FACTS againest MYTHS V0L-IV-4-1997
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Campaign of Falsification' & Defamation :
The Myths on Dr. Ambedkar - Part I
'The Indian Constitution provides inspiration in preparation of a
new South African Constitution. We hope that our efforts...will
reflect the work and ideas of this son of India. Dr. Ambedkar’s
contribution to social justice and to the upliftmnet of the
oppressed is worthy of emulation”
— Dr. Nelson Mandela
President, Republic of South Africa
n recent times all-round attacks on Bharat Ratna
Dr. Bhimrao Ramji Ambedkar (1891-1956)
have increased in frequency and intensity. His
teachings, his ideology and philosophy, and his
whole cultural legacy are being maliciously and
tendentiously attacked particularly by the upper
caste brahminical order. Desecration of his statues
in various parts of the country is one manifestation
^Bthis onslaught. In August 1997, for instance,
Ambedkar’s statue at Ramabai Ambedkar Nagar
at Ghatkopar in Mumbai was desecrated with a
‘garland’ of chapals.This was followed shortly
thereafter with ruthless police firing on Dalits
who had gathered together to protest against the
outrage. The firing led to the deaths of 10 Dalits
with 14 injured. The gruesome incident also led
to a well-known Dalit cultural activist
Vilas Ghogre committing suicide in
protest against the repression.
I
These ominous developments have
brought to the forefront highly
disturbing trends, viz., the prevalance
of the deep-seated anti-Dalit
prejudices of the whole state
apparatus; the hypocritical stances and
double-standards of various political
formations who one hand venerate Dr.
Ambedkar’s cultural symbols whilst pay only lipservice to his ideology and cultural legacy; the
pathetic state of affairs of the whole Dalit
movement which has shown enormous
weaknesses, more so with the ascendance of
communal right wing political parties.
It is not coincidental that the killings of these
Dalit protestors was preceded by the publication
of the scurillous book, ‘Worshipping False Gods’
by Arun Shourie, an ideologue of the Hindu
Right, slandering Ambedkar as a stooge of British
imperialism. Yet, on the one hand, the Hindu
Right venerate his idols, calling him a ‘great Hindu
son’ (Hinduputra), and on the other its sympathetic
ideologues are working overtime to tarnish his
image and undermine his teachings. This corjies at
a crucial time when the Dalit movement has been
reduced on cocentrating on reservations alone.
Dr. Ambedkar began his career as a
lawyer in 1923 at the Bombay High
Court. His public service was within
the backdrop of the Satyashodhak
Samaj launched by Mahatma Phule,
whose poineering efforts served the
first challenge to Brahminical
hegemony which propagated the
segregationist Chaturvarnya system
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considered as devinely ordained. Ambedkar was
also engaged in Phule’s educational efforts to
rouse the Dalits against the vice-like hold of the
religious superstitions and orthodoxies of the
Brahmanical. order. On completing his studies
abroad and returning to India, he launched the
journal ‘Muknayak’ (The Silent Hero) to fight for
the cause of the Dalits. In it he illustrated that
Hindusism is like a multi-storyed building with
each floor being occupied by one particular caste
but without the required staircase to link the floors
to each enabling healthy interaction between
various castes. His other major endeavour was in
establishing the ‘BahishkistHitkami Sabha’ (Society
for Welfare of the Outcastes) aimed at starting
schools and hostels for the Untouchables.
His first major movement was the attempt to
break down the restrictions discriminating Dalits
from free access to public services like drinking
water. The biggest and well planned campaigns
took place in Maharastra (the Mahad’s Chavadar
Water Satyagraha of 1927 which culminated in
burning the Manusmriti). This led to attacks on
the ‘Untouchables’ by the upper castes. Despite
this, the movement gained in momentum inspiring
large sections of the Dalits - to organise themselves
-- to stand up and fight for their rights.
Throughout his lifetime Ambedkar tirelessly
endeavoured to transform the mindset of Dalits
and caste Hindus. He attacked the authority of
the scriptures and advocated the destruction of the
religious sanctions that legitimise the atrocious
caste system: “The real enemy is the Shastras which
teach...this religion of caste; Destroy this belief in
the sanctity of the Shastras - Scriptures - destroy
the authority, the sacredness and divinity of the
Shastras and the Vedas. Make every man and
woman free from the thraldom of the Shastras”.
