in the Assembly.

The third reading of the drafting stared on November 14, 1949. Dr. B. R. Ambedkar moved a motion- ‘the constitution as settled by the assembly be passed. The motion on drafting constitution was declared to be pass on November 26, 1949 and received the signature of the members and the president. Out of 229 members of Assembly, only 284 were present at that day and signed the constitution. This is also the date mentioned in the Preamble as the date on which the people of the India in Constitution Assembly adopted, enacted and gave to themselves this constitution.

The Constitution as adopted on November 26, 1949, contained a Preamble, 395 Articles and 8 Schedules.

The Preamble was enacted after the entire constitution was already enacted. Dr. B. R. Ambedkar, the Law Minister, Piloted the Draft Constitution in the Assembly. He took a very prominent part in the deliberations of the Assembly. He was known for logical, Forcefully and persuasive arguments on the floor of the Assembly. He is recognized as the ‘Father of the constitution of India’. This brilliant writer, Constitution expert undisputed leader of the scheduled castes and the ‘chief architect of Constitution of India’ is also known as a ‘ Modern Manu’.

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Persons who Influenced Ambedkar

Ambedkar as a person and leader of the Dalits movement was shaped by not a single personality or ideal, rather he was influenced by many individuals and ideals both indigenous and western. In the Satara school there was a Brahmin teacher named Ambedkar who had some sympathy for the young Bhirnrao. He used to give him food and water in those dreadful days of untouchability. It was this teacher who changed Bhimrao's surname from Ambavadekar to Ambedkar. This was the first instance in his life that Ambedkar experienced affection at the hands of an upper caste Hindu. The person who made a turning point in his life was none other than the Maharaja of Baroda, Syajirao Gaikwad (1863-1939). It was due to this Maharaja's magnanimity and generous financial assistance in the form of state scholarship that the young Ambedkar could reach America for his higher studies. The other prince who shared his feelings and helped him to continue his studies abroad was the Maharaja, Chhatrapati Shahu of Kolhapur.. He was an enlightened prince who had acted as early as 1919 for the abolition? of untouchability in schools, offices and places such as public wells, Government offices etc. in his state.

At the Columbia University, Professor John Dewey (1 859- 1952) the eminent philosopher and educationistwere Ambedkar's teacher. Ambedkar owes much to Dewey in the shaping of much of his later philosophical and sociological standings. Another person who influenced Arnbedkar ' S student career at Columbia University was Professor Edwin Robert Anderson Seligman (1 86 1 - 1939) who was his teacher of Public Finance. Seligman was very much appreciative of Ambedkar's impartial analysis in his doctoral thesis on The Evolution of Provincial Finance in British India. In the London School of Economics and Political Science, Professor Edwin Cannan (1 86 1 - 1935) guided Ambedkar on the working of his doctoral thesis on "The Problems of Rupees". Another eminent economist who influenced Ambedkar was John Maynard Keynes (1 883- 1946). Keynes' work 'Indian currency and Finance' have been acclaimed as a masterly analysis of

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India's financial structure and of the country's gold exchange standards. After the second world war Keynes was instrumental to the establishment of the International Monetary Fund (IMF) and the World Bank. He was one of the celebrated economists with a reputation equivalent to that of Adam Smith and David Ricardo in the field of Economics. However, Ambedkar was critical of Keyne's conclusions on the Indian finance and gold exchange standards. Another professor who influenced

Ambedkar in the London School of Economics and Political Science was Professor Harold Laski (l893- 1950). It seems that Ambedkar was a student of Laski. When Ambedkar read hispaper on "Responsibilities of a Responsible Government in India"before the student's union in 1923 Prof. Laski had opined that the thoughts expressedin the paper were of a revolutionary nature. Ambedkar had an intellectual encounter with Bertrand Russel (1872-1970)' one of the persistently influential and versatile intellectuals of the2oth century. Arnbedkar hadreviewed Russel's 'Principles of SocialReconstruction.' Both these stalwarts had a common object in their views,namely the reconstruction of society. Russel desired elimination of war byencouragement of impulses promoting human progress. But Ambedkar'sconcern was primarily the annihilation of the caste system and the abolitionof untouchability. His life itself was a war against these odds, meant for thereconstruction of the Indian society on the principles of equality, liberty,fraternity and justice. Ambedkar was invited by Russell in 1920 for adiscussion on the review article noted above. Unfortunately, the records ofthe discussion are not available.

