Ambedkar Life Major Events

1891 Apr 14 Born at Mahu (Madhya Pradesh), the fourteenth child of Subhedar Ramji Sapkal and Mrs Bhimabai Ambedkar. 1896 Death of the mother, Mrs Bhimabai Ambedkar 1900 Nov Entered the Government High School at Satara. 1904 Entered the Elphinstone High School at Bombay. 1906 Married Ramabhai daughter of Mr. Bhiku Walangkar, one of the relations of Gopal Baba Walangkar 1907 Passed Matriculation Examination, secured 382 marks out of 750. 1908 Jan Honoured in a meeting presided over by Shri S K Bole, Shri K A (Dada) Keluskar Guruji presented a book on the life of Gautam Buddha written by him. Entered the Elphinstone College, Bombay. 1912 Dec Birth of the son Yeshwant. 1913 Passed B.A Examination with Persian and English from University of Bombay, secured 449 marks out of 1000. 1913 Feb Death of father Subhedar Ramji Maloji Ambedkar at Bombay. 1913 July Gaikwar’s Scholar in the Columbia University, New York, reading in the Faculty of Political Science. 1915 June 5 Passed M.A. Examination majoring in Economics and with Sociology, History Philosophy, Anthropology and Politics as the other subjects of study. 1916 May Read a paper on The Castes in India’ before Prof. Goldernweiser’s Anthropology Seminar. The paper was later published in The Indian Antiquary in May 1917. It was also republished in the form of a brochure, the first published work of Dr Ambedkar. Wrote a Thesis entitled ‘The National Divident of India – A Historical and Analytical Study’ for the Ph.D Degree. 1916 June Left Colombia University after completing work for the Ph.D, to join the London School of Economics and Political Science, London as a graduate student. 1917 Columbia University conferred a Degree of Ph.D. 1917 June Return to India after spending a year in London working on the thesis for the M.Sc. (Econ) Degree. The return before completion of the work was necessitated by the termination the scholarship granted by the Baroda State. 1917 July Appointed as Military Secretary to H.H. the Maharaja Gaikwar of Baroda with a view Finance Minister. But left shortly due to ill. Treatment meted out to him because of his lowly caste. Published “Small Holdings in India and Their Remedies”. 1918 Gave evidence before the Southborough Commission on Franchise. Attended the Conference of the depressed Classes held at Nagpur. 1918 Nov Professor of Political Economy in the Sydenham College of Commerce & Economics, Bombay. 1920 Jan 31 Started a Marathi Weekly paper Mooknayak to champion the cause of the depressed classes. Shri Nandram Bhatkar was the editor, later Shri Dyander Gholap was the editor. 1920 Mar 21 Attended depressed classes Conference held under the presidency of Chhatrapati Shahu Maharaj at Kolhapur. 1920 Mar Resigned professorship at Sydenham College to resume his studies in London. 1920 May Memorable speech in Nagpur, criticised Karmaveer Shinde and Depressed Classes Mission. 1921 June The thesis ‘Provincial Decentralisation of Imperial Finance in British India’ was accepted for M.Sc. (Econ) Degree by the London University. 1922-23 Spent some time in reading economics in the University of Bonn in Germany. 1923 Mar The Thesis ‘The Problem of the Rupee – Its origin and its solution’ was accepted for the degree of D.Sc. (Econ.). The thesis was published in December 1923 by P S King & Company, London. Reissued by Thacker & Company, Bombay in May 1947 under the title History of Indian Currency and Banking Vol. 1. 1923 Called to the Bar. 1923 Apr Returned to India. 1924 June Started practice in the Bombay High Court. 1924 July 20 Founded the ‘Bahishkrit Hitkarini Sabha’ for the uplift of the depressed classes. The aims of the Sabha were educate, agitate, organise. 1925 Published ‘The Evolution of Provincial Finance in British India’ – dissertation on the provincial decentralisation of Imperial Finance in India’. Opened a hostel for Untouchable students at Barshi. 1926 Gave evidence before the Royal Commission on Indian Currency (Hilton Young Commisssion). Nominated Member of the Bombay Legislative Council. 1927 Mar 20 Started Satyagraha at Mahad (Dist Kolaba) to secure to the untouchables the Right of access to the Chavdar Tank. 1927 Apr 3 Started a fortnightly Marathi paper Bahiskrit Bharat Dr Ambedkar himself was the editor. 1927 Sept Established ‘Samaj Samata Sangh’. 1927 Dec Second Conference in Mahad. 