(quoted by the late M.M.Thomas) He further
pointed out that “...it is mischievously propagated
by the Hindu scriptures that by serving the upper
three classes, the Shudras attain salvation...” and
then added that “...religion is for man and not
man for religion...”.
To the caste Hindus he stated, "The outcaste is a
by-product of the caste system...Nothing can
emancipate the outcaste except the destruction of
the caste system...The salvation of the depressed
classes will come only when the caste Hindus are
made to think and is forced to feel that he must
alter his ways. I want a revolution in the mentality
of the caste Hindus". The agitation to enter the
Hindu temples was next on his agenda, i.e. the
Kalaram Temple Satyagraha in Nasik of 19J0-35. ,
FACTS against MYTHS
To blunt the political domination of upper castes
Dr. Ambedkar demanded a ‘separate electorate’
which was conceded to in the ‘communal award’
of McDonald. But Gandhi opposed the move and
began a fast unto death. Ambedkar conceded to
Gandhi’s pressure and by entering in to ‘Poona
Pact,’ which gave ‘reserved constituency’ to
Dalits, he in a way saved Gandhi’s life.
Under his leadership Dalit agitations rose from
strength to strength. As a large majority of the
Untouchables were workers Dr. Ambedkar
launched the ‘Independent Labor Party’ to express
their political aspirations. Its agenda was to
struggle for democracy, civil rights, minimum
‘ wages and land reforms. He disapproved the
Congress policies of subordinating the interests
, of Dalits and opposed the use of the word
‘Harijan’. These efforts led to ther formation of
the ‘Mahar Regiment’ in the army, scholarships
for Dalits, government jobs and promotion, et4^
He also established the Scheduled Caste Federation
in 1942 to widen his reach on an all-India basis.
On gaing freedom from colonial rule Ambedkar
was appointed the Law Minister in Nehru’s
cabinet and nominated as the Chairman of the
Drafting Committee of free India’s Constitution.
The Constitution was implemented on 26th
January 1950, and the first General elections were
held in 1952. Congress won with a massive
majority. Ambedkar’s Scheduled Caste Federation
failed to win any seats, mainly due to the joint
electorate, reserved constituency system. As a
measure to further strengthen the political impact
of Dalits Ambedkar founded the Republican Party.
Dr. Ambedkar had also been enthrusted with the
responsibility to reform the Hindu Code Bill for
which the Hindu Law Committee was formed oflj
June 25,1941 under the chairmanship of of B.Nr
Rau. Ambedkar took this as an opportunity to
ensure that the repressive nature of Hindu laws,
its discriminatory character towards women and
Dalits be removed. The Bill which he formulated
was radical and purged the discriminatory aspects
to a great extent. It was, however, met with stiff
resistance by orthodox elements within the Hindu
Law Committee both from within and without.
Some in the Congress too had opposed it. For
instance, President Dr. Rajendra Prasad, the R.S.S.
chief,
M.S.Golwalkar
including
the
Shankaracharya of Sankeshwar Peeth who
considered it outrageous that an untouchable was
given the task to reform Hindu society. Even the
introduction of a clause outlawing the mysogynic
crime of bigamy was strongly opposed in some
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high courts (EPW) e.g. in the Bombay High Court
when Chagla was Chief Justice. Finally, on
winning the Elections the Congress diluted the Bill
considerably from its progressive elements, to
placate the conservatives. This was strongly
objected to by Dr. Ambedkar; resiging in protest
from Nehru’s cabinet.
Ambedkar’s efforts to reform Hinduism and get
social justice had a mixed response. On one hand
the self respect of Dalits started getting roused
and on the other Ambedkar realised the futility
of trying to get ‘concessions’ from Hindu elite. It
is in this context that he in 1935, had declared that
“though I was born a Hindu, but I will not die as
a Hindu”. He was highly knowledgeable in the
study of comparative religions and was particularly
and greatly influenced by the teachings of Buddha,
especially those on Truth, Nonviolence, Social
jmuality and disbelief in the ‘other world’ and
™cle of rebirth, Avoiding the controversy over
the Hinayan and Mahayan sects of Buddhism he
decided to revive the original teachings of
Buddha that led him to establish 'Neo Buddhism’.
On October 14, 1956, along with thousands of
his followers be adopted Buddhism as his religion.
Today, mainly due to Dr. Ambedkar a large
majority of Dalits are conscious of their rights —
the right to self respect and dignity. Ambedkar’s
efforts to provide for reservations in the
Constitution itself was aimed to break the barriers
impeding .the realisation of ‘Dalit Self Respect’.
