Dr. B.R. Ambedkar devoted his life to reforming Indian society and empowering Dalits and untouchables. He advocated for Dalit rights and fought against the injustice of the caste system. As the first Law Minister of independent India, he led the drafting of the Indian Constitution and enshrined protections for minorities and marginalized groups, including abolishing untouchability. His work establishing equality and dignity for Dalits has had a profound and lasting impact on modern India.

1. Social Contribution of Dr. B.R.Ambedkar
Ambedkar's entire life was devoted to reform in Indian society. He was the Messiah of the
Untouchables and the Dalits. He gave a clear path to the dignity of the post Dalit class for centuries.
He gave the power to fight against the atrocities, exploitation, injustice and humiliation against him.
According to him social oppression is more painful than the punishment given by the state. He also
studied ancient Indian texts and tried to explain that the prevalence of varna system, caste system
and untouchability in Indian society has arisen due to the distortions in the society, not that it has
existed in the society from the beginning. was.
He did not oppose the injustice done to the Dalit class. But it gave them the power of self-pride, self-
reliance, confidence, self-improvement and self-analysis. The efforts made by them for the
emancipation of Dalits cannot be forgotten in the construction of modern India from any point of
view. In the words of Pt. Nehru, Dr. Ambedkar was a symbol of rebellion against the oppressive
tendencies of Hindu society. Ambedkar was of the opinion that no other country in the world is as
fierce in the advanced and weaker sections as it is in India. On historical grounds, Ambedkar tried to
make it clear that the reason for the origin and inferiority of the Shudras was not the efforts of the
Brahmins consciously but themselves. Ambedkar tried to make it clear that the caste system is a very
big distortion of Indian society whose sufferings are very fatal for the society. Due to caste system
people lack a sense of unity. Ambedkar unequivocally opposed untouchability prevalent in Hindu
society. According to him, the Shudras were born due to the conflict between the Brahmins and
Shudra rulers, whereas initially Brahmins, Kshatriyas and Vaishyas were only three varnas. Gradually
Brahmanism became dominant in the society and it became necessary to follow the rules laid down
by them in the society. Those who did not follow these rules were considered as hay. They tried to
explain through various historical examples that there is no logical social or commercial basis behind
the persistence of untouchability.
A community can keep itself in motion only. When it is able to exert its controlling influence over the
kingship. How can the Almighty community, with a moderate to moderate population, retain its
highest status in society by keeping a controlling influence on the state. The dominant position of
Brahmins in India is its living example. The controlling influence on the state is absolutely necessary
because without it it is not possible to give a direction to the state's policy, and all the responsibility
of progress is on the policy of the state itself.
Dalit used to mean pidit, exploited, suppressed, disgusted, depressed, fragmented, fragmented,
broken, crushed, burnt, crushed, mashed, trampled, destroyed, but now the Scheduled Castes are
called Dalits. Now, the term Dalit was used to refer to the entire caste, for thousands of years, it is
used collectively for all the exploited castes considered untouchable or untouchable, which is the
lowest in the Hindu social system by Hindu scriptures. And in the Buddhist scripture, the fifth place is
in the form of Chandal. In the constitutional language, they have been called Scheduled Castes.
According to the Indian Census 2011, Dalits constitute about 16.6 percent or 20.14 crore of the
population of India.
The word dalit literally means dalan. Under this, every person who comes has been exploited,
tortured. Ramchandra Varma has written the meaning of dalit in his dictionary, mashed, mourned,
pressed, trashed or crushed, destroyed. The meaning of the term Dalit has changed considerably in
the last six-seven decades. After Ambedkar's movement, the term has been used collectively for all

