Dr. Bhimrao Ramji Ambedkar, popularly known as Babasaheb Ambedkar, was one of the greatest leaders, reformers, and intellectuals of modern India. He was born on 14 April 1891 in Mhow, Central Provinces (present-day Madhya Pradesh), into a socially disadvantaged Mahar family, which was considered “untouchable” by the rigid caste system of that time. Despite facing severe discrimination, humiliation, and social isolation from childhood, Ambedkar rose to become one of the most educated and influential figures in Indian history. His life journey symbolizes resilience, intellect, and the struggle for social justice.
Ambedkar was a jurist, economist, social reformer, and politician. He played a pioneering role in shaping modern India by drafting the Indian Constitution as the Chairman of the Drafting Committee. Because of his vision, India adopted a Constitution based on equality, liberty, justice, and fraternity, ensuring the protection of fundamental rights for all citizens irrespective of caste, class, or religion. For this reason, he is often called the “Architect of the Indian Constitution.”
Along with being a legal scholar, Ambedkar was also a fearless crusader against untouchability and caste-based oppression. He believed that true freedom could not be achieved without social and economic equality. To uplift the marginalized sections of society, he dedicated his entire life to spreading education, organizing movements, and demanding political representation for the oppressed classes. He firmly argued that education was the key to social transformation and empowerment.
Ambedkar’s academic brilliance was extraordinary. He pursued higher education abroad at some of the world’s leading universities, including Columbia University in the United States and the London School of Economics in England. He obtained doctorates in economics and law, becoming one of the most accomplished scholars of his time. His writings and research on social, political, and economic issues were ahead of their time and continue to inspire thinkers across the world.
Apart from his role as a social reformer and constitution maker, Ambedkar was also a powerful voice for labor rights, women’s equality, and economic reforms. He envisioned a society free from exploitation, where every individual had equal opportunities to grow and live with dignity. Towards the later part of his life, after deep study and reflection, he embraced Buddhism along with millions of his followers in 1956, marking a significant cultural and spiritual movement in India.
Education of Babasaheb Ambedkar
The education of Dr. Bhimrao Ramji Ambedkar is one of the most inspiring stories in modern Indian history. Despite being born into a socially disadvantaged community and facing discrimination at every stage, Ambedkar’s brilliance, determination, and hunger for knowledge made him one of the most educated personalities of his time. His academic journey was not just personal success but also a message to society that education is the most powerful tool to fight injustice and inequality.
Early School Education
Ambedkar began his schooling in Satara and later continued in Bombay (now Mumbai). From the very beginning, he had to face the harsh realities of the caste system. As a child, he was not allowed to sit inside the classroom with other students but was made to sit separately on the floor. He was denied water by the teachers and had to wait for someone from a higher caste to pour it for him. These humiliations left a deep mark on his mind but also strengthened his resolve to rise above discrimination through knowledge. Despite these obstacles, he excelled in studies and showed exceptional talent.
In 1907, Ambedkar passed the matriculation examination from Elphinstone High School, Mumbai. This was a historic moment because he became the first student from the Mahar community to achieve this milestone. His success was widely celebrated in his community and marked the beginning of his long academic journey.
Higher Education in India
After matriculation, Ambedkar joined Elphinstone College, which was affiliated with the University of Bombay. In 1912, he completed his degree in Economics and Political Science, becoming one of the few Dalits of his time to obtain higher education in India. During this period, he gained financial support from the ruler of Baroda State, Maharaja Sayajirao Gaekwad III, who provided him with a scholarship. This support proved crucial in enabling Ambedkar to pursue advanced studies abroad.
Studies in the United States
In 1913, Ambedkar moved to the United States after securing a scholarship from the Baroda State. He enrolled at Columbia University, New York, one of the most prestigious institutions in the world. At Columbia, he studied under great scholars such as Professor John Dewey, who deeply influenced his ideas on democracy, social justice, and equality.
Ambedkar earned a Master’s degree in Economics in 1915. His thesis was titled “Ancient Indian Commerce”, in which he examined the trade and economic systems of early India. In 1916, he completed another Master’s degree in Sociology and wrote a second thesis titled “National Dividend of India – A Historic and Analytical Study”.
In the same year, he submitted his Ph.D. thesis, “The Evolution of Provincial Finance in British India”, which earned him the Doctor of Philosophy (Ph.D.) degree in Economics from Columbia University. His research highlighted how colonial policies drained India’s wealth and created inequalities.
Studies in England
After completing his studies in the United States, Ambedkar went to London in 1916. He joined the London School of Economics (LSE) and simultaneously studied law at Gray’s Inn. At LSE, he continued his research in economics.
