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.