Even prior to drafting the Constitution he was
constantly busy to get them jobs in the
government. This he ensured in a definitive way
by intoroducing these measures as constitutional
provisions. Today, however, Dr. Ambedkar’s
fcormous conrtribution to Indian society is not
only being eroded but there is simultaneously a
surreptitious attempt to vilify his name and
undermine his legacy. There are also attempts to
undermine the rights and aspirations of Dalits. It
is therefore imperative to re-claim Dr. Ambekar’s
legacy and reassert his relevance on issues of
human rights and simultaneously expose the antiAmbedkarite expressions.
MYTH : Ambedkar did not supoort the freedom
struggle against British coloninal rule. He was a
traitor to the nationalist cause.
FACT : As Ambedkar’s politics was primarily
to gaurantee the principles of ‘Liberty, Equality
and Fraternity’ in the course of social movements,
his contribution to freedom struggle is often under
rated and at times shown in a negative light.
However, he had clearly seen the role of the
Congress, and its overlooking the interests of
Dalits, including the principles of ‘Liberty,
Equality, Fraternity’, that he had contributed to
the freedom struggle. At any rate, this false
allegation was shattered by Ambedkar himself in
his book, "What Congress and Gandhi have done
to the Untouchables". He countered that “the
Untouchables are not opposed to freedom from
British imperialism. But they refuse to be content
with mere freedom from British imperialism. What
they insist upon is the Free India is not enough
(but) should be made safe for democracy...The
Untouchables cannot forget the fate of the
Negroes. It is to prevent such treachery that the
Untouchables have taken the attitude they have
with regard to this, “Fight For Freedom”. The
historical events that subsequently unfolded on the
national political scene only vindicated Dr.
Ambedkar’s stand. Further,
> In 1930 at the First Session ofthe All-India Depressed
Classes Conference, Dr. Ambedkar vehemently
criticised the Britsh colonial government. Hepointed
out that the British Government was responsiblefor
the large scale starvation deaths — rangingfrom 15
to 26 million between 1875 and 1900! “The aim of
the British Governmental along has been to
discourage the growth oftrade and industry... ”, he
had maintained.
As a strong anti-colonialist he reminded the Dalits
that there had been “...no fundamental alteration
in your position...” under the colonial rule and
concluded: “I am afraid that the British chose to
advocate (your) unfortunate conditions not with
the object of removing them, but only because
such a concern serves well as an excuse for retarding
the political progress of India...Nobody can
remove your grievances as well as you can and
you cannot remove them unless you get political
power...No share of this political power can come
to you so long as the British government remains
as it is. It is only in a Swaraj Constitution that
you stand any chance of getting political power
into your own hands without which you cannot
bring salvation to your people”. Cf.G.S.Lokhand
(“Bhimrao Ramji Ambedkar” Sterling Publishers,
Delhi,1977 pp.159 & 161-2) and Ranadive and
Patankar-Omvedt (in EPW 1979,pp.341 & 413).
At the First Round Table Conference (1930-31),
Ambedkar again strongly condemned the British
colonial government. “Our wrongs have remained
as open sores and they have not been
righted,although 150 years of British rule have
rolled away. Of what good is such a government
to anybody? It was a government which did realise
that the capitalists were denying the workers a
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wage and decent conditions of work and which
did realise that the landlords were squeezing the
masses dry, and yet it did not remove social evils
that blighted the lives of the down-trodden classes
for several years”. After narrating the plight of
the Dalits Ambedkar demanded in unimbiguous
terms freedom for India. (Quoted by PatankarOmvedt)
Further, in his demand for Independence, he took
the opportunity to ridicule the patriotism of those
who did not struggle against the caste system: “A
patriot and a nationalist in India is one who sees
with open eyes his fellowmen treated as being less
than men. But his humanity does not rise in
protest. He knows that men and women for no
cause are denied their human rights. But it does
not prick his civic sense to helpful action. ' He
finds whole classes of people shut out from
employment. Hundreds of evil practices that injure
man and society are perceived by him. But they
do not sicken him with disgust. The patriot’s one
cry is power and more power for him and for his
class. I am glad I do not belong to that class of
patriots. I belong to that class which takes its stand
on democracy and which seeks to destroy
monopoly in every shape and form; Our aim is
to realise in practise our ideal of one man, one
value in all walks of life — political, economic
and social”. (Quoted by Lokhande)
To understand the freedom struggle merely as a
political endeavour overlooking its social aspects
is highly myopic. One has to see the totality of
the process and in that Dr. Ambedkar had a major
contribution to make by leading the social
struggles, and those which opposed the powers by
entrenched sections of society. At political level
also Ambedkar had his own approach to the
struggles. One Dalit MP summarised Ambedkar’s
life-time contribution as follows,". After the
meeting Mahatma Gandhi sent him a message,
'Ambedkar, you are a sterling patriot 1” (Arun
1977). Ambedkar also highlighted the grievences
of Dalits and oppressed and demanded for
minimum wage at the Round Table Conference.
