Dr. B. R. Ambedkar - Architect of Indian Constitution

Overview

Dr. Bhimrao Ramji Ambedkar (1891-1956), popularly known as Babasaheb, stands as one of modern India’s most influential figures—a polymath whose contributions as jurist, economist, social reformer, and political leader fundamentally shaped the nation. Born into a Mahar (Dalit) family that faced severe caste discrimination, Ambedkar’s extraordinary journey from the margins of Indian society to becoming the principal architect of the Indian Constitution represents not just personal triumph but a revolutionary challenge to millennia-old social hierarchies.

Ambedkar’s multifaceted legacy encompasses his role as chairman of the Drafting Committee of the Constituent Assembly, where he led the creation of the world’s longest written constitution, guaranteeing fundamental rights and establishing India as a sovereign democratic republic. Beyond constitutional law, he was India’s first Law and Justice Minister, a pioneering economist with doctoral degrees from Columbia University and the London School of Economics, and a tireless advocate for the rights of Dalits and other marginalized communities. His scholarship spanned economics, sociology, anthropology, and religious studies, making him one of the most educated Indians of his era.

In his final years, Ambedkar took the momentous decision to convert to Buddhism, along with hundreds of thousands of followers, rejecting the Hindu caste system and establishing the Dalit Buddhist movement. This act of religious conversion was both deeply personal and profoundly political, offering an alternative path to social liberation for India’s oppressed communities. Today, Dr. Ambedkar is revered across India as a symbol of social justice, constitutional morality, and the ongoing struggle for equality and human dignity.

Early Life

Bhimrao Ramji Ambedkar was born on April 14, 1891, in the military cantonment town of Mhow in present-day Madhya Pradesh. He was the fourteenth child of Ramji Maloji Sakpal and Bhimabai Sakpal, who belonged to the Mahar caste, considered “untouchable” in the Hindu social hierarchy. His father served as a Subedar (officer) in the British Indian Army, which provided the family with a relatively stable income but could not shield young Bhimrao from the brutal realities of caste discrimination.

Ambedkar’s childhood was marked by experiences of untouchability that would profoundly shape his life’s mission. He and other Dalit children were segregated in school, made to sit outside the classroom, denied access to the same water sources as upper-caste children, and subjected to various forms of social ostracism. These early experiences of humiliation and exclusion instilled in him a determination to fight against the caste system. Despite these obstacles, his father, who valued education highly, ensured that Bhimrao attended school—a privilege denied to most Dalit children at the time.

The family belonged to the Kabir Panth tradition, which opposed caste discrimination, providing young Ambedkar with early exposure to reformist religious thought. His mother Bhimabai died when he was young, a loss that deeply affected him. In 1898, the family moved to Mumbai following his father’s retirement, where Ambedkar enrolled in Elphinstone High School, becoming one of the few Dalit students in the institution. In 1906, at age 15, he was married to nine-year-old Ramabai, following the custom of child marriage prevalent in that era.

Education and Formative Years

Ambedkar’s educational journey, extraordinary for someone from his background, began in earnest when he passed his matriculation examination in 1907 and entered Elphinstone College, affiliated with the University of Bombay. This achievement was celebrated within his community, as few Dalits had reached this level of education. He graduated in 1912 with a degree in economics and political science, securing employment with the Baroda State government.

His life took a transformative turn in 1913 when he received a scholarship from the Maharaja of Baroda, Sayajirao Gaekwad III, to pursue postgraduate education in the United States. Ambedkar joined Columbia University in New York, where he studied under the renowned economist Edwin Seligman and political philosopher John Dewey. At Columbia, he earned his MA in 1915 and completed his PhD dissertation on “The Evolution of Provincial Finance in British India” in 1917. The intellectually vibrant and relatively egalitarian atmosphere of Columbia deeply influenced Ambedkar’s thinking about democracy, equality, and social justice.