1928 Mar Introduced the “Vatan Bill” in the Bombay Legislative Council. 1928 May Gave evidence before the Indian Statutory Committee (Simon Commission). 1928 June Professor. Government Law College Bombay. Principal. Government Law College Bombay. 1928-29 Member. Bombay Presidency Committee of the Simon Committee. 1930 Mar Satyagraha at Kalram Temple. Nasik to secure for the Untouchables the right of entry into the temple. 1930-32 Delegate. Round Table Conference representing Untouchables of India. 1932 Sept Signed with Mr. M.K. Gandhi the Poona Pact giving up, to save Gandhi’s life. separate electorates granted to the Depressed Classes by Ramsay MacDonald’s Communal Award, and accepting, instead representation through joint electorates. 1932-34 Member joint Parliamentary Committee on the Indian Constitutional Reform. 1934 Left Parel, Damodar Hall and came to stay in ‘Rajagriha’ Dadar (Bombay). This was done in order to get more accommodation for his library which was increasing day by day. 1935 May 26 Death of wife. Mrs. Ramabai Ambedkar. 1935 June Dr. Ambedkar was appointed as Principal of Government Law College, Bombay. He was also appointed Perry Professor of Jurisprudence. Oct 13 Historical Yeola Conversion Conference held under the Presidentship of Dr. Ambedkar at Yeola Dist., Nasik. He exhorted the Depressed Classes to leave Hinduism and embrace another religion. He declared: ‘I was born as a Hindu but I will not die as a Hindu’. He also advisedhis followers to abandon the Kalaram Mandi entry Satyagriha, Nasik. Dec Dr. Ambedkar was invited by the Jat Pat Todak Mandal of Lahore to preside over the Conference. Dr.Ambedkar prepared his historical speech. The Annihilation of Caste’. The conference was cancelled by the Mandal on the ground that Dr.Ambedkar’s thoughts were revolutionary. Finally, Dr. Ambedkar refused to preside and published his speech in book form in1937. 1936 Jan 12-13 The Depressed Classes Conference was held at Pune. Dr. Ambedkar reiterated his resolve of the Yeola Conference to leave Hinduism. The conference was presided over by Rav Bahadur N. Shina Raj. Feb 29 Dr. Ambedkar’s Conversion Resolution was supported by the Chambars (Cobblers) of East Khandesh. May 30 Bombay Presidency Conversion Conference (Mumbai Elaka Mahar Panshad) of Mahars was held at Naigaum (Dadar) to sound their opinion on the issue of Conversion. Mr. Subha Rao, popularly known as Hydrabadi Ambedkar, presided over the Conference. In the morning the Ascetics shaved their beards, moustaches and destroyed their symbols of Hinduism in an Ascetic’s Conference. June 15 Conference of Devadasis was held m Bombay to support Dr. Ambedkar’s Resolution of Conversion. June 18 Dr. Ambedkar-Dr. Moonje talks on conversion. Pro Sikkhism. June 23 Matang Parishad in support of Conversion. Aug Dr. Ambedkar founded the Independent Labour Party, a strong opposition party in Bombay’s Legislative Council. Sept 18 Dr.Ambedkar sent a delegation of 13 members to the Golden Temple Amritsar to study Sikkhism. Nov 11 Dr.Ambedkar left for Geneva and London. 1937 Dr.Ambedkar organised the ‘Municipal Workers’ Union’ Bombay in 1937. Jan 14 Dr. Ambedkar returned to Bombay. Feb 17 The First General Elections were held under the Govt. of India Act of 1935. Dr. Ambedkar was elected Member of Bombay Legislative Assembly (Total Seats 175. Reserved Seats 15. Dr. Ambedkar’s Independent Labour Party won 17 seats.) Mar 17 The Mahad Chowdar Tank case was decided in favour of D.C. by which they got a legal right to use the public wells and tanks. July31 Dr. Ambedkar received a grand reception at Chalisgaon Railway station. Sept 17 Dr. Ambedkar introduced his Bill to abolish the Mahar Watan in the Assembly Dec31 Reception at Pandhapur on the way to Sholapur, where he was going to preside over the Sholapur District D.C’. Conference. 1938 Jan 4 Reception given by the Sholapur Municipal Council. 1938 Jan The Congress Party introduced a Bill making a change in the name of Untouchables. i.e. they would be called Harijans meaning sons of God. Dr. Ambedkar criticised the Bill. as in his opinion the change of name would make no real change in their conditions. Dr. Ambedkar and Bhaurav Gaikwad protested against the use of the term Harijans in legal matters. When the ruling party by sheer force of numbers defeated the I.L.P., the Labour-Party group walked out of the Assembly in protest under the leadership of Dr. Ambedkar. He organised peasants march on Bombay Assembly. The peasants demanded the passing of Dr. Ambedkar’s Bill for abolition of the Khoti system. 