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    26 Dr. B. R. Ambedkar (1891-1956) "Without social reform the true feeling of nationalism "cannot be evolved". “BR. Ambedkar Biographical Sketch in Brief Dr. Ambedkar the champion of the down trodden and the crusader of social equality was born in a middle class, family of Mahars'in)Mahuicity "of Madhya Pradesh OmApril141891. His ‘was a head master in the Ammy Education Service. He could enjoy matemal affection of Bhima Bai his mother up to the age of five. He ‘was brought up by her aunt Mira Bai, The family of his parents belonged to Kabir school of thought which denounced the Hindu caste system. This had great impact on young Bhim Rao’s mind who could not remain a silent spectator to the utter humiliation and repeated insults meted out to the untouchables. He completed primary education at Satara and High school education at Eliphinstone High school-a leading school at Bombay. He was not allowed to take up Sanskrit at High school as a second language, Hence he had to study Persian against his will. He managed to leam Sanslait at a later stage. He considered Sanskcit as "the golden treasure of epics the cradle of grammar, politics and philosophy and the home of logic, dramas and criticism, He passed his Matriculation examination in 1907- an uncommon achievement of an untouchable, He continued his studies in Elphinstone College. Since his father ran short of funds, Maharaja of Baroda was requested to award him monthly scholarship of Rs. 250. After his graduation, he was appointed by Maharaja of Baroda on lieutenant in his Army. In 1913, the Maharaja sent him to USA for higher studies along with three other students. He obtained M.A. and Ph.D degrees from the university of Columbia. His dissertation-National Dividend of India-a historic and analytic study eared him Ph.D degree. At Columbia, he enjoyed the status of equality which was denied to him while studying in India. This experience coloured his later life and induced him to fight forthe rights of untouchables the lives and ‘works of Lincoln and Washington also greatly influenced him, In 1916, he returned to London and got himself ‘admitted to the group Inn for Law and for the study of Economies to the London School of Economics and Political Science. Since the period of his scholarship was completed, he had to come back to India and serve Maharaja as per scholarship agreement in the capacity of his military secretary. He could not serve the state for longer period as he ‘was treated as untouchable despite his academic superiority. He retumed to Bombay where he was appointed professor of political Economy in Sydenham College in 1918, He came in closer contact with Maharaja of Kolhapur in 1919 who agreed to extend financial assistance to him to complete his studies in Law and Economics in London, he was awarded degree of Doctor of Science on his resubmitted thesis— the problem of the Rupee, by the London ‘School of Economics and Political Science. He completed his studies in law. Thus an untouchable of India was now a barrister, Ph.D (USA) and D.Sc (London). Evidently he proved by his hard work and intelligence that merit of a person is not governed by his birth or caste and "there was no field of knowledge where he had no say.” It will not be ‘out of place to point out that during his stay in London, he studied thoroughly the values of parliamentary democracy, freedom and liberalism which he strove to make the base of the Indian Constitution as its architect ata later stage. rominated to Bombay Legislative Council, He claimed that scats should be reserved for the oe ae ‘Legislature as they cael distinct and independent entity. He asked for 22 out of 140 seats for the untouchables in the Bombay Legislative Council. This reflects that leadership in him was fast emerging, In the carly thirties, he attended all the three Round Table Conferences convened by the British to discuss about new set up oe verniment in India 3s the representative ofthe Scheduled Castes. Such representation made him feel that in a sway, it was recognition of the independent position of the Scheduled castes’. He emphasised inthe first Round Table cevkeronce that the Depressed classes should be regarded for electoral purposes as a separate community and that sfhey chosid aot consent to any sll-goveming Constitution for Indla unless (heir demands were met in a reasonable 2 manner."4 He demanded common citizenship, free use of common rights and adequate representation in the legislatures, government and the Cabinet. In the second session of Round Table Conference, he stressed that power should be shared by all the communities in their respective proportion. He advocated separate electorates vehemently. ‘The communal award of Ramsay MacDonald announced on August 17, 1932 recognized Depressed classes as a ‘minority community entitled to Separate electorates. It gave them an additional right to contest seats in general constituencies as well with the proviso that after the lapse of 20 years the reservation will automatically