From Columbia, Ambedkar moved to London in 1916 to study at the London School of Economics, though financial constraints forced him to return to India in 1917. He briefly worked for the Baroda State but faced severe caste discrimination that made his position untenable. He then worked as a professor of political economy at Sydenham College, Mumbai, and as a practicing lawyer. In 1920, he began publishing the weekly Mooknayak (Leader of the Silent), advocating for Dalit rights.

Ambedkar returned to London in 1921 to complete his studies, earning a D.Sc. from the London School of Economics in 1923 and being called to the Bar at Gray’s Inn. He also briefly studied at the University of Bonn in Germany. By the time he returned to India in 1923, Ambedkar possessed an education unmatched by most Indians—doctorates from two of the world’s leading universities—and a global perspective on social and economic issues.

Rise as Social Reformer and Political Leader

Upon his return to India, Ambedkar established a legal practice in Mumbai and immediately immersed himself in the struggle for Dalit rights. He founded the Bahishkrit Hitakarini Sabha in 1924 to promote education and socio-economic improvement among the “untouchable” communities. His activism combined legal challenges, social movements, and political advocacy.

The 1920s and 1930s witnessed Ambedkar leading several landmark movements. In 1927, he led the Mahad Satyagraha, asserting the right of Dalits to draw water from public tanks, and publicly burned the Manusmriti, the ancient Hindu legal text that codified caste discrimination. In 1930, he led the Kalaram Temple Satyagraha in Nashik, demanding temple entry rights for Dalits. These movements, while facing violent opposition, brought national attention to caste discrimination and established Ambedkar as the foremost leader of India’s Dalit community.

Ambedkar’s relationship with the Indian independence movement was complex. While he supported independence from British rule, he insisted that political freedom must be accompanied by social reform and caste annihilation. This brought him into conflict with Mahatma Gandhi, who advocated reform within Hinduism while Ambedkar argued that the caste system was intrinsic to Hindu religious structure and could not be reformed from within.

The most dramatic confrontation came in 1932 when the British announced the Communal Award, granting separate electorates to Dalits. Gandhi began a fast unto death in opposition, fearing it would divide Hindu society. Under immense pressure, Ambedkar negotiated the Poona Pact, which replaced separate electorates with reserved seats for Dalits in joint electorates. While politically necessary, Ambedkar later expressed regret about this compromise.

Throughout the 1930s and 1940s, Ambedkar participated in Round Table Conferences in London, served as Principal of Government Law College, Mumbai, and founded the Independent Labour Party (1936) and later the Scheduled Castes Federation (1942). He also announced in 1935 his intention to leave Hinduism, declaring, “I was born a Hindu, but I will not die a Hindu.”

Architect of the Indian Constitution

Ambedkar’s most enduring contribution to India came through his role in drafting the Constitution. Despite their earlier differences, Prime Minister Jawaharlal Nehru recognized Ambedkar’s legal brilliance and appointed him as India’s first Law Minister in 1947. More significantly, the Constituent Assembly elected him as Chairman of the Drafting Committee on August 29, 1947.

As chairman, Ambedkar bore primary responsibility for drafting the Constitution of India. The Drafting Committee met for 114 days over nearly three years, considering various constitutional models and incorporating elements from constitutions worldwide while adapting them to Indian conditions. Ambedkar’s encyclopedic knowledge of constitutional law, his deep understanding of India’s social fabric, and his commitment to social justice profoundly shaped the final document.

The Constitution, adopted on November 26, 1949, and enacted on January 26, 1950, reflected Ambedkar’s vision in multiple ways. It abolished untouchability (Article 17), guaranteed fundamental rights regardless of caste or religion, established affirmative action through reservations in education and government employment, and created independent institutions to safeguard constitutional values. The Constitution’s emphasis on liberty, equality, fraternity, and justice directly embodied Ambedkar’s philosophy.