1938 Jan 23 Dr. Ambedkar addressed a Peasants’ Conference at Ahmedabad. 1938 Feb 12-13 Dr. Ambedkar addressed a historical Conference of Railway workers at Manmad (Dist. Nasik). 1938 Apr Dr. Ambedkar opposed creation of a separate Karnataka State in the national interest. 1938 May Dr. Ambedkar resigned from the Principal-ship of the Government Law College, Bombay. 1938 May 13-21 Dr. Ambedkar went on tour of Konkan Region. He also went to Nagpur in connection with a court case. 1938 Aug A meeting was held at R.M. Bhat High School, Bombay for exposing Gandhiji’s attitude in disallowing a D.C. man being taken into the Central Ministry. 1938 Sept Dr. Ambedkar spoke on the Industrial Disputes Bill in the Bombay Assembly. He bitterly opposed it for its attempt to outlaw the right of workers to strike. He said: If Congressmen believe that Swaraj is their birth-right, then the right to strike is the birth-right of workers. 1938 Oct 1 Dr. Ambedkar addressed a large gathering at Bawala, near Ahmedabad. On return he addressed another meeting at Premabhai Hall, Ahmedabad. 1938 Nov 6 The Industrial Workers strike. The procession (under the leadership of Dr. Ambedkar, Nirnkar, Dange, Pasulkar etc) was organised from Kamgar Maidan to Jambori Maidan, Worii. Dr.Ambedkar toured the workers areas with Jamvadas Mehta. 1938 Nov 10 Dr. Ambedkar moved a Resolution for adoption of the methods for birth-control in the Bombay Assembly. 1938 Dec Dr. Ambedkar addressed the first D.C. Conference in Nizam’s dominion at Mahad. 1939 Jan 18 Dr. Ambedkar addressed a large gathering at Rajkot Jan 19 Ambedkar-Gandhi talks. Jan 29 Kale Memorial Lecture of Gorkhale School of Politics and Economics, Poona reviewing critically the All India Federation Scheme set out in the Govt. of India Act of 1935. The speech was issued in March 1939 as a tract for the times under the title ‘Federation v/s Freedom’. July Dr. Ambedkar addressed a meeting organised for Rohidas Vidya Committee. Oct Dr.Ambedkar-Nehru first meeting. Dec The Conference at Haregaon was held under the Presidentship of Dr.Ambedkar to voice the grievances of Mahar and Mahar Watandass 1940 May Dr. Ambedkar founded the ‘Mahar Panchayat’. 1940 July 22 Netaji Subash Chandra Bose met Dr. Ambedkar in Bombay. 1940 Dec Dr. Ambedkar published his Thoughts on Pakistan. The second edition with the title Pakistan or Partition of India was issued in February 1945. A third impression of the book was published in 1946 under the title India’s Political What’s What: Pakistan or Partition of India. 1941 Jan Dr.Ambedkar pursued the issue of recruitment of Mahars in the Army. In result the Mahars Battallion was formed 1941 May 25 Mahar Dynast Panchayat Samiti was Formed by Dr. Ambedkar. 1941 July Dr.Ambedkar was appointed to sit on the Defence Advisory Committee. 1941 Aug The Conference was held at Sinnar in protest of tax on Mahar Watams. Dr.Ambedkar launched a no-tax campaign. He saw the Governor. Finally, the tax was abolished. The Mumbai Elaka Conference of Mahars, Mangs and Derdasis were organised under the Chairmanship of Dr.Ambedkar 1942 Apr Dr. Ambedkar founded the All India Scheduled Castes Federation in Nagpur. 1942 July 18 Dr. Ambedkar addressed All India D.C. Conference at Nagpur. 1942 July 20 Dr.Ambedkar joined the Viceroy’s Executive Council as a Labour Member 1942 Dec Dr. Ambedkar submitted a paper on “The problems of the Untouchables in India” to the Institute of Pacific Relations at its Conference held in Canada. The paper is printed in the proceedings of the Conference. The paper was subsequently published in December 1943 in the book form under the title Mr Gandhi and Emancipation of the Untouchables. 1943 Jan 19 Dr. Ambedkar delivered a Presidential address on the occasion of the 101st Birth Anniversary of Justice Mahader Govind Ranade. It is published in book form in April 1943 under the title Ranade. Gandhi and Jinnah. 1944 Dr. Ambedkar founded “The Building Trust and the Scheduled Caste Improvement Trust”. 