lapse. Thus, "for the first time untouchables were given an independent political existence and the legal rights to shape the future of the motherland, This can be recorded as the victory of Ambedkar's ideology of uplifting the untouchables" Gandhiji opposed separate electorates for the depressed classes and decided to remain on fast til the scheme of separate electorates was withdrawn. Ambedkar described this proposed fast of Gandhi as’a political stunt", For such am approach, he was condemned as a monster, a traitor and a hireling, His remarks on Gandhij’s fast. "The Mahatma is not an immortal person nor the Congress. . . Mahatmas have come and Mahatmas have gone. But the untouchables have remained as untouchables” entalled seathing criticism of the national leaders. All eyes of the nation tumed to Ambedkar. He submitted to the will of the nation, met Gandhi in Yeravada prison and accepted the latter's suggestion contained in famous Poona Pact. The Pact nullified the MacDonalds’ communal award, Thus instead of separate lectorates the Depressed class leader agreed to have election in two phases for candidates were to the elected by the Depressed class electorates and subsequently the General electorates were required to choose one of the four so elected. The fixed quota of seats was increased though the right to double vole was taken away. Some critics applaud Ambedkar as a true nationalist for deviating from his eatlier ine of thinking for saving the precious life of Gandhi, Dr. Ambedkar interpreted his role as saviour of Gandhi's life as his victory. He said "The surprising fact is that my position as the leader of the untouchables of India was not only questioned by Congressmen but it was accepted as a fact. All eves naturally tured to me as the man of the movement or rather as the villain of the peace.8 ‘Thus his major concer during the late thirtees and forties was to strive for political rights and representation for the Scheduled Castes. In 1941, he was nominated to the Defense Advisory Committee of the Viceroy of India. In 1942, ‘be was assigned labour membership in the Executive Council of the Viceroy of Government of India In July 1942 he founded All India Depressed Classes Conference to consolidate and nationalize his leadership of the Scheduled Castes. The political events had taken a rapid turn after the close of world war Il. India was freed from the clutches of the Imperialists. Dr. Ambedkar was chosen as the first law minister in the Central Cabinet of free India. As a law minister, he was appointed chairman of the Drafting Committee for framinig the Constitution of India. Ambedkar piloted the draft constitution through the Constituent Assembly on November, 1949. Due to his extraordinary parliamentary skill, it was adopted by the Assembly, Hence he is called as ‘Manu’ of Modern India. On June 5, 1952 Colombia University of America recognized him as a main citizen, social worker and strong follower of ‘buman tights of India. His introduction of Hindu Code Bill on February 5, 1951 in the parliament reflects his ‘keenness to bring about drastic reforms in the existing Hindu Law which was an embodiment of orthodoxy, an anachronistic idea like discrimination against women over property rights and non provision of divorce from a cruel husband. The Bill was let down in the Parliament and prompted Ambedkar to remark, "It was killed and buried, ‘unwept and unsung after four clauses were passed”. He felt hurt and this was one of the reasons for his resignation from the Nehru’s cabinet on September 27, 1951. Differences with Nehru over the Kashmir issue, faulty foreign policy which was instrumental in the increase of defense expenditure, Government's apathy to-wards the Scheduled (Castes, were the other reasons which resulted in parting of ways. Thereafter he was a staunch opponent of the ruling party with which he had reconciled after the attainment of independence. As a leader of the Scheduled Caste Federation, he sought electoral alliance with the Praja Socialists Party for General Elections in 1952. He contested election to the Lok Sabha in January, 1952 and suffered humiliating defeat. This was due to his vehement advocacy of the partition of Kashmir and his disorganised party. He was however elected to the Rajya Sabha in March 1952. In ‘May, 1954 he made another attempt to get elected to the Lok Sabha in a by-election but was again defeated. He realized that a party without effective rural base had no fature."9 ‘The humiliating treatment at the hands of Hindus since his childhood, the denial of Sanskrit and Vedic leaming while {in a school, his bitter experience in Baroda and also Bombay bar, convinced him of perpetual injustice of Hindu Dharma and Hindu society towards the untouchables. He realized that compassion, equality and freedom were conspicuous by their absence in Hindu religion. Hence he decided to bid good bye to Hindu Religion and on October 14, 1956 (Dusahre-Day) embraced Buddhism at Nagpur - a historic town where the Buddhist nagas flourished in 28 ancient times. Issac