Ambedkar defended the Constitution masterfully in the Constituent Assembly debates, addressing criticisms and explaining its provisions. On November 25, 1949, in his final speech to the Assembly, he warned against blind worship of constitutional methods, emphasized the importance of social and economic democracy alongside political democracy, and stressed that India must avoid the grammar of anarchy represented by violent protest and civil disobedience now that constitutional methods were available.

Law Minister and Later Political Career

As India’s first Law and Justice Minister from 1947 to 1951, Ambedkar piloted several important pieces of legislation through Parliament. His most ambitious project was the Hindu Code Bill, which sought to reform Hindu personal law, granting women rights to divorce, inheritance, and property ownership—reforms opposed by orthodox Hindu groups.

The Hindu Code Bill provoked fierce controversy. Conservative members of Parliament and religious leaders denounced it as an attack on Hindu tradition. When Prime Minister Nehru proved unwilling to push the bill through against strong opposition, Ambedkar resigned from the Cabinet in 1951, stating that the bill’s defeat represented the “greatest defeat of my life.” The code was eventually passed in diluted form as separate acts in the mid-1950s, after Ambedkar’s resignation.

After leaving the Cabinet, Ambedkar remained politically active but faced electoral setbacks. He lost his Parliamentary seat in the 1952 elections but was subsequently appointed to the Rajya Sabha (upper house). He founded the Scheduled Castes Federation as a political vehicle for Dalit interests, though it struggled to gain electoral traction. His later years were marked by poor health—he suffered from diabetes and experienced failing eyesight—but he continued writing and advocating for social reform.

Conversion to Buddhism

Throughout his life, Ambedkar had studied various religious traditions, seeking an alternative to Hinduism that would offer dignity and equality to Dalits. He extensively researched Buddhism, finding in it a rational, egalitarian philosophy that rejected the caste system. His scholarly work “The Buddha and His Dhamma” presented Buddhism as a social philosophy of liberation rather than merely a religion.

On October 14, 1956, at a ceremony in Nagpur, Dr. Ambedkar formally converted to Buddhism along with his wife Savita Ambedkar, taking the traditional Three Refuges and Five Precepts from a Buddhist monk. In an unprecedented mass conversion, approximately 500,000 of his followers also embraced Buddhism that day and in the weeks following. This Dhamma Chakra Pravartan (Dhamma Wheel Turning) initiated the Dalit Buddhist movement, also known as Navayana or “new vehicle” Buddhism.

Ambedkar’s conversion was both spiritual and political—an act of renunciation of the Hindu caste system and an assertion of human dignity. He presented Buddhism as inherently compatible with scientific rationality, social equality, and democratic values. The conversion sent shockwaves through Indian society, challenging the assumption that Dalits would remain within the Hindu fold despite discrimination.

The site of this conversion, Deekshabhoomi in Nagpur, has become one of the most important Buddhist pilgrimage sites in India, drawing millions of visitors annually. Ambedkar’s embrace of Buddhism inspired millions of Dalits to convert in subsequent decades, creating a distinct Buddhist community in India, particularly in Maharashtra.

Literary and Scholarly Works

Beyond his political and legal work, Ambedkar was a prolific scholar and writer. His writings encompassed economics, sociology, anthropology, religion, and political science, reflecting his wide-ranging intellectual interests. Major works include:

• “Castes in India: Their Mechanism, Genesis and Development” (1916): His first major academic work, analyzing the caste system
• “The Annihilation of Caste” (1936): His most famous work, a searing critique of the Hindu caste system
• “Who Were the Shudras?” (1946): A historical analysis of the origins of the Shudra caste
• “The Untouchables: Who Were They and Why They Became Untouchables?” (1948): Examining the historical origins of untouchability
• “Buddha or Karl Marx” (1956): Comparing Buddhism and communism as philosophies of social liberation
• “The Buddha and His Dhamma” (1957): Published posthumously, his interpretation of Buddhist philosophy

Ambedkar also founded several periodicals including Mooknayak, Bahishkrut Bharat, and Janata, using journalism as a tool for social reform. He established educational institutions including the People’s Education Society in 1945, which founded colleges to provide education to Dalit and marginalized communities.