1944 May 6 Dr.Ambedkar addressed the Annual Conference of the All India S.C. Federation at Parel (Bombay) The speech was later published under the title “The Communal Deadlock and a way to solve it.’ 1944 June Dr.Ambedkar published his book What Congress and Gandhi have done to the Untouchables – a complete compendium of information regarding the movement of the Untouchables for political safeguards. Dr.Ambedkar attended the Simla Conference. 1944 July Dr Ambedkar founded ‘People’s Education Society’ in Bombay. 1946 Dr Ambedkar gave evidence before the British delegation. 1946 Apr Opening of Siddharth College of Arts and Science in Bombay 1946 May The Bharat Bhushan Printing Press (founded by Dr Ambedkar) was burnt down in the clashes between D.C. and the Caste-Hindus 1946 June 20 Siddharth College started Sept Dr Ambedkar went to London to urge before the British Government and the Opposition Party the need to provide safeguards for the D.C., on grant of Independence to India and thus to rectify the wrongs done to the D.C. by the Cabinet Mission. Oct 13 Dr Ambedkar published his book. Who were Shudras? An enquiry into how the Shudras came to be the fourth Varna in the Indo-Aryan Society. Dr Ambedkar was elected Member of the Constitution Assembly of India. Nov Dr Ambedkar’s First speech in the Constituent Assembly. He called for a ’strong and United India’. 1947 Mar Published ‘States and Minorities’. A memorandum of Fundamental Rights, Minority Rights, safeguards for the D.C. and on the problems of Indian states. 1947 Apr 29 Article 17 of the Constitution of India for the abolition of Untouchability was moved by Sardar Vallabhbhai Patel in the Constituent Assembly and it was passed. 1947 Aug 15 India obtained her Independence. Dr Ambedkar was elected to the Constituent Assembly by the Bombay Legislature Congress Party. Dr Ambedkar joined Nehru’s Cabinet. He became the First Law Minister of Independent India. The Constituent Assembly appointed him to the drafting Committee, which elected him as a Chairman on 29th August 1947. 1948 Feb Dr Ambedkar completed the Draft Constitution of Indian Republic. 1948 Apr 15 Second marriage – Dr Ambedkar married Dr Sharda Kabir in Delhi. 1948 Oct Published his book The Untouchables. A thesis on the origin of Untouchability. Dr Ambedkar submitted his Memorandum, “Maharashtra as a linguistic Province” to the Dhar Commission. The Linguistic Provinces Commission). 1948 Oct 4 Dr.Ambedkar presented the Draft Constitution to Constituent Assembly. 1948 Nov 20 The Constituent Assembly adopted Article 17 of the Constitution for the abolition of Untouchability. 1949 Jan Dr Ambedkar, Law Minister of India visited Hydrabad (Deccan) 1949 Jan 15 Dr Ambedkar was presented with a Purse at Manmad by his admirers. He addressed a large gathering. 1949 Jan 21 He stayed at Aurangabad in connection with his opening proposed College. During the stay he visited Ajanta – Ellora Caves. 1949 Mar/ may Dr Ambedkar visited Bombay in connection with College work and for a medical check-up. 1949 Sept Meeting between Dr Ambedkar and Madhavrao Golvalker, Chief of RRs and the residence of Dr Ambedkar at Delhi. 1949 Nov Dr Ambedkar came to Bombay for college work meeting and medical check-up. 1949 Nov Dr Ambedkar addressed the Constituent Assembly. 1949 Nov 26 Constituent Assembly adopted the Constitution. Dr Ambedkar came to Bombay for check-up. 1950 Jan 11 Dr Ambedkar addressed the Siddharth College Parliament on the Hindu Code Bill. In the evening he was presented with a silver casket containing a copy of the Indian Constitution at Nare Park Maidan, Bombay. May Dr Ambedkar’s article The Buddha and the Future His Religion’ was published in the journal of Mahabodhi Society, Calcutta. Dr.Ambedkar addressed the Young Men’s Buddhist Association on “The Rise and Fall of Hindu Women”. Dr Ambedkar spoke on the “Merits of Buddhism” at the meeting arranged on the occasion of Buddha Jayanti in Delhi. 1950 Sept 1 Dr Rajendra Prasad, the First President of the Indian Republic laid the foundation stone of Milind Maharidyalaya, Aurangabad. Dr.Ambedkar delivered a speech on the occasion (The printed speech is available with Mr Surwade) 1950 Dec Dr Ambedkar went to Colombo as a Delegate to the World Buddhist Conference. 1951 Feb 5 Dr.Ambedkar, Law Minister introduced his “Hindu Code Bill” in the Parliament. 1951 Apr 15 Dr Ambedkar laid the foundation stone of “Dr Ambedkar Bhavan”. Delhi. 1951 July Dr Ambedkar founded “The Bhartiya Buddha Jansangh”. 