opines "Ambedkar's choice of Buddhism was in essence a compromise with his sense of nationality.” He claimed "I belong to this nation-India. I am an Indian" He considered Buddhism indigenous and felt Hindus shared in common the collateral heritage of Buddhism. He attended the World Buddhist Conference on November 15, 1956 and delivered a lecture on" Buddha and Marx". He was honoured with the Degree of Nav Buddh in the World Buddh Congress held at Kathmandu. On December 6 1956, the erudite constitutionalist and messiah of the depressed classes breathed his last in sleep, perhaps because of severe diabetic neuroses, at his residence in Delhi. ‘The mortal remains were transported to Rajgriha - his residence in Bombay. More than a million people witnessed the last riles by Buddhist priests at Dadar Hindu crematorium, Over a lakh people embraced Buddhism at the crematorium. On his death; Pt. Nehru remarked, "He would be remembered as the "symbol of revolt” against all the oppressing features of the Hindu Society.” U-Nu the Burmese premier remarked that he was one of those who helped to accelerate the process of social change in the country. Rich tributes were paid to the gallant leader by Dr Rajindra Prasad (he first President of India), C. Ragagopalchare, the first Indian Governor General of India and YD. Savarkar, On the 14th April, 1990 he was awarded Bharat Ratna-the highest degree of honour by Government of India. His first centenary was celebrated in 1990-91 as ‘social justice year:' Perceptors and Influences Dr, Amberkar confessed that he was influenced by three great persons whom he described as his preceptors. Kabir took him to the Bhakti cult, Phooley - a social reformer of the 19th century in Maharashtra and eulogized as Martin Luther of Maharashtra by Shabu Maharaj of Kolhapur inspired him to fight for the amiteoration of masses and against Brabminism. Buddhism blessed him with mental and metaphysical satisfaction, and indicated to him the way for the liberation of the untouchables by resorting to mass conversion to Buddhist faith. During his stay in America, he was impressed by the fourteenth amendment to the counstitution of the USA, which gave freedom to the Negroes. This induced him to fight for the freedom of untouchables. Besides, the life of Booker ‘T. Washington - a great social reformer and educator of the Negro race in USA - impressed him a great deal. Besides the Western thoughts of democracy, equality, liberty and fraternity left an indelible imprint on his mind before he entered the Indian political life, He was convinced that the constitutional safeguards and not the laws of ‘Manu would enable the untouchables to lead a free life. He felt that the shackles of untouchables would be torn as under only by the impact of the Wester influence on Indian social and politica life. His prolonged study in London and USA. "revealed to him that the Hindu social system would never free the untouchables from social and political oppression" Asa Literature Before we discuss his contribution as a social reformer, as 2 constitutionalist, as a nationalist and a socialist, itis essential to portray his literacy achievements which reflect his thinking and reveal his towering personality. His ‘works over twenty in number, are considered authoritative in their respective domains till date. Some of his important works are as follows: (1) Customs in India (19117) (2) Small Holdings in India and their Remedies (1917) (3) The problems of the Rupee (1923). (4) The Evolution of the Provincial finance in British India (1925) (5) Annihilation of Caste (1938) (6) Federation versus Freedom. (7) Mr. Gandhi and the Emancipation of the untouchables (1943) (8) Ranade, Gandhi and Jinnah (1943) (9) Thoughts on Pakistan (1945) (10) What Congress and Gandhi have into untouchables? (1945) (11) Communal Deadlock and a way to solve it (1945) (12) Who. were Shudras? (1946) (13) Pakistan or the Partition of India (1948) (14) States and Minorities (1947) (15) History of Indian currency and ‘Banking Part I (1947) (16) The Untouchables (1948) (17) Maharashtra as a Linguistic State (1948) (19) Gospel of Buddhism (1952) (20) Thoughts on Linguistic States (1955) (21) The Buddha and his Dharma. (1957). ‘These monumental works not only reveal Dr Ambedkar as literary genius but also manifest his versatility and acumen. Besides, the works mentioned above, he wrote score of articles which left deep imprints on the society and the national mind as a whole. Some of his prominent articles which bear ample testimony to his art of writing as follows: Caste in India, their mechanism genesis and development (1917); Independent Labour party constitution and rules 1939); What ails the world today? (1943); Labour and Parliamentary Democracy (1943); Buddha and the future of his Religion (1951), Future of Parliamentary Democracy (1951); Linguistic States: Need for checks and balances (1954); My Personal Philosophy (1954); Buddhism and Conclusion (1956); President for the successful working of Democracy. His creative works as stated above will always be remembered as pieces of literature and in certain cases as the Bible for his followers. 