Due to financial difficulties and the expiration of his Baroda scholarship, he had to return to India in 1917 before completing his work. However, his passion for education never faded. In 1920, with the help of friends and community organizations, Ambedkar returned to London.
At the London School of Economics, he completed his M.Sc. in Economics in 1921 with a thesis titled “Provincial Decentralization of Imperial Finance in British India”. He went on to earn a D.Sc. (Doctor of Science) in Economics in 1923 for his research “The Problem of the Rupee: Its Origin and Its Solution”. This work later influenced India’s monetary and economic policies.
During the same period, he also qualified as a barrister from Gray’s Inn in 1923, giving him expertise in law alongside economics.
Studies in Germany
Ambedkar briefly enrolled at the University of Bonn in Germany to study economics, although he did not complete a degree there. His time in Europe exposed him to diverse political and social ideas, which further shaped his reformist vision.
Honorary Degrees and Recognition
Ambedkar’s academic achievements earned him global recognition. In 1952, Columbia University honored him with an honorary degree of Doctor of Laws (LL.D.) in appreciation of his work in law, social justice, and drafting the Constitution of India. This recognition symbolized his stature as one of the world’s greatest thinkers and reformers.
Ambedkar’s educational journey was extraordinary because he became the first Indian from an oppressed community to achieve such high academic distinction at international universities. His deep knowledge of economics, law, politics, and sociology gave him the intellectual foundation to fight against social inequality and frame policies for modern India. Education not only transformed his own life but also became the weapon with which he sought to transform society.
Entry of Babasaheb Ambedkar into Politics
The political journey of Dr. Bhimrao Ramji Ambedkar began as a natural extension of his struggle for the rights of the oppressed classes. His education in economics, law, and political science gave him the intellectual tools to understand the deep connection between political power and social equality. Ambedkar firmly believed that without political representation, the marginalized communities of India could never achieve real freedom or dignity. Thus, his entry into politics was not for personal ambition but for ensuring justice, equality, and empowerment of those who had been excluded from mainstream society for centuries.
Early Political Involvement
Ambedkar’s first major political activity began in the 1910s and early 1920s. After completing his education abroad, he returned to India in 1923 and started practicing law in Bombay. While working as a barrister, he became increasingly active in representing the grievances of the depressed classes. He wrote extensively about caste discrimination and the necessity of securing political rights for Dalits. His early writings and speeches made him a recognized leader among the marginalized communities.
In 1924, Ambedkar founded the Bahishkrit Hitkarini Sabha (Society for the Welfare of the Excluded). This was his first organized step into social and political activism. The Sabha worked for spreading education, raising awareness, and securing socio-political rights for Dalits. Through this platform, Ambedkar emphasized the need for both social reform and political participation.
Struggle for Political Rights
The late 1920s marked Ambedkar’s direct involvement in political negotiations. The British colonial government had started introducing reforms, including limited representation for Indians in legislatures. Ambedkar argued that the depressed classes could not rely on the goodwill of others; they required their own political voice and reserved seats in legislative bodies.
In 1927, Ambedkar also organized movements such as the Mahad Satyagraha to assert basic civil rights, including the right to access public water tanks. Though this was a social movement, it had strong political implications—it showed that rights had to be claimed, not begged for.
By 1930, when the Round Table Conferences were organized in London to discuss India’s future political structure, Ambedkar emerged as the principal representative of the “Depressed Classes.” At the First Round Table Conference (1930), he demanded separate electorates for Dalits, arguing that true representation could only come when oppressed communities elected their own leaders.
The Poona Pact and Political Awakening
Ambedkar’s demand for separate electorates brought him into direct conflict with Mahatma Gandhi, who believed it would divide Hindu society. Gandhi went on a fast unto death in 1932 against the proposal. This created immense pressure on Ambedkar, but he stood firm on his demand for fair political representation. Eventually, after negotiations, the Poona Pact was signed in September 1932.
The Poona Pact provided reserved seats for the depressed classes in provincial legislatures and the central legislature but within the framework of joint electorates, rather than separate electorates. Though Ambedkar had to compromise, the pact marked a turning point: it gave Dalits political recognition and established Ambedkar as the foremost leader of their cause.
Formation of Political Parties
After the Poona Pact, Ambedkar realized the need for independent political organizations to represent Dalits. In 1936, he founded the Independent Labour Party (ILP). The ILP fought not only for Dalit rights but also for the working class, peasants, and industrial laborers. In the 1937 elections to the Bombay Legislative Assembly, the ILP won 15 seats, proving that Ambedkar had established a strong political presence.