Death and Immediate Aftermath

Dr. Ambedkar died on December 6, 1956, at his home in Delhi, just weeks after his conversion to Buddhism. His death at age 65 was attributed to complications from diabetes and long-standing health issues. His funeral procession in Mumbai drew hundreds of thousands of mourners, and his death was observed as a day of mourning by the Buddhist community and Dalit organizations across India.

He was survived by his second wife, Savita Ambedkar (whom he had married in 1948 after the death of his first wife Ramabai in 1935), and his son Yashwant from his first marriage. His residence at 26 Alipur Road in Delhi, where he died, has been converted into the Dr. Ambedkar National Memorial, preserving his personal library and belongings.

Legacy and Impact

Dr. Ambedkar’s legacy permeates multiple aspects of modern Indian life. As the principal architect of the Indian Constitution, his influence on India’s legal and political framework is foundational. The Constitution’s emphasis on fundamental rights, social justice, and affirmative action reflects his vision of a just society. Constitutional experts and jurists continue to invoke Ambedkar’s speeches and writings when interpreting constitutional provisions.

His impact on India’s social landscape has been equally profound. The Dalit movement he pioneered continues to challenge caste discrimination and assert dignity and rights for marginalized communities. His emphasis on education as the key to empowerment has inspired millions to pursue learning. The political mobilization of Dalits as a distinct social force in Indian democracy traces directly to Ambedkar’s leadership.

The Ambedkarite Buddhist movement transformed the religious landscape of India, creating a distinct Buddhist community estimated at 8.4 million in the 2011 census, predominantly in Maharashtra. Buddhist symbols and imagery associated with Ambedkar have become powerful markers of Dalit identity and resistance.

Recognition of Ambedkar’s contributions has grown substantially since his death. In 1990, he was posthumously awarded the Bharat Ratna, India’s highest civilian honor. His birthday, April 14, is celebrated as Ambedkar Jayanti and is a public holiday in India. Statues of Ambedkar stand in nearly every Indian city and town, his portrait appears in government offices, and institutions including universities, airports, and hospitals bear his name.

However, Ambedkar’s legacy remains contested. His critique of Hinduism and the caste system continues to provoke debate and occasionally violent opposition from orthodox groups. The persistence of caste discrimination despite constitutional safeguards represents an ongoing challenge to his vision. Political parties across the spectrum claim his legacy, though their commitment to his actual philosophy varies.

Internationally, Ambedkar has gained recognition as a pioneering thinker on human rights, social justice, and constitutionalism. Scholars worldwide study his life and work, and his influence extends beyond India to marginalized communities globally who find inspiration in his journey from oppression to constitutional leadership.

Personal Characteristics and Philosophy

Contemporary accounts describe Ambedkar as a dignified, scholarly figure who combined intellectual brilliance with moral courage. Despite experiencing severe discrimination, he avoided bitterness in personal interactions, though he was uncompromising in his critique of social injustice. He was known for his voracious reading habit—his personal library contained over 50,000 books—and his ability to synthesize knowledge across disciplines.

Ambedkar’s philosophy centered on the concepts of liberty, equality, and fraternity, which he considered essential for social progress. He believed that political democracy could not survive without social democracy, and that India’s caste system fundamentally contradicted democratic values. Unlike some reformers who sought gradual change, Ambedkar advocated for radical transformation, arguing that the caste system could not be reformed but must be annihilated.

His views on religion were complex. While he rejected Hinduism for its association with caste, he did not embrace atheism. Instead, he found in Buddhism a rational, ethical framework compatible with modern scientific thought and democratic values. He emphasized Buddhism’s social teachings over its metaphysical aspects, presenting it as a philosophy of social justice.

Timeline

See Also

• Jawaharlal Nehru
• Mahatma Gandhi
• Indian Independence Movement
• Constitution of India
• Dalit Movement
• Buddhism in India