29 Besides these monumental works; Dr. Ambedkar started ‘weekly newspaper’ Hook Nayak- in January 1920 in Marathi to highlight the problems ofthis section of society and awaken them. He published another half monthly Pewspapet; Bahiskrit Bharat’ at Bombay on 3rd April 1927 to ventilate the grievances of the weaker section of the Society and ask for their long denied rights in ratio to their population. In December, 1930, he took up publication of another weekly-Janata which was meant for the society, free from high and low, poor and tich persons. Equality was another paper in English through which he advertised equality and organisation. These papers gave new vision and changed the thinking and direction ofthe whole society. These papers in fact "express the original thinking, analyse Togical view and love of country of Baba Sahib"12 His Political Ideas (A) A Social Revolutionary: Dr, BR. Ambedkar can be described as saviour of down-trodden masses who have been for centuries subjected to utter humiliation at the hands of Hindus, Brahmnis in particular. Hence his main Contribution to the Indian society has been his streneous efforts to bring out Depressed community out of morass of Gegradation and subjugation of fanatic Brahmans. Such a heroic struggle entitles him to be considered a ‘social reformer’ an uplifter of down trodden untouchables and a ‘crusader against orthodoxy, fanaticism and rigid mould of Castism. He opposed caste system as laid down by Manu, and stood for abolition of untouchability which was eating into the very vitals of Hindu society. We explain below these two aspects of his social reform which aimed at dawn of an era of social justice. () Anti Caste System: He was of the opinion that Hindu society based on caste system led to exploitation and erpetuation of inequality. Due to Varma Vyawastha, a class of untouchables, has emerged. In this system Brahmans acquired the supreme position and indulged in highhandedness and extreme cruelty to-wards the untouchables. Unfortunately the nasty system was strongly supported by the Brahmans-torch-bearer of Hindu Religion and advocates of Manusmiti. Hence he felt that the end of Varma Vawastha, a stiff opposition of traditional religion and burning of holy books like Manusmriti also could help reforming the untouchables and subsequently the Indian society. He himself made bonfire of Manusmriti on September 29, 1927 at Mahad and asked others to do so. This prompted even Gandhifi to consider Baba Sahib a challenge for Hindu Religion.13 In fact Baba Sahib was not opposed to Hindu Religion as such. However, he was against misinterpretation of Religion which taught a section of Hindus to hold another sizable section to ridicule, He discovered that equality has always been a casualty in Hinds Religion. Hence atthe fag end of life, he ultimately embraced Buddhism which stand for equality, humanism, compassion and fellowship. His personal experience from a school student to Barrister and in Mabaraja's service ‘made him realise that low caste shudras were not treated as human beings, Hence caste system was a slur on the fair name of Hindu Religion. It must be destroyed. His books Jati-Bhed ka Vinash "What did Congress and Gandhi do for untouchables?" and Annihilation of Caste" expose the ils of Hindu society and suggest aboliton of caste system. ‘He dwelt at length in the latter book on the evils of caste system as follows: (@ The Hindus were destroyed due to it. Caste has been the cause of their downfall, i) The organisation of Hindu society on the basis of four casts is impossible as it implies exploitation. (Gi) Such an organisation of Hindu society is harmful because it demoralizes people by denying them education and some other people by not allowing them to take up arms, Gv) Society based on Caste system is devoid of principles of liberty, brotherhood and equality. Hence he suggested thatthe religious consciousness, strengthening the caste and class system, should be destroyed completely and the godly base of the Shastras should be demolished. He remarked ". . The Caste difference destroyed the Hindu vansh. It drew out the Hindu society in deep darkness and now it has remained as a powerless and weak society14 He firmly believed that upliftment and development of Hindu society is not possible without eradicating the caste system. Socialism in India cannot usher in, nor democracy in India can attain a success if caste is not uprooted. Peace in India and its integrity depends on abolition of caste system, He emphasised that there is a need of social revalution along with the social improvement to bring about a fundamental change in social organisation. He traced the root of caste system in the holy Shastras as well. Hence he exhorted each man and woman to come out of the grasp of Shastras and efface from mind their holiness so that castism could be wiped out. He suggested 30 {nter-caste marriages as the blood mixture will generate feeling of self