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Babasaheb Ambedkar Autobiography
"Dr. B.R. Ambedkar: The Architect of Equality and Justice"
Childhood:
Dr Babasaheb Ambedkar father, Ramji, son of Maloji Sakpal, was a military officer in the rank of Major Subedar in Mhow. He and his wife, Bhimabai, spent the last years of their service in a barrack. The place of Janmsthal Smarak in Kali Paltan housed the barrack. Where Bhimrao was born here on 14th April 1891 at noon when Ramji Subedar was on duty.
The child was raised in a disciplined environment by a Kabir Panthi father and a religious mother.His Marathi family hailed from Ambavade, a town in Ratnagiri district of present-day Maharashtra. His life span was short compared to many contemporary politicians.Despite the fact he belonged to the Mahar caste, which was considered untouchable.
Dr Babasaheb Ambedkar on Varna:
Even during this period, Dr. Babasaheb Ambedkar did a lot of work in study, writing, speech, and organization. His efforts influenced the politics of that time and later. Bhimrao Ambedkar was born into the lower caste. At that time, the British were recruiting young men from lower castes in the army.
His ancestors worked in the army of the British East India Company for a long time. Bhimrao’s father, Ramji Ambedkar, was a Subedar in the British Army. He was also a teacher in a military school for some time. His father had formal education degrees in Marathi and English.
Dr Babasaheb Ambedkar Education:
His birth into a caste is considered untouchable. Due to this, Dr Babasaheb Ambedkar had to face many humiliating situations in his school life. Facing all these situations with patience and courage, he completed his schooling. Then he started his college studies. Meanwhile, his father’s pocket money became tight.
Dr Babasaheb Ambedkar on College life:
There was a bad economic situation and a shortage of expenses. A friend took him to Gaikwad, the ruler of Baroda. Gaikwad arranged a scholarship for him, and Dr. Babasaheb Ambedkar completed his college education. After passing matriculation in 1907, with the financial help of Baroda Maharaj, he graduated from Elphinstone College in 1912.
Dr.Babasaheb Ambedkar at Columbia University of America:
After earning his B.A. he received a fellowship from Baroda King Sayaji Gaekwad to pursue an M.A. at University. In 1915, he completed his postgraduate degree examination.
Dr. Babasaheb Ambedkar authored his research titled ‘Commerce of Ancient India.’. In 1916, he received a Ph.D. degree from Columbia University in America. The subject of his Ph.D. research was “Decentralization of Provincial Finance in British India.”
Between 1913 and 1915, when Dr. Babasaheb Ambedkar was studying at Columbia University.Then he wrote a research paper on ancient Indian trade instead of a question paper for the MA examination. In this, he has considered India’s trade relations with other countries.
London School of Economics and Political Science
Dr. Babasaheb Ambedkar had to return to India after the fellowship was over. So they deported him via Britain. There he registered himself for an M.Sc. and D.Sc. at the London School of Economics and Political Science. He obtained a bar-at-law degree from the Law Institute; after that, he returned to India.
First of all, as per the condition of the scholarship, he accepted the responsibility of a military officer. He also became a financial advisor in the court of the Baroda King. Due to the serious problem of no one being ready to hire him in the entire city.So he returned to Mumbai after some time.
After getting a fellowship from Baroda King Sayaji Rao Gaekwad.Then Bhimrao passed the graduation examination from Mumbai University in 1912.Forbidden to study Sanskrit, he qualified in Persian instead.
Worked to make the uneducated and poor people aware:
He edited the weekly magazine Mooknayak. He started Bahishkrit Bharat newspaper.He raised awareness among the mute, uneducated, and poor people through his newspaper. He completed his unfinished studies, which left. He went to London and Germany and obtained the degrees of M.Sc., D.Sc., and Barrister from there.
The research topic of his M.Sc. was the analytical study of the achievable decentralization of imperial finance. The topic of his D.Sc. degree was the problem of the rupee. It also covered its origin and solution. Additionally, it included the history of Indian currency and banking.
Honored with honorary degrees of D.Litt.
Babasaheb Dr. Ambedkar received the honorary degree of L.L.D. from Columbia University. Osmania University also awarded him the honorary degree of D.Litt. In this way, Ambedkar became an inspiration for the global youth.
The discussion of trade relations has also outlined India’s economic development. The 12th volume of Rachnaavali published this research paper. After a few years of service to the Baroda state, he received the Nobel Prize.
Dr Babasaheb Ambedkar in Poona Pact for Dalit reservation:
Dr. Babasaheb Ambedkar was also a member of the delegation to the Round Table Conference in 1931.So there he demanded a separate electorate for the untouchables. Mahatma Gandhi opposed this as it was seen as divisive in Hindu society.