1951 Sept Dr Ambedkar compiled a Buddhist prayer book Buddha Upasana Palha 1951 Sept 9 Dr Ambedkar resigned from the Nehru Cabinet because, among other reasons, the withdrawal of Cabinet support to the Hindu Code Bill in spite of the earlier declaration in the Parliament by the Prime Minister Pt Jawaharlal Nehru, that his Government would stand or fall with the Hindu Code Bill. Apart from this Nehru announced that he will sink or swim with the Hindu Code Bill. Dr Ambedkar published his speech in book form under the title The Rise and Fall of Hindu Women. 1951 Sept 19 The marriage and divorce Bill was discussed in the Parliament. 1951 Oct 11 Dr Ambedkar left the Cabinet. 1952 Jan Dr Ambedkar was defeated in the First Lok Sabha elections held under the Constitution of Indian Republic. Congress candidate N. S. Kajrolkar defeated Dr Ambedkar. 1952 Mar Dr Ambedkar was introduced into Parliament as a member of the Council (Rajya Sabha) of States, representing Bombay. 1952 June 1 Dr Ambedkar left for New York from Bombay. 1952 June 15 Columbia University (USA) conferred the honorary Degree of LL.D., in its Bi-Centennial Celebrations Special Convocation held in New York. 1952 June 16 Dr Ambedkar returned to Bombay. 1952 Dec 16 Dr Ambedkar addressed Annual Social Gathering of Elphinstone College, Bombay. 1952 Dec 22 Dr Ambedkar delivered a talk on “Conditions Precedent to the Successful working of Democracy” at the Bar Council, Pune. 1953 Jan 12 The Osmania University conferred the honorary Degree of LL.D on Dr Ambedkar. 1953 Mar The Untouchability (offences) Bill was introduced in the Parliament by the Nehru Government. 1953 Apr Dr Ambedkar contested the By-Election for Lok Sabha from Bhandara Constituency of Vidarbha Region but was defeated Congress Candidate Mr Borkar. 1953 May Opening of Siddharth College of Commerce and Economics in Bombay. 1953 Dec Dr Ambedkar inaugurated the All India Conference of Sai devotees at the St. X’avier’s Maidan Parel Bombay (His inaugural speech is available with Mr Surwade) 1954 May Dr Ambedkar visited Rangoon to attend the function arranged on the occasion of Buddha Jayanti. 1954 June The Maharaja of Mysore donated 5 acres of land for Dr Ambedkar’s proposed Buddhist Seminary to be started at Bangalore 1954 Sept 16 Dr Ambedkar spoke on the Untouchability (Offences) Bill in the Rajya Sabha 1954 Oct 3 Dr Ambedkar broadcast his talk “My Personal Philosophy” 1954 Oct 29 Shri R. D. Bhandare, President of Bombay Pradesh S.C. Federation presented a purse of Rs 118,000 on behalf of S.C.F. to Dr Ambedkar at Purandare Stadium, Naigaum (Bombay) 1954 Dec Dr Ambedkar participated as delegate to the 3rd World Buddhist Conference at Rangoon. 1955 April 3 Delivered a speech “Why Religion is necessary”. 1955 May Dr Ambedkar established Bhartiya Bauddha Mahasabha (The Buddhist Society of India 1955 Aug Founded ‘Murnbai Rajya Kanishtha Garkamgart Association’ 1955 Dec Published his opinions on linguistic states in book form under the title Thoughts on linguistic States. 1955 Dec Dr Ambedkar installed an image of Buddha at Dehu Road (near Pune) 1955 Dec 27 Dr Ambedkar spoke against reservation of seats in the State and Central Legislatures. 1956 Feb Dr Ambedkar completed his The Buddha and His Dhamma, Revolution & Counter-revolution in Ancient India. 1956 Mar 15 Dr Ambedkar wrote and dictated the Preface of The Buddha and His Dhamma. 1956 May 1 Dr Ambedkar spoke on Linguistic states in the Council of States. Dr Ambedkar spoke on BBC London on “Why I like Buddhism”, Also, he spoke for Voice of America on “The Future of Indian Democracy”. 1956 May 24 Dr Ambedkar attended a meeting at Nare Park organised on the eve of Buddha Jayanti, Shri B.G.Kher, Prime Minister of Bombay was Chief Guest. This meeting was the last meeting of Dr Ambedkar in Bombay. 1956 June Opening of Siddharth College of Law in Bombay. 1956 Oct 14 Dr Ambedkar embraced Buddhism at an historic ceremony at Diksha Bhoomi, Nagpur with his millions of followers. Announced to desolve S.C.F and establish Republican Party. 1956 Nov 20 Delegate, 4th World Buddhist Conference, Khalinandu, where he delivered his famous speech famous speech ‘Buddha or Karl Marx’. 1956 Dec 6 Maha Nirvana at his residence, 26 Alipore Road,New Delhi. 1956 Dec 7 Cremation at Dadar Chawpatti – Now known as Chaitya Bhoomi Dadar (Bombay).