relations with others and result in the _ Gestruction of separatist feeling of caste system itself, He advocated the abolition of Brahmanism as well if Hindu Religion was to be salvaged. He exhorted the people of his caste to stop performing of these activities which make ‘them untouchables and low. The shedding of inferiorty complex will help the untouchables to consider themselves at par with high castes. Such steps were certainly creative and effective for eradicating the caste system. Even Gandhiji despite his differences with Dr. Ambedkar agreed on the abolition of caste system. Poona Pact reveals that the Congress accepted the ideal of equality by accepting the reservation for the untouchables whom Gandhi later termed as Harijans. That Pact could save the Hindu community from disintegration which was likely to be caused if separate electorates for Harijans as asked for by Dr. Ambedkar and conceded by MacDonald award had been introduced. (i) The perpetuation of untouchability: This age old curse of Hinduism is in tact corollary of the nasty Caste system, He said, "The root of untouchability lies in caste system. . ."while sending a message to the first issue of Harijan ‘weekly of Gandhi he remarked, "....The out caste is a by product of the caste system. There will be out castes as long as there are castes, and nothing can emancipat outcast except the destruction of the caste system.15 Hence he opposed caste system vehemently and took cudgels to fight for the by product of caste system. Hence the untouchables who had no right to pull water from the well, no right torenter the temple, no right to get education and no right to enjoy socio-politico-ritual rights, got a new direction from Dr, Ambedkar. He established a Bahiskrit Hitkarinf Sabha on July 20, 1924 in Bombay for the upliftment of the untouchables. It aims were-(i) To establish hostels for the spread of education for the down-trodden (ii) To start reading and spiritual centre for the cultural development (if) To open Industrial and Agricultural school for economic development (1) To start movement for eradicating the untouchability (¥) To remove the bad tradition of higher classes.16 He headed a movement of 500 untouchables to use the water of Chawrar tank in Mahar village of District Kolaba (Bombay) on March 20,1927. Addressing the untouchables from Vireshwar Pandal he remarked, "you have to establish your right. If you do not do so then there will be no difference between you and the cattle.17 He himself Grank the water of the tank and subsequently tank was declared as public lank, Again on March 2, 1930 he started famous movement at Nasik i.e. the movement of entering the temple by untouchables. The down-trodden under his. leadership eventually succeeded in procuring the facility of entering the temple since October, 1935. Later he participated in the first Round Table Conference in London to represent the point of view of depressed classes. He demanded equal rights, safeguard against differential behaviour, reservation in Gavernment services, a separate department for their development and a new code as a substitute of Manusmrili. All this reflects that he was in the true sense messiah of the down trodden, 2 social revolutionary who shook the very foundation of rigid caste structure, deeply entrenched in Hindu society. ‘The presentation of the case of the depressed classes before Simon Commission and in Round Table Conferences, MacDonald Award assuring the untouchables separate electorates and Poona Pact undoing the MacDonald Award to save precious life of Gandhifi and allowing the Depressed classes reservation of seats, but undoing separate electorates and coining of a dignified name Harijan for the untouchables by Gandhifi, establishment of Scheduled Caste Federation to bring Scheduled Castes in national politics and later Dr. Ambedkar safeguarding the rights of untouchables in the Draft of Indian Constitution, the legal ‘abolition of untouchability’ in free India, is a saga of incessant struggle by a social revolutionary to bring his brethren’s out of the quagmire of degradation, perpetual bumiliation and inhuman subjection to Brahmanical brutalities. Eventually, the sixteen sections incorporated in the Constitution act as stationary light pillars to direct politics of the down trodden when the great social revoltutionary is no more amidst them. (iii) Champion of Social Justice: The abolition of caste system and the eradication of untouchability is apt to usher in era of social justice. Hence as chairman of Drafting Committee of the Constitution of free India, he accorded special importance to the dreams and aspirations of the ordinary men in relation with social and economic justice. He kept in vview what he said earlier. "Whenever human rights were snatched away, there battles and bloodshed and wars were fought and bloodshed witnessed.” Hence assurance of opportunities fora rightful place in the national polity through Fundamental Rights and Directive Principles was his aim when he got the signal honour of heading the Drafting ‘committee of the Indian Constitution. (B) A Crusader for Woman's Rights: Dr, Ambedkar stood for equality- social, economic and political. Hence he ‘wanted to safeguard womenfolk from perpetinal discrimination. He found existing civil code defective. Hence he 31 sponsored Hindu Code Bill which had four cardinal points viz (i) abolition of the doctrine of rights by birth; (ii) absolute rights over property to women; (iii) a share in the property to the daughter; (iv) provisions for divorce. There ‘was nothing anti-religious or anti social in these provisions, The existing Hindu law was not uniform for all Hindus and was inconsistent with the Constitution, Ambedkar suggested codification for the consolidation of Hindu society. He contended that the Hindu code if enacted would be consistent with the Constitution of India. Article 15 of the Constitution stated "The state shall non discriminate against any citizen on the grounds of place of birth". The Bill though a dire necessity was opposed by different sections of the Hindus. Even Sardar Patel opposed it. However Ambedkar-being the law minister in Nehru's cabinet and champion of the Hindu Code introduced the Hindu Code Bill in the Lok Sabha on February 5, 1951. He was keen to pilot the Bill through the Parliament before the General Election (1952). Nehru suggested of course, under pressure from his partymen that the Divorce and Marriage Act of the Bill should be treated as a separate Bill. However, the Bill was let down. In the words of Ambedkar ".. .. it was killed and buried, unwept and unsung after four clauses were passed”, Ambedkar felt disappointed and this was said to be one of the causes of his resignation. In an interview with the Press he confessed that Nehru's policy in regard to the Hindu Code Bill was one of the causes of his resignation from Nehru’s Cabinet. Such a sacrifice for. the sake of cause for woman reflects that Ambedkar was one of the out standing social reformers. His firm commitment to the ‘women equality has lef its imprint on the constitution” 18 His. emphasis on universal adult franchise testilies his democratic consciousness and inner urge for equality on sex basis. TI Champion of Human Rights Dr. Ambedkar was the custodian of human rights in general as well. He considered the state as an organisation, the aim of which was (f) to maintain the right of every subject to life, liberty and pursuit of happiness and to free speech and free exercise of religion; (ji) to remove social, political and economic inequality by providing better opportunities to the suppressed classes and (ii) to make it possible for every subject to enjoy freedom from want and freedom from fear."19He stood for people's freedoms and rights in post independent India, To him true freedom of man was not merely politcal, it was social, economic, intellectual and spirital.20 He suggested a blend of central authority of state with the ibertes of individual. Thus he was an uncompromising champion of Human rights. "The egalitarian ‘ideology that he propagated through out his, life has in fact been beautifully sumarised in the Right to Equality as enshrined in the Fundamental Rights of Indian Constitution in the drafting of which Ambedkar played a leading part. Equality in the eyes of law and equal protection of law forall, irrespective of caste, creed, religion, sex and any other ground was to him the kernel of legal equality.21 “He believed in rule of law to ensure liberty of the people Law helped in maintaining social justice and peace among various groups of people. It was as such guardian of liberty and equality. It kept within Limits all men irrespective of caste colour and creed, He said ‘Law has not created man but man has' created law for his own happiness.22 He hasised that law must be social and human i.e, universal in its effec.23 In fact, his faith in individual liberty and dignity led him to espouse (he cause of rule of law. He was keen for securing rights to everybody. Hence he opined that rights are protected not by law alone but by the social and moral conscience of society. He said, "ifthe fandamental rights are opposed by the community, no law, no punishment, no judiciary can guarantee them in the real sense of the world.24 Thus as a saviour of peoples rights, he tried to seek harmony between the people and the legal power of the state, He remarked, "The state is both the child and the parent of law. There is the law which governs the state and the law by means of which the state governs." He denounced the use of force to promote social integration, He was Keen to liberate individuals from the shackles of old dogmas and rituals as they aborted reason and crushed insight. Hence he stressed " Make every man and woman free from the thraldome of the shastras cleanse their minds of the pemicious notion founded on the shastras." He felt that there is hardly any sanctity behind the human institutions, orders and systems if they are not instrumental in the upliftment and welfare of the people and il they impede the human progress. In the latter