As an extension of these demands he went on to
say, “no body can remove our grievances as well
as we can, and we cannot remove them unless we
get political power in our hands...It is only in a
Swaraj Constitution that we stand a chance of
getting the political power in our own hands,
without which we cannot bring salvation to our
people....” (Murlidharan,1997 : 22). At the same
Conference Ambedkar indicted the British on its
social policies. He maintained that, ‘when we
compare our present position is the one which it
FACTS against MYTHS
was our lot to bear in Indian society of pre-British
days, we find that, instead of marching on, we
are marking time. Before the British we were in
loathsome position because of untouchability.
Has the British Govt, done anything to remove
it? Before the British, we could not draw water
from the village well. Before the British we could
not enter temple. Can we enter now?...To none
of these questions we can give an affirmative
answer. Our wrongs have remained as open sores
and they were not righted although 150 years of
British rule have rolled away...of what good is such
a government to anybody? (Gadgil, 1997, 32)
Unlike other nationalist leaders, Ambedkar’s
political struggles were multi-pronged. On one
hand he struggled for social rights of Dalits, on
the other he called for Swaraj, and on yet another
he supported the freedom fighters. For instance,
during the Quit India Movement he had provided
shelter at his residence to the underground^
Congress leader, Achyut Patwardhan. According
to Nandu Ram (1997:67) “Ambedkar was accepted
as the undisputed leader of depressed classes...he
was recognised both in India and abroad as a true
nationalist and patriot but with his bent of mind
and orientation he was different from leaders of
the Indian National Congress. Yet, he continued
his movement of the depressed classes for their
social, political and religious rights”.
On Ambedkar’s bona-fides as a great nationalist
Gandhi himself had complimented the manner
he went about fulfilling his role at the Round
Table Conference where he had raised the demand
for Swaraj most eloquently.
In recording the history of the freedom movement
the so-called mainstream historians fail to narrate
the achievements and contributions of mi noritit
like Dalits, Muslims, Adivasis among others. Hindu
nationlists, for instance, have wilfully suppressed
the sacrafices of especially the Muslim masses in
India’s freedom. Right since 1857 struggle
historians have generally ignored the freedom
fighters among also the Dalits e;g. Zalakari Bai,
Matadin Bhangi the first accused in the chargesheet
of 1857 revolt.
Furthermore, either out of design or otherwise
most such “historians” whilst denigrating the role
of the Untouchables in the freedom struggles gloss
over the fact that communal forces like the RSS,
etc., not only failed to support the various anti
colonial struggles like the Quit India movement
but even provided assurances to the colonial
powers that they would remain neutral from these
struggles.
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Finally, on the so-called lack of a ‘Nationalist’
consciousness on the part of the Dalits Dr. Gopal
Guru states that given the historical evolution of
their consciouness Dalits are bound to “...awaken
first to the socio-cultural consciouness which is
the first glimpse of the political consciouness.
Hence, it cannot be pre-empted and imposed on
the Dalits who are not yet structurally ready to
develop this consciouness. And, therefore, while
understanding the devlppment of nationalist
consciousness the cultural-social consciouness
needs to be treated with all seriouness rather than
being dismissed contemptously as some “fake
nationalists” seem to be doing by putting a slur of
Ambedkar” (EP W).
MYTH : Ambedkar was an opponement of
Gandhi and conspired with British to destory'
his movement.
fACT : There were no doubt several differences
between Ambedkar and Gandhi. These were
however,mainly due to their respective approaches
and priorities to the problems the country and the
people were confronted with. Ambedkar was
primarily concerned with procuring the rights of
the depressed clases in the framework of ‘freedom
movement’ to ensure the rightful place of Dalits
in free India. In no sense Ambedkar was opposed
to the freedom struggle as it is evident from the
above. As shown above Gandhi himself
complimented Ambedkar for his role in the
Independence movement. Gandhi says to
Ambedkar, “from the reports that have reached
me of your work at Round Stable Conference, I
know you ar a patriot sterling worth”. (Gadgil).