 

Cited from: http://www.ambedkarmission.org/cat/news/articles_item.asp?NewsID=20

Dated 13-05-2009

Works of B.R. Ambedkar

Dr. B.R. Ambedkar was a scholarly person and had written several books that dealt with myriad topics ranging from politics to Buddhism, from castes in India to important political figures in India. Some of his major writings are as follows:

• Essay on Untouchables and Untouchability: Social
• Small Holdings in India and their Remedies
• Buddha or Karl Marx
• Manu and the Shudras
• Untouchables or the Children of India’s Ghetto
• Who were the Shudras?
• Ranade, Gandhi and Jinnah
• Statement of Evidence to the Royal Commission on Indian Currency
• Buddha and his Dhamma
• Revolution and Counter-Revolution
• Paramountacy and the Claim of the Indian States to be Independent
• Decentralisation of Imperial Finance
• The Evolution of Provincial Finance in British India: A Study in the Provincial
• The Untouchables: Who Were They and Why They Became Untouchables?
• History of Indian Currency and Banking
• Communal Deadlock and A Way to Solve it
• Federation Versus Freedom
• Notes on Acts and Laws
• Philosophy of Hinduism
• Ancient Indian Commerce
• Castes in India: Their Mechanism, Genesis and Development
• Annihilation of Caste
• India on the Eve of the Crown Government
• Preservation of Social Order
• Which is Worse? Slavery or Untouchability
• The Constitution of British India
• Pakistan or the Partition of India
• Need for Checks and Balances¾Article on Linguistic State
• Maharashtra as a Linguistic Province
• Riddles in Hinduism
• Lectures on English Constitution