In 1942, he dissolved the ILP and established the Scheduled Castes Federation (SCF), a party more directly focused on Dalit political rights. Though it did not achieve much electoral success at the national level, the SCF laid the foundation for the Ambedkarite political movement that later inspired the Republican Party of India.
Role in National Politics and the Freedom Struggle
Ambedkar also played a significant role in India’s transition to independence. In 1942, he was appointed as the Labour Member in the Viceroy’s Executive Council, where he worked on labor laws, industrial reforms, and the welfare of workers. His policies, including laws for better working conditions, health, and insurance, improved the lives of laborers.
Most importantly, in 1947, Ambedkar was appointed as the Chairman of the Drafting Committee of the Indian Constitution. This was the culmination of his political journey, where he used his vast knowledge and vision to give India a Constitution that guaranteed equality, liberty, justice, and fraternity. His emphasis on fundamental rights, abolition of untouchability, and reservation policies for Scheduled Castes and Scheduled Tribes transformed Indian society and politics.
Ambedkar’s entry into politics was driven by his belief that social reform without political power was incomplete. He gave voice to the voiceless, challenged centuries of discrimination, and created a path for oppressed communities to participate in governance. His political journey—from organizing the Bahishkrit Hitkarini Sabha to leading constitutional reforms—was not just about electoral politics but about redefining democracy as a system where the weakest are empowered.
Babasaheb Ambedkar’s Social Reforms and Movements
Dr. Bhimrao Ramji Ambedkar was not only a jurist and political leader but also a revolutionary social reformer who dedicated his life to eradicating caste-based discrimination and uplifting the oppressed classes. He firmly believed that political freedom would be meaningless unless accompanied by social and economic equality. His social reform movements were aimed at challenging centuries-old injustices, promoting education, ensuring equal rights, and creating a society based on liberty, equality, and fraternity.
Fight Against Untouchability
Ambedkar’s earliest and most consistent struggle was against untouchability, which had reduced millions of people in India to a life of humiliation and exclusion. He himself had faced discrimination as a child and understood the psychological pain and social barriers it created. For him, social emancipation of Dalits was inseparable from the broader idea of national progress.
To fight untouchability, Ambedkar stressed two main tools: education and organized movements. He urged Dalits to educate themselves, unite, and agitate peacefully against injustice. His motto “Educate, Agitate, Organize” became the guiding principle of his social reform efforts.
Formation of Bahishkrit Hitkarini Sabha (1924)
In 1924, Ambedkar established the Bahishkrit Hitkarini Sabha (Society for the Welfare of the Excluded). Its primary objective was to promote education among the depressed classes and raise awareness about their rights. The Sabha worked to provide schools, libraries, and hostels for Dalit students and also encouraged participation in social and political life. This marked the beginning of Ambedkar’s organized social reform activities.
Mahad Satyagraha (1927)
One of Ambedkar’s most significant social reform movements was the Mahad Satyagraha in 1927. The town of Mahad, in present-day Maharashtra, had a public tank (Chavdar Lake) from which Dalits were not allowed to draw water. Ambedkar led thousands of Dalits in a satyagraha (nonviolent protest) to assert their right to use the water. He symbolically drank water from the tank, breaking the taboo imposed by caste rules.
This event was historic because it directly challenged the social order that denied basic human rights to Dalits. The Mahad Satyagraha was not just about water—it was about human dignity. Ambedkar famously declared that he would not “die as a Hindu,” as the religion had institutionalized untouchability.
Burning of Manusmriti (1927)
During the Mahad Satyagraha, Ambedkar also organized a symbolic burning of the Manusmriti, the ancient Hindu text which justified caste hierarchy and untouchability. By burning Manusmriti, Ambedkar sent a powerful message that he rejected the religious foundations of caste oppression. This was a radical step that inspired oppressed communities to challenge centuries-old traditions.
Temple Entry Movements
Another crucial aspect of Ambedkar’s social reforms was the demand for Dalits’ right to enter temples. In 1930, Ambedkar launched the Kalaram Temple Satyagraha in Nashik, Maharashtra. Thousands of Dalits, under his leadership, marched to the Kalaram Temple to demand entry, which was denied to them by upper-caste Hindus. Although the satyagraha did not succeed immediately, it exposed the deep-rooted caste discrimination in religious practices and strengthened the movement for social equality.
Struggle for Education and Employment
Ambedkar was deeply committed to spreading education among the oppressed. He set up hostels, libraries, and educational institutions to provide opportunities for Dalit students. He believed that education was the ultimate weapon to break caste barriers.