Ambedkar's top priorities were to launch struggles
against high caste oppression and domination.
(Realising that unless Dalits aspirations got
represented in the Parliament their conditions will
not be improved. Accordingly, he called for
seperate constituencies for Untouchables on the
line similar for Muslims. The McDonald
‘Communal Award’ was the outcome of this
effort. Gandhi, on the other hand, on the premise
that Untouchables are ‘integral part’ of Hindu
society went on fast to oppose Ambedkar’s
demand. Realising the gravity of situation
Ambedkar yielded and settled for ‘reserved
constituency’ which was no answer to the needs
perceived by him. But in order to save Gandhi’s
life he gave up his demand and signed the Poona
Pact.
At no stage in the Freedom struggle did Ambedkar
oppose Gandhi as far as the struggles launched by
him were concerned. On the contrary as a measure '
FACTS against MYTHS
of cooperation he agreed to join Nehru’s interim
cabinet, and later his cabinet after independence.
In the same vein he cooperated with Indian
National Congress, Nehru’s ministry, and
undertook the responsibility as Chairman of the
drafting committee of the Constitution and in
formulating the Hindu Code Bill.
Infact, to strengthen Gandhi’s movement Dr.
Ambedkar conceded many of his deeply held
convictions. This is clear from the compromises
he made on these and other contentious issues.
MYTH : Ambedkar was sympathiser of British
and collaborated with them for material gains.
FACT : It is true that Ambedkar joined Viceroy’s
Council but he was very clear about his aim and
purpose. All through he wanted to ensure that
the depressed classes be pulled out from their social
condition and in this direction he operated from
the Viceroy’s Council. After all Ambedkar was
academically highly qualified person, with Ph.D
and D.Sc. He was Professor in Siddharth College,
Government Law College and also had a successful
legal practice. He entered the arena of social and
political struggles to enhance the agenda of Dalits.
Monetarily he could have been much better off
had he pursued his cosy pursuits as a professor or
successful legal practitioner. Attempts of people
like Shourie are desperate acts to tarnish his image
and his teachings which are ,very much against
the interests of the elite, upper class and upper
castes. Shourie has concocted this charge based
on some report of British officials who noted
contradictory things about Indian leaders, at
different times. As such they cannot form the sole
basis of assessing such leaders. For instance
whenever Gandhi withdrew his satyagraha colonial
administration issued statements praising him!
Ambedkar was aware of the lpro-Hindutva’ slant
of many an important Congress leaders. Realising
that it was the main political force, he wanted to
ensure the incorporation of checks and balances
to promote the interests of Dalits. It was also in
this light that he joined the Viceroy's Council. He
was ensuring a democratic content to the freedom
struggle by making it incorporate the interests of
Dalits (Untouchables at that time). His concern
of Hindu Raj being spearheaded by RSS, Hindu
Mahasabha and a certain Congress leadership was
faresighted. Thus, Ambedkar's contribution in the
liberation from clutches of colonial powers
operated at social level. At a political level he
made sure to use the existing channels of power
relationships, including the Viceroy’s Council and
simultaneously fighting against the pro-upper
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caste bias of Congress. His
disagreement with broad Congress
pronouncement ‘first political
freedom then social justice’, is so
much rich in meaning for the
oppressed classes. But, these policies
were misrepresented by many as
‘collusion with British’.
MYTH: Ambedkar and ideologues
ofHindu Rashtra (RSSand Hindu
Mahasabha) had similar goals visa-vis problems of Dalits.