Story:The Cow and the Pig

There was once a man who was very rich and very miserly at the same time. The villagers disliked him intensely. One day he said to them, “Either you’re jealous of me or you don’t understand my love of money-God alone knows. But you dislike me; that much I know. When I die, I won’t take anything with me. I will leave it all for others. I will make a will, and I will give everything to charity. Then everyone will be happy.”

Even then people mocked and laughed at him. The rich man said to them, “What is the matter with you? Can’t you wait a few years to see my money go to charity?”

The villagers didn’t believe him. He said, “Do you think I’m immortal? I’ll die like everyone else, and then my money will go to charities.” He couldn’t understand why they didn’t believe him.

One day he went for a walk. All of a sudden it started raining heavily, so he took shelter under a tree. Under this tree he saw a pig and a cow. The pig and the cow entered into conversation, and the man overheard what they were saying.

The pig said to the cow, “How is it that everybody appreciates you and nobody appreciates me? When I die, I provide people with bacon, ham and sausage. People can also use my bristles. I give three or four things, whereas you give only one thing: milk. Why do people appreciate you all the time and not me?”

The cow said to the pig, “Look, I give them milk while I’m alive. They see that I am generous with what I have. But you don’t give them anything while you’re alive. Only after you’re dead do you give ham, bacon and so forth. People don’t believe in the future; they believe in the present. If you give while you are alive, people will appreciate you. It is quite simple.”

From that moment on, the rich man gave all he had to the poor.

From:

Vaishali Dev Kashyap

Mar 5 ,2009

Dare to Dream…

You may get a lot of negative
feedback from others,
and so much happens in life
to block the road you wish to travel.
But you must dream anyway
and cherish your dreams
as they come from your soul
and are the blueprint
of who you are.
What’s more, they represent
the direction you should take on earth.

                                             Let your heart set your goals
                                           and remain dedicated to them.

 

From:

Vaishali Dev kashyap

Feb 15,2009

AIMS AND OBJECTIVES OF EDUCATION

1. Introduction

The importance of aims and objectives of education is recognised by all the educational, professional, political, nonpolitical and religious associations, organisations and groups at various levels in their memoranda, letters and brouchures. It is said that education without clear cut aims is like a rudderless ship. The following comparisons emphasise this point fully well.

Every pilot has a route-chart and set timing of landing at predetermined destination. There is constitution or set of Principles and traditions through which a country is governed Similarly, there should be properly defined and declared principles, aims and objectives of education or the basis of which policies and programmes of education nave to be formulated to achieve the set goals wit out wasting scarce energies and resources in chasing the wild goose.

It is generally felt that our educational system has not followed the desired aims as a result that it does not produce ideal citizens in the country. It has followed, rather a narrow aim of preparing individuals for livelihood, as mentioned in one of the documents received from an organisation.

The main reason of failure of educational system is that it basically stands or, pre-independence system. The main Objective of its products was how to take degree and to earn money and to be careerist without consideration of ethical values and national spirit.

On the other hand, it has also been pointed out that it is unressonable to criticise educational system alone because it is based on the other subsystems accepted by us.

On the one hand we are developing and cultivating the British given economy, judicial system and system of administration and parliament, and on the other we are decrying and Criticising the education system which merely fulfils the needs of the British systems that we are propagating.

As pointed out in a memorandum of an association, “the main defect of the old. education policy.is that it had completely ignored the Indian culture and the interest of the masses of India and have left them economically too backward and socially too fragmented to articulate their miseries….”

The aims and objectives of education, suggested in the documents, include individual as well as social aimds, with emphasis of social transformation aiming at reconstructing society to make it modernised, productive, partidipative, and value oriented nation committed to its constitutional obligations.