In 1931, he spoke to the British Prime Minister at the Conference. He said, “The British Parliament and its speakers have always claimed to be the trustees of the depressed classes.”
I am sure that this is not a lie of civilized people, which, if not taken into consideration, would be a great betrayal. These people have become rich and great on the basis of our ruin and devastation. In the Poona Pact of 1932, Gandhi and Ambedkar agreed on a middle path after mutual discussions.
Dr. Babasaheb Ambedkar soon established his leadership among the Harijans.He brought out several magazines on their behalf.He also succeeded in getting special representation for Harijans in the government legislative councils. Ambedkar took up the cause of the Harijans.
Conclusion:
It is said to make mutual relations cordial. In my opinion, it would be the definite duty of any government not to lose the heritage it has. If the British Government leaves us at the mercy of those who have not paid the least attention to our prosperity.Then we will not be able to do anything.
Philosophy of Shankaracharya
Shankaracharya's Advaita description:
Shankaracharya says that Advaita philosophy is very old. It comes from the teachings of the Upanishads. Advaita philosophy has three aspects: Tattva Mimansa, Gyan Mimansa, and Achar Darshan. The Vedantists developed these separately after Shankaracharya. From the point of view of Tattva Mimansa, Advaita means the denial of all types of duality or difference
Shankaracharya's Non-dualism concept:
The ultimate element, Brahma, is one and non-dual. There is no duality of any kind in it, self-owned, self-species, and alien. Brahma is without parts, indivisible, and infinite. People also call Him Sachchidananda or ‘Satyam, Gyanam, Anantam Brahma.‘.
Denying the unreal reveals Sat.Denying Achit reveals Chit.Denying Dukh reveals Anand.
Ignorance and liberation: Due to ignorance, the living being forgets its nature.It considers itself the doer and enjoyer. Due to this, it has to take the body. It has to come to the world again and again.
This is bondage. Freedom from this bondage is obtained only when ignorance is destroyed.Ignorance must be destroyed to attain liberation.The living being gains freedom by knowing itself.It realizes itself as pure conscious Brahma.
Shankaracharya about life:
Even while living in the body, the living being can be freed on attaining knowledge.The body is a bondage only until the living being does not know itself as the soul.
The living being considers itself as the body, senses, mind, etc.Once the living being realizes its true nature, it can overcome the bondage of the body.Knowledge of the self leads to liberation from the false identification with the body.
Due to this, in Vedanta, two types of liberation are considered.These are called Jeevanmukti and Videhmukti.Jeevanmukti refers to liberation while still alive.Videhmukti refers to liberation after the body dies.Even after attaining knowledge, there may still be no peace in the mind.
Shankaracharya about spirituality:
This is the reason that even though he shows bias about some things, Acharya Shankar does not accept any kind of bondage in the extreme state of spirituality. He remains free from any attachment or limitation, even in the highest spiritual state.
He does this for the sake of public good.His actions are guided by the welfare of others, even in the highest spiritual state.Acharya Shankar prioritizes the well-being of society over personal attachment to spiritual bondage.
Reaching his mother in the last moments of her life is a very important incident.It highlights the significance of fulfilling the duty of being a son.This event is particularly important in the context of his spiritual journey.
Shankaracharya about Vedanta:
It was Vedanta.Following the tradition is not the same as just achieving the title of Jagadguru. Establishing oneself in that form is also a separate thing. Today, India needs an inspiring personality with the qualities of a yogi, a poet, and a devotee.
This person should also be a dedicated worker and have knowledge of scriptures.They must care for the welfare of the people.They should be ready to sacrifice everything for the sake of truth.
Shankaracharya about Knowledge:
Shankaracharya’s statement: Even while living in the body, the living being can be freed on attaining knowledge.The body is a bondage only until the living being does not know itself as the soul.The living being considers itself as the body, senses, mind, etc., which keeps it in bondage.
Due to this, in Vedanta, two types of liberation are considered, namely, Jeevanmukti and Videhmukti. Even after attaining knowledge, there is no peace in the mind.
Shankaracharya, as a result of his unflinching devotion, gained the knowledge of the scriptures from his Sadguru.He not only acquired knowledge but also experienced Brahmatva.His devotion led him to both intellectual understanding and direct spiritual experience.
He came to know the truth of the practical. His spiritual aspects of life through two different incidents that happened in Kashi.He also experienced the reality that cannot be experienced within the limits of Sannyas.
This experience occurred after a debate with Mandana Mishra.The experience was through Parakaya Pravesh, transcending the usual boundaries of Sannyas.