FACT : Currently, a big attehipt is
on by different wings of Sangh
Parivar to woo dalits to their side
for electoral purposes. They have
adopted Ambedkar as one of the
major leaders of Hindus, they
initiated campangins like 'Ram
Khichdi’ (interdining) also lie that
Ambedkar and their views on the
question of untouchability were
similar. Though some of Hindu
ideologues
recognised the
attrocities of untouchability their
approach was half hearted,
inadequate and nowhere close to
Ambedkar's. Ambedkar had
initiated radical movements for
social reform by leading the
Chavdar Talab, Kalaram Temple and Manusmriti
dahan agitations. None of the upper caste outfits
supported these movements though they mildly
tried to support temple entry. That though some
of the ideologues of Hindu Right were paying
lip sympathy to abolition of caste system, most of
the social supporters of RSS and Hindu Mahasabha
(Brahmin, Bania, Landlords) opposed these
movements in villages and towns. And it is
precisely at this time that the major Hindu
ideologue, Guruji M.S. Golwalkar, in this book
'Bunch of Thoughts’ eulogised Brahminism and
Manu. As per him the world should learn wisdom
at the feet of Brahmins, who are the chosen ones
for the world mission and that Manu the greatest
'Law giver of mankind’, his laws were true not
only for his times but for all times. But note the
contradiction. Ambedkar is burning manusmriti,
Golwalkar is praising Manu, and his social and
ideological descendents in a massive attempt at
falsification assert that their's and Ambedkar’s
goals were similar ones! Further, on notes that the
Hindu Right has a duplicitous stand on the Dalit
issue. On the face of it, for electoral purposes, they
support J^alit demands but at a another level they
either deflect the issue or undermine the same by
other manoevers. Reservation for jobs and
educational facilities is one such issue. Again, they
do not appose it but through 'word-of-mouth
campaign’ they denigrate reservations and its
beneficieries. Similarly in a- Gatch 22 -situation,
on Mandal Commission implementation, whiclg
they could not oppose for electoral purposes, the™
' cleverly’ deflected the whole issue by intensifying
the pitch of Ramjanmbhumi campaign leading to
demolition of Babri Masjid. Again while they have
iconised Ambedkar, the states where their
governments rule they initiate anti-Dalit and anti
poor policies.
On coming to power, the /Zt«</«twa-alliance
Goverment of Maharashtra, the BJP - Shiv Sena
withdraw cases lodged under 1989 SC/ST Anti
Atrocity Act during the agitation over the
renaming of Marathwada University after
Ambedkar, was their first step to undermine the
morale of Dalits”. (Guru: 1997 : 1879). Guru
further points out, ‘After coming to power of
the Sena BJP Govertment its supporters,at all
levels of power structure have become culturally
arrogant and intolerant. For example, in March
FACTS against MYTHS
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1997, at Shrirampur in Ahmednagar district
supporters of the ruling coalition threw color on
even those who refused to participate in Holi
festival, two Dalits lost their lives in police firing
over the issue of desecretion of Ambedkar’s statue
there a few months ago”.
Ambedkar stood for winning of self respect and
social rights of Dalits while the Hindu right stands
for subjugating the Dalits. Ambedkar struggled
against the caste system, upper caste practices and
Manusmriti, the Hindu Right pays lip support to
caste eradication and revers the Gurus and leaders
upholding the patriarchal, caste supporting
ideologies.
MYTH: Contrary to the currentfashion Ambedkar
did not perform any significant role in drafting the
Constitution but merely piloted it.
FACT: This hollow claim is a display of total
■norance apart from being a tendentious
maneoever to downplay his contribution to the
nationalist cause. It fails to note that the draft
Constitution was a text for the drafting committee
to work upon. The Constitutional Assembly
Debates (C.A.Debates, Vol.V.pg.309) clearly notes
that this drafting committee’s task was to
“...scrutinise the draft of the text of the
Constitution-prepared by Constitutional Advisor
giving effect to the decisions taken already in the
Assembly...and to submit to the Assembly
consideration the text of the Draft Constitution
as revised by the Committee”.
The C.A. Debates also clearly reveal how Dr.
Ambedkar as Chairperson of the Drafting
Committee was sought after for his opinions on
various issues in the Assembly and the motion was
cot adopted untill he consented; how every time
Ine President of the Assembly, Dr. Rajendra
Prasad, looked to Ambedkar for expertise and
guidance on the different issues being discussed
and voted on in the Assembly and did not proceed
any further until he had had the matter cleared by
Ambedkar; and how Ambedkar efficiently
responded to the trust reposed in him by the
Assembly. These debates also show speaker after
speaker made glowing tributes to Ambedkar
during the period November 19 to 25 for the
extraordinary effort he made in framing the
Constitution.
While working on the drafting of Constitution,
Ambedkar ensured the incorporation of “dearest
principles of justice, equality, liberty and
fraternity as binding principles to be observed by
all citizens. Besides making untouchability as an
unlawful Act punishable by law, he also provided
FACTS against MYTHS
number of provisions in the Constitution for
protection, welfare and development of Scheduled
Castes, Tribes, Other Backward Classes or
Communities, Women etc” (Ram, 1995 : 70).