2. the castes considered untouchable for thousands of years at the lowest rung in the Hindu social
system. Now the post of Dalit has become a symbol of the movement religion of castes considered
untouchable. In the Indian Constitution, these castes are known as Scheduled Castes. Balmiki or
Bhangi is considered the lowest caste in Indian society and its traditional profession has been to
clean the human excreta. But this situation has changed a lot in today's time. The Dalit meaning
Shankaracharya has derived from the dvaita in Madhuraashtakam. He has addressed Sri Krishna by
calling him a Dalit Madhur.
The Dalit movement in India started under the leadership of Jyotirao Govindrao Phule. Jyotiba was a
gardener from the caste and belonged to a section of the society who did not have the same rights
as the upper caste. Despite this, Jyotiba Phule always advocated the rights of the so-called low caste
people. In Indian society, Jyotiba's effort was to educate the Dalits. Jyotiba was the first person who
not only advocated school for the education of Dalits but also established the first Dalit school. In
Jyoti, Dalits were shown a path in Indian society on which the Dalit society and other people later
fought many battles for the rights of Dalits. Uto Jyotiba had initiated the Dalit movements in India
but Ambedkar did it to connect it with the mainstream of society. Ambedkar is considered the
messiah of the untouchables. He is called the leader of subordinate people. He himself was an
untouchable, he was born in the Mahar caste and lived and lived the hurt and anguish he suffered in
the life of an untouchable. Cutters of caste system were opposed. He had a vidoo program, destroy
caste and then everything will be alright. The expiration of untouchability, which is called religion,
will end and scriptures will be blown along the lines. Without mentioning anything else, the talk of
the Dalit movement is meaningless. That is Buddhism. In 600 BCE, Buddhism raised the voice for the
rights of the lower sections of Hindu society. Lord Gautam Buddha also took the initiative to bring a
social and political revolution through Buddhism. It is important to call it a political revolution
because at that time religion was dominated by persecution and the direction of society was decided
by religion. In such a situation, the direction that Lord Buddha showed to the lower section of the
society is still relevant today. After Charvak in India, Lord Buddha was the first person who not only
voiced against Brahmanism, casteism and superstition but also gave a philosophy. So that the people
of the society can be free from the chains of intellectual enslavement. Ambedkar was of the view
that Brahmanism and Hinduism give strength to each other and create discrimination in society. He
explained the oppression and exploitation of caste domination in Indian society. It was said that
even if a scripture utterance or shloka fell in the ears of the Shudra, it was an act of irreligiousness
and sin. According to Ambedkar, such disgusting systems were established in Manusmriti itself. He
was also of the opinion that the Vedas, Smriti and other scriptures together gave dominion to the
Brahmins by establishing arrangements against the untouchables and Dalits. Ambedkar's
subordinate group perspective looked at all the systems that arose from the scriptures. In his book
Annihilation of Caste, he wrote that these scriptures were not part of Hinduism, but were rules, on
the basis of which the basic life requirements of lower castes were denied and they were denied
equal status in society. . He wrote that it can now be said with unflinching sense that such a religion
is useless which will create such situations. Revolutionary work should be done to destroy a religion
that divides its people and divides many people into untouchable groups. Such a religion is shameful.
If the history of the movements of the lower sections of society is seen from time to time, it will not
be possible to deny Charvak. Although Charvac is accused of many types, Charvac was the first
person who taught people to be free from the fear of God. In Indian philosophy, Charvak imagined
happiness without religion and God. Charwak is also seen raising the voice of Dalits on this pattern.

3. Well, let's return to the point when Ambedkar started a fight to legalize the rights of Dalits. There
was a time when our country India came under the category of British colony. It has been a time of
enslavement of people but in many ways it was a golden period for Dalits. Today, the background of
whatever rights the Dalits have got in India was due to this rule. Human values were glorified after
the renaissance and enlightenment movements in Europe. These human values became the ideals of
the revolution of Europe. Through these ideals, a society was created in Europe in which human
values were given priority. It is different then that due to industrialization, these values were first
replaced by capital in Europe. Despite this, human rights were first given legal recognition in Europe.
Its direct effect was bound to fall on India and it also had to. We can see its direct effect in the
Constitution of India. All the articles from the preamble to the Indian Constitution appear to protect
these human rights.
Struggle against untouched
Ambedkar was invited to testify as a leading scholar of India before the Southborough Committee
preparing the Government of India Act 1919. During this hearing, Ambedkar advocated a separate
electorate and reservation for Dalits and other religious communities. In 1920 he started the
publication of the weekly Mooknayak from Bombay. This publication soon became popular among
readers, when Ambedkar used it to criticize the reluctance of the Indian political community to fight
against orthodox Hindu politicians and racial discrimination. His speech delivered during a
conference of the Dalit class greatly influenced the local ruler of Kolhapur state Shahu IV, who had a
meal with Ambedkar created a stir in the conservative society. Ambedkar gathered his advocacy well
and also established the excluded Hitakarini Sabha. The purpose of which was to spread education
and work for their socio-economic upliftment among the depressed classes. In 1926, he became a
nominated member of the Bombay Legislative Council. In 1927, Ambedkar decided to launch a
comprehensive movement against untouchability. He also struggled to get the untouchables the
right to enter Hindu temples as well as to open public resources of drinking water to all the people
of the society through public movements and processions. He also launched a satyagraha in Mahad
to give untouchable community the right to take water from the city's main water tank.
On 1 January 1927, Ambedkar organized a ceremony at the Koregaon Victory Memorial in honor of
the Indian soldiers killed during the Battle of the Second Anglo Maratha War, Koregaon. Here the
names of the soldiers belonging to the Mahar community were carved on a marble inscription. In
1927 he started his second magazine Bahishkrit Bharat. He was appointed to serve in the Bombay
Presidency Committee in 1928 with the Simon Commission having all European members. Protests
against this commission led to protests across India and while its report was ignored by most
Indians. Dr. Ambedkar separately wrote recommendations for future constitutional reforms.
By 1927, Ambedkar had decided to launch an active movement against untouchability. They began
with public movements and marches to open public drinking water resources. He also started a
struggle for the right to enter Hindu temples. He led a satyagraha at Mahad to fight for the right of
untouchable community to extract water from the city's main water tank. At the conference in late
1927, Ambedkar publicly condemned the classic Hindu text Manusmriti for ideologically justifying
caste discrimination and untouchability and formally burnt copies of the ancient text. On 25
December 1927, he burnt thousands of followers Led to lit copies of Manusmriti. Thus, on 25th
December every year, Manusmriti is celebrated as Dahan day by Ambedkarites and Dalits.