Babasaheb Ambedkar Autobiography
"Dr. B.R. Ambedkar: The Architect of Equality and Justice"
Childhood:
Dr Babasaheb Ambedkar father, Ramji, son of Maloji Sakpal, was a military officer in the rank of Major Subedar in Mhow. He and his wife, Bhimabai, spent the last years of their service in a barrack. The place of Janmsthal Smarak in Kali Paltan housed the barrack. Where Bhimrao was born here on 14th April 1891 at noon when Ramji Subedar was on duty.
The child was raised in a disciplined environment by a Kabir Panthi father and a religious mother.His Marathi family hailed from Ambavade, a town in Ratnagiri district of present-day Maharashtra. His life span was short compared to many contemporary politicians.Despite the fact he belonged to the Mahar caste, which was considered untouchable.
Dr Babasaheb Ambedkar on Varna:
Even during this period, Dr. Babasaheb Ambedkar did a lot of work in study, writing, speech, and organization. His efforts influenced the politics of that time and later. Bhimrao Ambedkar was born into the lower caste. At that time, the British were recruiting young men from lower castes in the army.
His ancestors worked in the army of the British East India Company for a long time. Bhimrao’s father, Ramji Ambedkar, was a Subedar in the British Army. He was also a teacher in a military school for some time. His father had formal education degrees in Marathi and English.
Dr Babasaheb Ambedkar Education:
His birth into a caste is considered untouchable. Due to this, Dr Babasaheb Ambedkar had to face many humiliating situations in his school life. Facing all these situations with patience and courage, he completed his schooling. Then he started his college studies. Meanwhile, his father’s pocket money became tight.
Dr Babasaheb Ambedkar on College life:
There was a bad economic situation and a shortage of expenses. A friend took him to Gaikwad, the ruler of Baroda. Gaikwad arranged a scholarship for him, and Dr. Babasaheb Ambedkar completed his college education. After passing matriculation in 1907, with the financial help of Baroda Maharaj, he graduated from Elphinstone College in 1912.
Dr.Babasaheb Ambedkar at Columbia University of America:
After earning his B.A. he received a fellowship from Baroda King Sayaji Gaekwad to pursue an M.A. at University. In 1915, he completed his postgraduate degree examination.
Dr. Babasaheb Ambedkar authored his research titled ‘Commerce of Ancient India.’. In 1916, he received a Ph.D. degree from Columbia University in America. The subject of his Ph.D. research was “Decentralization of Provincial Finance in British India.”
Between 1913 and 1915, when Dr. Babasaheb Ambedkar was studying at Columbia University.Then he wrote a research paper on ancient Indian trade instead of a question paper for the MA examination. In this, he has considered India’s trade relations with other countries.
London School of Economics and Political Science
Dr. Babasaheb Ambedkar had to return to India after the fellowship was over. So they deported him via Britain. There he registered himself for an M.Sc. and D.Sc. at the London School of Economics and Political Science. He obtained a bar-at-law degree from the Law Institute; after that, he returned to India.
First of all, as per the condition of the scholarship, he accepted the responsibility of a military officer. He also became a financial advisor in the court of the Baroda King. Due to the serious problem of no one being ready to hire him in the entire city.So he returned to Mumbai after some time.
After getting a fellowship from Baroda King Sayaji Rao Gaekwad.Then Bhimrao passed the graduation examination from Mumbai University in 1912.Forbidden to study Sanskrit, he qualified in Persian instead.
Worked to make the uneducated and poor people aware:
He edited the weekly magazine Mooknayak. He started Bahishkrit Bharat newspaper.He raised awareness among the mute, uneducated, and poor people through his newspaper. He completed his unfinished studies, which left. He went to London and Germany and obtained the degrees of M.Sc., D.Sc., and Barrister from there.
The research topic of his M.Sc. was the analytical study of the achievable decentralization of imperial finance. The topic of his D.Sc. degree was the problem of the rupee. It also covered its origin and solution. Additionally, it included the history of Indian currency and banking.
Honored with honorary degrees of D.Litt.
Babasaheb Dr. Ambedkar received the honorary degree of L.L.D. from Columbia University. Osmania University also awarded him the honorary degree of D.Litt. In this way, Ambedkar became an inspiration for the global youth.
The discussion of trade relations has also outlined India’s economic development. The 12th volume of Rachnaavali published this research paper. After a few years of service to the Baroda state, he received the Nobel Prize.
Dr Babasaheb Ambedkar in Poona Pact for Dalit reservation:
Dr. Babasaheb Ambedkar was also a member of the delegation to the Round Table Conference in 1931.So there he demanded a separate electorate for the untouchables. Mahatma Gandhi opposed this as it was seen as divisive in Hindu society.