It is on record that speaker after speaker made
glowing tributes to Ambedkar in the Assembly
during the crucial period November 19 to 25 for
the outstanding effort he had put in to the framing
of the Constitution. According to Dr. K.M.
Munshi, Dr. Ambedkar’s contribution to the
evolution and drafting of the Constitution was the
most constructive aspect of his life, no less than
his advocacy of the poor. According to Nehru,
Ambedkar was an ‘illustrious architect of our
constitution’ (Gadgil, 1997 : 33). In a similar vein
Mr. H. Hanumanthappa, Chairman of National
Commission for SCs and STs points out, "There
were seven members in the drafting committee,
including Ambedkar. Two members were badly
ill, one was out of India for a prolonged period
and other was indifferent. It was Ambedkar alone
who prepared the draft. Eminent persons like
Pandit Nehru and Rajendra Prasad paid glowing
tributes to Ambedkar for his exemplary work"
(Arun, 1997).
On December 6, 1956, the day Dr. Ambedkar died
Prime Minister Nehru stated in Parliament, “...We
in Parliament do remember him...particularly for
the very prominent part he played in the making
of our Constitution, and perhaps that fact will be
remembered even longer than his other activities.
H is often spkoken of as one of the architects of
our Constitution. There is no doubt about that.
No one took greater care and trouble over
Constitution making than Dr. Ambedkar”.
MYTH : Ambedkar’s conversion to Buddhism
was a mere act of opportunism, a "political stunt"
guided by material considerations.
FACT : On the contrary! Dr. Ambedkar’s decision
to convert to Budhhism (October 14,1956) was
not only a conscious effort to lay down a way his
people could follow after his death. It had nothing
to do with the teaching and life of Buddha as such.
There is not the slightest trace of any innnerdirected search in Ambedkar (Gadgil : ibid).
Dr. Ambedkar’s interest in Buddhism began when
a Bombay teacher, K.A. Keluskar, presented him
a copy of the life of Buddha in 1908. In the 1920s
he corresponded with Maharshi Shinde for his
interest in Buddhism. In 1934 the house in the
largely Brahman Hindu colony in Dadar, Mumbai,
was named Rajgriha, after the ancient city of the
Buddhist kings. The first of the colleges established
by his People’s Education Society, was called
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Siddharta, Buddha’s personal name. In 1948 he re
published The Essence of Buddhism. The same year
he published his own book, "The Untouhables",
stating that the Untouchables had been Buddhists,
degraded and banished from the villages because
they had held fast to their Buddhism when others
had re-converted to Brahmanism. As early as 1951
he prodded his followers to convert to Buddhism,
and that he began writing the "The Buddha and
His Dhamma", a secular, rational, social
interpretation of Buddhism, which he felt was
needed to bring Buddhism to the masses.
His conversion was not a “political stunt” as it
makes very little political sense! It was not entirely
corelated with his political life. It was instead a
unifying force for the Mahars-, a corollary to the
RPI then being established, an effort to weld the
SCs, STs and BCs into a power political group.
In short, the ‘raison d’etre’ of his conversion were
two-fold: the rejection of Hinduism and in
consequence the status of untouchability; and the
establishment of a religion which would serve as a
bulwark against communism and to which all
Indians could eventually turn, according to Zelliot.
-- P. R. Ram
(Part — II forthcoming)
ARISE !
You'Untouchables’, Brothers and Patriots trite.
Arise and awake to your history, Organize!
Yau Proletarians true
L
You have nothing but chains to loose
IA
, . Rise lit revolt!
'' '■ . Nothing will come from reforms slow,
_
Revolutionise social order,
•
Rebel and unleash upheavals,
i”/
liberation is your goal!
,
Ansel
Nation’s realforce andfoundation
■ - You sleeping lions, ■
. . Arise and revolt.
- Bhagat Singh
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Facts Against Myths is a monthly bulletin of
factual information on a number of development
myths and fallacies, etc, including information
against disinformation campaigns, propaganda
and canards spread by communal and
fundamentalist forces.
Produced and Published by :
Vikas Adhyayan Kendra (V A K)
D-1 Shivdham, 62 Link Road,
Mai ad West, Mumbai 400 064
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FACTS against MYTHS
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’97
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