case, he justifies revolution in abolishing them, Such a revolution is apt to ‘uproot vested interests and exploitation and help redistribution of facilities and oppornmnities that make the human life happy, organised and well-adjusted. Being himself a member of tyrannized and opprerssed humanity, Dr. Ambedkar had the buming zeal for the upliftment of the down-trodden, Hence he wanted the oppressed lotto be courageous and valorous and bring about permanent change in the society for the good of its members. Dr. Sarojini Naidu on this account went to the extent of stigmatizing Ambedkar as "Mussolini of India." This i, in fact an exaggerated version, He was hardly a terrorist like Italian dictatot. Terrorism frightens the masses whereas Ambedkar wanted the people to 32 be fearless. He believed inhuman law i.e. in legislative means and not inhuman methods of ferocious dictators like ‘Mussolini for effecting change in society. 111. His concept of Social Justice viz-a-viz Religion Ambedkar was very much influenced by French philosopher Rousseat's famous three words, lberty, equality and firatemity. He went ahead of Rousseau by opting for justice, based on equality. Social justice in facts one of the dimensions of the concept of justice which advocates organization of society on the principles of iberty, equality and fratemity. Such a concept of justice necessitates, at times unequal or preferential treatment for certain sections of population who have been debarred from certain basic opportunities and facilities since ages with a view to bring them on par with the other sections of population. Dr. Ambedkar’s concept of justice stood for a social system which is based on right relations between man and man in all spheres of life. Since Hindu religion had been the cause of perpetuation of injustices towards depressed classes to which he belonged, Ambedkars' concept of social justice is closely connected with his concept of religion and morality. His concept of religion is rational, ethical, spiritual and humanitarian and full of karune. It accords equality and treats al its believers equal. The religion which maltreats its adherents as dogs and inflicts upon them unbearable disabilities is no religion at all. He, being a rationalist and humanist, did not tolerate and approve hypocrisy, injustice and exploitation of man by man in the name of religion. He espoused the cause of religion which is based on the universal principles of morality and is applicable to all times, to all countries and all races. It must be based on reason and the basic tenets of liberty, equality and fraternity. He was as such utterly dissatisfied with Hinduism as it did not Tend any support to the principle of social unity and believed in discrimination and social separation. As already said, he considered caste system the root cause of emergence of untouchability - as the nastiest evil of Hindu Religion. The CChattur Verna is the root cause of inequality. He therefore wanted to purge Hinduism of the doctrine of Vena system so that it could in the real sense embrace all people in its fold and foster social equality. In a way, he wanted to make the religion as the source of service to humanity. He tejected that social system where virtue is caste ridden; and ‘morality is caste bound. He could not stand the exploitation of Shudras by Brahmans, He had deep faith in man and his potentialities, who could mitigate his own woes, eradicate his poverty and curtail his slavery. He said, "you must abolish your slavery yourself. Do not depend for its abolition up to God or superman. ‘The sooner you remove the foolish belief that your miseries are predetermined, the better do not believe in fate. Believe in your strength."25 He went to the extent of emphasising that the belief in God or aay super human-being is a belief in falsehood. It makes a person fatalist and thus inactive. Hence he expects man to attain self elevation, learn self help, gain self knowledge and regain self respect. He does not accept belief in sou! theory as it not only creates priesthood but gives priesthood complete control over man from birth to death, He rejects theory of past Karma ‘which holds that man can take birth in a rich family because of his past Karma. Itis a dangerous doctrine fraught with sinister designs, as it creates a mentality which makes man helpless. Dr, Ambedkar was therefore keen to restructure the Hindu social system based on faulty Hindu religion, which accords status to a man on the basis of his birth in a low a high caste. In such a social system, individuals' personal achievements have no value and his status is treated as divinely ordained. He advocated a social system which assured status on the basis of merit and achievements and which did not designate a person of high or low caste on the basis of birth. He stood for a social system where human beings live a human life based on the principles of liberty, equality and fraternity. He was keen to opt for a social system where the liberty of some did not mean slavery of many. He stressed the policy