4. He was always striving for social equality. Ambedkar gave the organization of All India Classes
Association. In the third decade of the twentieth century in South India, non-Bahman started The
Self Respect Movement. The purpose of which was to remove the discrimination that the Brahmins
imposed on them. The people of Dalit caste all over India started many movements against
prohibition of entry into their temples and other such restrictions. But during the period of foreign
rule, the anti-untouchable struggle was not completely successful. The foreign rulers feared that due
to this, the traditionalist and orthodox sections of society would be opposed to them. Therefore,
only the government of independent India could do the work of a revolutionary social reform. It was
again deeply involved with the problems of social revival. For example, for the social revival of Dalits,
their economic revival was necessary. Similarly, for this, the spread of education and political rights
among them were also mandatory. Untouchability can be finally eliminated by the 1950
Constitution.
Despite his true but controversial views and bitter criticism of Gandhi and Congress, BR Ambedkar's
reputation was that of a unique scholar and jurist. Due to which when the new Congress-led
government came into existence after India's independence on 15 August 1947, it made Ambedkar
the first law minister of the country. On 29 August 1947, Ambedkar was appointed to the post of the
Chairman of the Constitution Drafting Committee for the creation of the new Constitution of
independent India. Ambedkar earned praise from his colleagues and contemporary observers in this
draft work. In this work, Ambedkar's study of the early Buddhist Sangha customs and other Buddhist
texts came in handy.
Union practice includes ballot voting, debate rules, precedence and use of agenda, committees and
proposals for working. The Sangha customs themselves were based on the model of governance of
ancient republics like Shakya and Lichchhavi. The constitution text drafted by Ambedkar provided
constitutional guarantees to individual citizens with a wide range of civil liberties protection
including religious freedom, abolition of untouchability and all forms of discrimination. Ambedkar
advocated Article 370 macroeconomic and social rights for women and also secured the support of
the assembly for introducing reservation system in jobs in civil services, schools and colleges for the
Scheduled Castes and Scheduled Tribes. The law makers of India, through this affirmative action,
tried to eradicate social and economic inequalities for the underprivileged sections and provide
them opportunities in every field, whereas in the original imagination, the first step was to include
this step temporarily and on a need basis. It was said. On 26 November 1949, the Constituent
Assembly adopted the Constitution. Speaking after completing his work, Ambedkar said: I feel that
the constitution is practicable, it is flexible but it is also strong enough to keep the country united
during peace and war. In fact, I can say that if anything goes wrong, the reason for this is not that
our constitution was bad but the man who used it was inadequate. And so Baba Saheb was a party
to humanity. He used to deny everything of inhumanity. They tried to scrape it and do everything
constitutionally. The democrats used to act with dignity.
Not only Ambedkar, Gandhiji's saint saints and common man are all upset over the poor condition of
the untouchables. Today, to say that there are no untouchables in the country from the point of
view of the state and from the provisions of the constitution, but in the world of practices, almost
five lakh villages of the country are still carrying untouchable discrimination yoke. . Ambedkar used
to say the same. His suggestion was clear - caste system is the reason for untouchability. Two

5. untouchability ruining castes are due to religion and religious texts, immerse them in deep water.
This is the very basis for making Ambedkar a social thinker.