In 1931, he spoke to the British Prime Minister at the Conference. He said, “The British Parliament and its speakers have always claimed to be the trustees of the depressed classes.”
I am sure that this is not a lie of civilized people, which, if not taken into consideration, would be a great betrayal. These people have become rich and great on the basis of our ruin and devastation. In the Poona Pact of 1932, Gandhi and Ambedkar agreed on a middle path after mutual discussions.
Dr. Babasaheb Ambedkar soon established his leadership among the Harijans.He brought out several magazines on their behalf.He also succeeded in getting special representation for Harijans in the government legislative councils. Ambedkar took up the cause of the Harijans.
Conclusion:
It is said to make mutual relations cordial. In my opinion, it would be the definite duty of any government not to lose the heritage it has. If the British Government leaves us at the mercy of those who have not paid the least attention to our prosperity.Then we will not be able to do anything.
Philosophy of Shankaracharya
Shankaracharya's Advaita description:
Shankaracharya says that Advaita philosophy is very old. It comes from the teachings of the Upanishads. Advaita philosophy has three aspects: Tattva Mimansa, Gyan Mimansa, and Achar Darshan. The Vedantists developed these separately after Shankaracharya. From the point of view of Tattva Mimansa, Advaita means the denial of all types of duality or difference
Shankaracharya's Non-dualism concept:
The ultimate element, Brahma, is one and non-dual. There is no duality of any kind in it, self-owned, self-species, and alien. Brahma is without parts, indivisible, and infinite. People also call Him Sachchidananda or ‘Satyam, Gyanam, Anantam Brahma.‘.
Denying the unreal reveals Sat.Denying Achit reveals Chit.Denying Dukh reveals Anand.
Ignorance and liberation: Due to ignorance, the living being forgets its nature.It considers itself the doer and enjoyer. Due to this, it has to take the body. It has to come to the world again and again.
This is bondage. Freedom from this bondage is obtained only when ignorance is destroyed.Ignorance must be destroyed to attain liberation.The living being gains freedom by knowing itself.It realizes itself as pure conscious Brahma.
Shankaracharya about life:
Even while living in the body, the living being can be freed on attaining knowledge.The body is a bondage only until the living being does not know itself as the soul.
The living being considers itself as the body, senses, mind, etc.Once the living being realizes its true nature, it can overcome the bondage of the body.Knowledge of the self leads to liberation from the false identification with the body.
Due to this, in Vedanta, two types of liberation are considered.These are called Jeevanmukti and Videhmukti.Jeevanmukti refers to liberation while still alive.Videhmukti refers to liberation after the body dies.Even after attaining knowledge, there may still be no peace in the mind.
Shankaracharya about spirituality:
This is the reason that even though he shows bias about some things, Acharya Shankar does not accept any kind of bondage in the extreme state of spirituality. He remains free from any attachment or limitation, even in the highest spiritual state.
He does this for the sake of public good.His actions are guided by the welfare of others, even in the highest spiritual state.Acharya Shankar prioritizes the well-being of society over personal attachment to spiritual bondage.
Reaching his mother in the last moments of her life is a very important incident.It highlights the significance of fulfilling the duty of being a son.This event is particularly important in the context of his spiritual journey.
Shankaracharya about Vedanta:
It was Vedanta.Following the tradition is not the same as just achieving the title of Jagadguru. Establishing oneself in that form is also a separate thing. Today, India needs an inspiring personality with the qualities of a yogi, a poet, and a devotee.
This person should also be a dedicated worker and have knowledge of scriptures.They must care for the welfare of the people.They should be ready to sacrifice everything for the sake of truth.
Shankaracharya about Knowledge:
Shankaracharya’s statement: Even while living in the body, the living being can be freed on attaining knowledge.The body is a bondage only until the living being does not know itself as the soul.The living being considers itself as the body, senses, mind, etc., which keeps it in bondage.
Due to this, in Vedanta, two types of liberation are considered, namely, Jeevanmukti and Videhmukti. Even after attaining knowledge, there is no peace in the mind.
Shankaracharya, as a result of his unflinching devotion, gained the knowledge of the scriptures from his Sadguru.He not only acquired knowledge but also experienced Brahmatva.His devotion led him to both intellectual understanding and direct spiritual experience.
He came to know the truth of the practical. His spiritual aspects of life through two different incidents that happened in Kashi.He also experienced the reality that cannot be experienced within the limits of Sannyas.
This experience occurred after a debate with Mandana Mishra.The experience was through Parakaya Pravesh, transcending the usual boundaries of Sannyas.