He also fought for economic rights and employment opportunities for Dalits. As Labour Member in the Viceroy’s Executive Council (1942–1946), Ambedkar introduced policies for fair wages, reduced working hours, better working conditions, and welfare programs for workers, including women and children. His reforms laid the foundation for labor rights in independent India.
Advocacy for Women’s Rights
Ambedkar strongly advocated for women’s rights, which was unusual for his time. He believed that women’s emancipation was essential for building a just society. While drafting the Hindu Code Bill in the late 1940s, he proposed reforms that granted women equal rights in inheritance, marriage, and divorce. Though the bill faced strong opposition and was not fully implemented in his lifetime, it later influenced laws that improved women’s status in India.
Conversion to Buddhism (1956)
Perhaps the most profound social reform movement led by Ambedkar was his conversion to Buddhism. After years of struggle against caste discrimination within Hinduism, he concluded that Dalits could never achieve equality within the Hindu social order. On 14 October 1956, in Nagpur, Ambedkar, along with over half a million followers, embraced Buddhism.
By adopting Buddhism, Ambedkar rejected caste-based Hinduism and embraced a religion that preached equality, compassion, and human dignity. This mass conversion movement was not just a religious act but a revolutionary social statement. It marked the beginning of the Dalit Buddhist movement in India, which continues to inspire millions even today.
Ambedkar’s social reform movements transformed Indian society. He challenged age-old practices that denied basic rights to large sections of the population. His work created a new sense of identity and confidence among Dalits and other marginalized groups. His movements also influenced constitutional provisions such as the abolition of untouchability (Article 17) and reservations for Scheduled Castes and Scheduled Tribes in education, employment, and politics.
Babasaheb Ambedkar’s Role in Drafting the Indian Constitution
Dr. Bhimrao Ramji Ambedkar’s greatest and most enduring contribution to India was his role as the chief architect of the Indian Constitution. His sharp intellect, mastery over law, deep understanding of social justice, and vision for an egalitarian society made him the natural choice for leading the work of Constitution-making in a newly independent nation. His efforts ensured that India adopted a Constitution that not only structured the government but also safeguarded the rights and dignity of every citizen, especially the marginalized and disadvantaged communities.
Appointment as Chairman of the Drafting Committee
When India achieved independence in 1947, a Constituent Assembly was formed to draft the Constitution of the country. The Assembly consisted of many eminent leaders, freedom fighters, and intellectuals. Recognizing Ambedkar’s unparalleled knowledge of law and his lifelong struggle for equality, he was appointed as the Chairman of the Drafting Committee on 29 August 1947. This was a remarkable moment because a man who had once been treated as an “untouchable” was now entrusted with shaping the destiny of free India.
Vision and Philosophy in Constitution-making
Ambedkar believed that political democracy must be accompanied by social and economic democracy. His vision was to create a nation where liberty, equality, and fraternity were not abstract ideals but lived realities. His own experiences of caste discrimination made him determined to build safeguards within the Constitution against any form of social injustice.
He was inspired by Western liberal thought, particularly the ideas of democracy and social justice, which he studied during his education abroad. However, he did not blindly imitate foreign models; he carefully adapted them to India’s unique conditions, history, and diversity.
Key Contributions of Ambedkar in the Constitution
Fundamental Rights
Ambedkar ensured that the Constitution guaranteed Fundamental Rights to every citizen, irrespective of caste, creed, religion, or gender. These rights included equality before law, freedom of speech, freedom of religion, and protection from discrimination. Importantly, Article 17 of the Constitution abolished untouchability, declaring it illegal and punishable by law. This was one of the most revolutionary steps in Indian history, reflecting Ambedkar’s lifelong battle against caste oppression.
Directive Principles of State Policy
Ambedkar emphasized that political democracy alone was insufficient; the state must also strive for economic and social justice. Through the Directive Principles of State Policy, he laid down guidelines for the government to work towards reducing inequalities, promoting education, ensuring health, and protecting workers’ rights. Though not legally enforceable, these principles serve as a moral compass for governance in India.
Safeguards for Scheduled Castes and Tribes
Understanding the centuries of oppression faced by Dalits and Adivasis, Ambedkar strongly advocated for reservation in education, employment, and legislatures to ensure fair representation and opportunities. These constitutional safeguards were designed to uplift marginalized groups and provide them with tools to participate equally in national life.
Independent Judiciary and Rule of Law
Ambedkar stressed on creating an independent judiciary that would act as the guardian of the Constitution. The Supreme Court and High Courts were vested with powers to protect citizens’ rights and check the misuse of authority. This ensured that the rule of law would prevail over arbitrary power.
Parliamentary System of Government
Ambedkar favored a parliamentary form of democracy over the presidential system, as he believed it was better suited to India’s pluralistic and diverse society. This system made the executive accountable to the legislature and ultimately to the people, ensuring a balance of power.