of preferential treatment for the socially oppressed and economically exploited ‘masses of the country. His ideas are ingrained in the Constitution of the country which was drafted under his chairmanship. The Constitution of independent India incorporates a number of provisions which guarantee a preferential treatment to the socially backward classes. Dr. Ambedkar was in a way the saviour of Hindu social system as he struggled for social equality which could alone keep Hindu society integrated. Since he was aiming at the dawn of a humanitarian society, he look to Buddhism and conveyed the message of equality, brotherhood and peace to the whole world. So his earlier feeling though, T have been bora as a Hindu because it was not under my control but it is up to me whether I die as a Hindu or not."26 , came out to be true. The greatest tibute to the, champion of social justice was the commemoration of Dr. Ambedkar's birth centenary year ie, the year 1992, as the social justice year. TV. A modem Manu Dr. Ambedkar the architect of the Indian Constitution has been rightly described as the ‘Modem Manu’ by the 33 members of the Constituent Assembly which approved the Indian Constitution. S. Sahaya rightly said, "The achievements of independence would go to the credit of Mahatmajt and its codification to one of Mahatmaji's worst critics viz. the great architect of our great constitution Dr. Ambedkar. .,"27 His masterly way of piloting the Draft Constitution will ever be remembered not only by this generation but by the posterity with gratitude. Framing the Constitution alter ransacking the Constitutions of the world and appraising the urge, to avoid the bitter experiences of the past and the aspirations of the teeming millions to enjoy the basic rights, long denied by the alien rulers, the raving for autonomy, reasonable restraints necessitated to checkmate the unbridled exercise of rights and autonomy ‘and the intense desire to enjoy socio-economic justice- was indeed a stupendous task performed admirabiely by Dr. Ambedkar. Dr. Paltabhai Sitaramayyas' remarks are worth mentioning. He said, "I should have liked to tell Dr. Ambedkar what a steam - roller intellect he brought to bear upon this magnificent and tremendous task: irresistible, indomitable, unconquerable levelling dowa all palms and short poppies; whatever he felt to be right he stood by, regardless of consequences.28 However Dr K.V.Rao opined that Dr. Ambedkar was not ‘Father’ but "Mother’ of the Constitution. He considers Nehru and Paid as Fathers of the Constitution, the real makers of the Constitution. He called Ambedkar ‘Mother’ of the Constitution’ as he had no part in making decision. Far from germinating ideas, he had to compromise his own and advocate the ideas of others. Dr. Pytee also portrays him a ‘constitutionalist. He remarked "Ambedkar brought to bear upon his task a vast array of qualities, erudition, scholarship, imagination, logic, elegance and experience. Whenever he spoke in the House usually to reply to criticism advanced against the provisions of the Draft Constitution, as he sat down, the mist of doubts vanished as also the clouds of confusion and ‘vagueness. Indeed he was a modem Manu and deserves to be called the Father or the Chief architect of the Constitution of India.29 Pt. Nehru also acknowledged his greatness in this field in particular atthe time of his death in the words "He .is often spoken of as one of the architects of our constitution. There is no doubt that no one took greater care and trouble over constitution making than Dr. Ambedkar, .." He made a strong defence of the Fundamental Rights and also the Directive Principles which were dubbed as pious declarations by the critics and which ulimately became the signal posts for the political parties coming in power at the Centre. The Constitution of India which was drafted under his chairmanship embodies a number of provisions which enjoin the State to secure to all its citizens justice social, economic and political along with liberty, equality and fraternity. It also incorporates a ‘umber of provisions which guarantee a preferential treatment to (be downtrodden in various sections of life. Thus ‘we can attribute proper shaping of our constitution to the political acumen and practical sagacity of Dr. Ambedkar. V. As a Nationalist ‘The award of Bharat Ratna to Dr. Ambedkar by government of India reveals recognition by the representatives of Sxateful nation for his unique services to the nation. Evidently, only a nationalist could have been awarded the biggest honour though after a spell of more than four decades. In fact, there have been contradictory opinions about his nationalistic fervour. His condemnation of freedom movement and Father of Nation aroused sentiments of the people and eamed him denunciation as anti national and pro-British. His emphasis on separate electorates for the Depressed class eventually resulting in the annoucement of MacDonald Award (1932) and Mahatma Gandhi's resort to fast unto

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