Dr babasaheb ambedkar biography in marathi pdf
Ambedkar was a prolific student, earning doctorates in economics from both Columbia University and the London School of Economics, and gained a reputation as a scholar for dr babasaheb ambedkar biography in marathi pdf research in law, economics and political science. In 1990, the Bharat Ratna, India’s highest civilian award, was posthumously conferred upon Ambedkar. Ambedkar’s legacy includes numerous memorials and depictions in popular culture. Ramji Sakpal retired in 1894 and the family moved to Satara two years later.
Shortly after their move, Ambedkar’s mother died. The children were cared for by their paternal aunt and lived in difficult circumstances. Of his brothers and sisters, only Ambedkar passed his examinations and went to high school. In 1897, Ambedkar’s family moved to Mumbai where Ambedkar became the only untouchable enrolled at Elphinstone High School. In 1906, when he was about 15 years old, his marriage to a nine-year-old girl, Ramabai, was arranged.
In 1907, he passed his matriculation examination and in the following year he entered Elphinstone College, which was affiliated to the University of Bombay, becoming the first untouchable to do so. By 1912, he obtained his degree in economics and political science from Bombay University, and prepared to take up employment with the Baroda state government. His wife had just moved his young family and started work when he had to quickly return to Mumbai to see his ailing father, who died on 2 February 1913. In 1913, Ambedkar moved to the United States at the age of 22.
In 1916 he completed his second thesis, National Dividend of India — A Historic and Analytical Study, for another M. PhD in Economics in 1927 for his third thesis, after he left for London. In October 1916, he enrolled for the Bar course at Gray’s Inn, and at the same time enrolled at the London School of Economics where he started working on a doctoral thesis. In June 1917, he returned to India because his scholarship from Baroda ended. Ambedkar viewed the Shudras as Aryan and adamantly rejected the Aryan invasion theory, describing it as “so absurd that it ought to have been dead long ago” in his 1946 book Who Were the Shudras? Ambedkar viewed Shudras as originally being “part of the Kshatriya Varna in the Indo-Aryan society”, but became socially degraded after they inflicted many tyrannies on Brahmins.
According to Arvind Sharma, Ambedkar noticed certain flaws in the Aryan invasion theory that were later acknowledged by western scholarship. For example, scholars now acknowledge anās in Rig Veda 5. 10 refers to speech rather than the shape of the nose. The term Anasa occurs in Rig Veda V. Max Muller, it means ‘one without nose’ or ‘one with a flat nose’ and has as such been relied upon as a piece of evidence in support of the view that the Aryans were a separate race from the Dasyus. Sayanacharya says that it means ‘mouthless,’ i.
Ambedkar disputed various hypotheses of the Aryan homeland being outside India, and concluded the Aryan homeland was India itself. According to Ambedkar, the Rig Veda says Aryans, Dāsa and Dasyus were competing religious groups, not different peoples. As Ambedkar was educated by the Princely State of Baroda, he was bound to serve it. He was appointed Military Secretary to the Gaikwad but had to quit in a short time. He described the incident in his autobiography, Waiting for a Visa. Thereafter, he tried to find ways to make a living for his growing family.
Ambedkar had been invited to testify before the Southborough Committee, which was preparing the Government of India Act 1919. Ambedkar went on to work as a legal professional. In 1926, he successfully defended three non-Brahmin leaders who had accused the Brahmin community of ruining India and were then subsequently sued for libel. Dhananjay Keer notes that “The victory was resounding, both socially and individually, for the clients and the Doctor. While practising law in the Bombay High Court, he tried to promote education to untouchables and uplift them. His first organised attempt was his establishment of the central institution Bahishkrit Hitakarini Sabha, intended to promote education and socio-economic improvement, as well as the welfare of “outcastes”, at the time referred to as depressed classes.