Federal Structure with Strong Centre
To maintain unity in a vast and diverse country, Ambedkar designed a federal structure with a strong central government. While states were given autonomy in their areas, the Centre was empowered to act decisively in matters of national importance, security, and unity.
Protection of Minority Rights
Ambedkar was also sensitive to the rights of religious and cultural minorities. The Constitution guaranteed them freedom to preserve their language, culture, and religion, thus reflecting India’s pluralism.
On 25 November 1949, while presenting the final draft of the Constitution in the Constituent Assembly, Ambedkar delivered a historic speech. He explained the importance of constitutional morality, the balance between liberty and authority, and the dangers of hero-worship in democracy. He reminded the Assembly that India must not only adopt a democratic Constitution but also cultivate democratic habits in everyday life. His warning against social and economic inequalities remains relevant even today.
Criticism and Response
Ambedkar faced criticism from some quarters. Some argued that the Constitution borrowed too heavily from foreign models; others felt it gave too much power to the Centre. Ambedkar responded by saying that no Constitution could be entirely original and that borrowing successful ideas from other nations was an intelligent approach. He emphasized that what mattered was how the Constitution was implemented in practice.
Babasaheb Ambedkar’s Later Life and His Conversion to Buddhism
The later phase of Dr. Bhimrao Ramji Ambedkar’s life was marked by intense political activity, deep reflection, and a spiritual transformation that left a lasting impact on India’s social and cultural fabric. After playing a historic role in drafting the Constitution, Ambedkar continued his struggle for the upliftment of Dalits, women, and laborers. However, he grew increasingly disillusioned with the limitations of politics and the persistent inequalities in society. This period of his life was a journey from political reform towards spiritual liberation, culminating in his decision to embrace Buddhism.
Political Activities in the Later Years
After independence, Ambedkar became the first Law Minister of India in Prime Minister Jawaharlal Nehru’s cabinet. In this role, he introduced important reforms, including the Hindu Code Bill, which aimed to provide women equal rights in inheritance, marriage, and divorce. The bill was revolutionary for its time, but it faced stiff opposition in Parliament and from conservative sections of society. When the bill was shelved, Ambedkar resigned from his ministerial post in 1951, expressing his disappointment that independent India was not willing to accept true social reform.
In 1952, he contested the Lok Sabha elections from Bombay but was defeated. However, in 1953, he was nominated to the Rajya Sabha, where he continued to speak fearlessly on issues of social justice, economic development, and the rights of marginalized groups until his death.
Growing Disillusionment with Hinduism
Ambedkar had long realized that Hindu society, dominated by caste, would not allow Dalits to achieve equality and dignity. Despite the constitutional safeguards he had introduced, the practice of untouchability and caste discrimination continued in society. He concluded that Hinduism’s religious structure was inherently tied to caste hierarchy and offered no real hope of reform.
As early as 1935, Ambedkar had publicly declared at the Yeola Conference:
“I was born a Hindu, but I will not die a Hindu.”
This statement shook Indian society and signaled his resolve to seek liberation for Dalits outside Hinduism. Over the next two decades, Ambedkar studied various religions, including Islam, Christianity, Sikhism, and Buddhism, to find one that upheld equality, rationality, and human dignity.
Turn Towards Buddhism
Ambedkar found in Buddhism a philosophy that resonated with his values of equality, compassion, and rational thought. He admired Buddha’s rejection of caste distinctions and emphasis on morality, wisdom, and social harmony. For Ambedkar, Buddhism was not just a religion but a way of life based on liberty, equality, and fraternity—the same principles he had enshrined in the Constitution.
In his scholarly work “The Buddha and His Dhamma” (published posthumously in 1957), Ambedkar outlined his interpretation of Buddhism as a practical and socially transformative philosophy. He emphasized that Buddhism was free from superstition and gave equal respect to all human beings.
The Mass Conversion at Nagpur (1956)
On 14 October 1956, Ambedkar formally converted to Buddhism in Nagpur, Maharashtra, in a historic ceremony at Deekshabhoomi. The event was attended by more than half a million followers, making it one of the largest religious conversions in history. Ambedkar and his wife Savita were initiated into Buddhism by a Buddhist monk, and thereafter he administered the “22 vows” to his followers. These vows rejected Hindu gods, rituals, and caste practices, and affirmed the principles of Buddhism.
This mass conversion was not just a personal spiritual act; it was a collective social revolution. By embracing Buddhism, Ambedkar and his followers symbolically broke away from centuries of caste-based oppression and asserted their right to dignity and equality.