The works of Karl Marx (1 818- 1 853) had also made a profound impacton Ambedkar'sapproach to social problems. The testimony of this is his work "Buddha and Karl Marx". He found that both Buddha and Marx urged for the abolition of private property, but the means they recommended were diametrical l y opposite. Buddha advocated non-violence and persuasionof the people to adopt the principle of peace and love. Buddha would not allow violence at any cost, but the communists do. The personalities in modem India who influenced Ambedkar deeplyareJotib Phule 1827- 1890) and Phule's wife Savitabai (1 83 1-1 897). This

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great couple dedicated their lives for the upliftment of the downtrodden people, the untouchables, the exploited peasants, women, widows, orphaned. It was they who started the first ever school for girls and untouchable children. Phule's 'SatyashodhakSamaj' was a source of strength andinspiration for thousands of people in Maharashtra. Arnbedkar described Phule as the greatest Shudhra of modem India and dedicated his work "Who wee the Shudras" to this Mahatma. There are, of course, several other thinkers and social reformers whomust have influenced Ambedkar. But it is quite undoubling that the teachings of the Buddha formed the living force of Ambedkar's movement. It is truethat the teachings of the French Revolution did deeply influence Ambedkarand thus, shaped his human and liberal ideology. But his ideology ofEmancipation of the Dalits and social reconstruction in India was primarily based on the teachings of the Buddha. Ambedkarism as the living force of the Dalit movement in India cannot be holy understood if the impact of theBuddha on the life and thoughts of Ambedkar is ignored. It is this lifelonginfluence that made him finally to choose Buddhism his religion.

Criticism

Dr. B. R. Ambedkar is criticized today by many for bringing in reservation policy. But what they do not realize is that he did not give reservation to a caste but to a group of people which was economically and socially backward in those times," But today we think something wrong aboutDr.Ambedkar work we think he is only person who is responsible for Concept of Reservations. Yes, he gives because at the time of Indian Independence the position of Dalits and lower section is very pathetic but today’s politicians make reservation as like a vote bank. Dr. Ambedkar already says that “After 10 years of independence when the position of Dalits and lower class is becoming good and stable as other higher varnas. The policy of reservation is end”. But in India the politicians make is like as weapon which they use as like to increase their vote bank.

Today we only criticized Dr Ambedkar we forgot that he also gifted us with three basic principles of liberty, equality and fraternity. Is there any meaning left to these principles or are they being neglected in day-to-day lives on these main principles? We can enjoy our life, but we remember Dr. Ambedkar as only for the reservation and we all people neglected all

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his other grate works which he done for the people of India the framing of constitution is not a joke he give his best job to make Constitution of India but we cannot appreciate his for his work.

"Dr Ambedkar had a vision and knowledge which we have failed to share with the new generation. He was not just a leader of the downtrodden. He was a leader of the world," that’s why he is known as a modern Manu the first person who frame constitution in Ancient India even in our constitution we have some articles which we take from ‘ Manusmariti’. Ambedkar has only one motive was that India become a developing nation and all developing nations need strong constitution for empowering the Government as well as the citizens of India.

From my side “Reservation is nothing if you the caliber to crack it so you can easy do it in today’s world reservation is like excuse which you use to make your heart fool if you that caliber to do it so don’t need this reservation”

Dr. B. R. Ambedkar & Conversion to Buddhism

In 1950, Ambedkar travelled to Sri Lanka to attend a convention of Buddhist scholars and monks. After his return he decided to write a book on Buddhism and soon, converted to Buddhism. In his speeches, Ambedkar lambasted the Hindu rituals and caste divisions. Ambedkar founded the BharatiyaBauddhaMahasabha in 1955. His book, "The Buddha and His Dhamma" was published posthumously.

On October 14, 1956 Ambedkar organized a public ceremony to convert around five lakh of his supporters to Buddhism. Ambedkar traveled to Kathmandu to attend the Fourth World Buddhist Conference. He completed his final manuscript, "The Buddha or Karl Marx" on December 2, 1956.

Death

Since 1954-55 Ambedkar was suffering from serious health problems including diabetes and weak eyesight. On 6 December, 1956 he died at his home in Delhi. Since, Ambedkar adopted Buddhism as his religion, a Buddhist-style cremation was organized for him. The ceremony was attended by hundreds of thousands of supporters, activists and admirers.

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Bibliography

Who were the shudras.- Dr. B.R. Ambedkar

Life of Dr. Ambedkar.

Role Of Dr. B.R. Ambedkar In The Constituent Assembly - By Mukesh Kumar Sablania.

Indian Polity – M. Laxmikat.

Ambedkar :Life, Time And Struggle

Omvedt, Op cit, 1994, p.83.

Moon, V. (Ed.) (1989), Dr. Babasaheb Ambedkur: Writings and speeches Vol-I,Bombay: Education Department, Govt. of Maharashtra, p.9.

Keer, D. (1 990), Dr. Ambedkar :Lge and mission, Bombay: Sangam, p. 129.

Kuber, (1991) W.N. Ambedkar :A Critical Study, New Delhi: People's PublishingHouse, p.248.

Editors' Introduction to vo1.3 of Writings and Speeches.

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