2. Individual Development

Development of an individual – physically, mentally and spritually is well known aim of education. Objectives related to this aim of individual development have been expressed in various ways in the memoranda:

- Developing physical and mental faculties

- Acquiring the capacities of understanding, appreciation and expression through word and act, are the fundamental aims of education

- Aim of education should be to make children self- confident and self dependent, and to make them strong physically and mentally

- Education is meant to develop every child’s character, personality and culture and as much knowledge as the child can assimilate not merely memorize.

The best expression of complete development of an individual and the harmonious development of personality, however, is found in the following paragraph.

The policy should be directed to the aim of enlightenment of head and heart; illumination of consciousness for allround development of individual personality. Education should enable a human being to attain the greatest possible harmony, internal and external, spiritual and material, for the fullest possible development of human potentialities and capacities.

3. Social and National Development

Social, aim of education in equally important because an individual lives in society and has his obligations towards his nation. There is a realisation that, “The present education system does riot yield required results mainly because it is divorced from the real social content and social goals”.

It has, therefore, been suggested that education should be able, to discharge its natural functions and must correspond to its structure, goals and content in the interest of national development and social progress. It has also been suggested in this connection that students from young age should be made aware of the social responsibility cast on them.

At the same time, there are certain constitutional commitments, which are intimately related to this aim.. We as the citizens of the republic, are constitutionally Committed to democracy, social justice, equality of opportunity, secularisum and above all to a welfare state. It has, therefore, been suggested that, “Educational policy and educational programme should clearly reflect these commitments”.

The objectives of developing a sense of national identity, unity and patriotism are advocated by many associations. It is pointed out that the national objectives of planning and programmes and development with special emphasis on popular participation and the national problems that we face in different fields should. be taught at relevant stages.

Individual and social aims of education area not contrary to one another. In fact they are complementary to one another. The following view strikes a balance between individual and social aims of education.

The purpose of education should be the development of the fullest possible capacities and potentialities physical and spiritual of a `total man’. It should make a man capable of earning his livelihood reasonably well to enjoy a happy and secure life while making effective contributions to the society and national effort of making India strong# advanced and prosperous.

4. Social Transformation

Education should not merely equip an individual to adjust with society to its customs and conventions, but it should enable him to bring desirable changes in the society. It has been, therefore, suggested that, “Every educational institution from secondary school to university college should be developed to become an agency of change….”

However, it is essential that we should be quite clear about the purpose of change. It is, therefore, natural to ask the, question, “Reform and change to achieve what”? What type of society we aim at and what type of citizens we wish to produce? The following ideas give an indication of the kind of changes education is expected to bring about.

4.1 Modernisation

Modernisation of society in terms of scientific and technological advancement is a view which seems to be quite popular. It is though that education should enable us to move with times and attain excellence in, science and technology. To quote an expression of this kind.

Scientific and technological advances are, gaining momentum and conscious efforts are made to incorporate them into the development sectors. This calls for modernisation of education in order to make. it in conformity with the modern times and to keep pace, with the advances in the world.

Modernisation, however, is not interpreted and equated with westernisation. In fact, lot of emphasis is given to `Indianness’ while talking about modernisation. One of the suggestions explicitly points out that, hour education should integrate and unite the people of India, modernise society while preserving what is authentically Indian in our cultural and spiritual heritage”.

The following suggestion beautifully reconciles the twin objectives of modern technical sophistication and the ancient spirituality.

“New education policy of India should be built on the foundation of ancient spirituality and modern culture and technical sophistication. It should develop scientific temper and spirit of enquiry in the students”.

4.2 Productivity

Some documents have insisted on linking education with productivity and thus making individuals as productivie citizens to build a productive society. One of the suggestions, in a memorandum, for example, says. “It should bring about a social transformation, and enhance greater efficiency and productivity in all sectors : agri- cultural, industrial and service”.

————

These elements are:

1. Productive activity in education.

2. Correlation of the curriculum with productive activity and physical and social environment.

3. Intimate contact between the school and the local community.

4.3 Community Participation

In a democracy education without community participation is barren. This aim of education is, therefore voiced by a number of groups and organisations. The change that is envisaged on this front is that of Integrating education with community in all respects. To quote a suggestion in this regard:

The education system in all its branches and sectors should get itself involved in activities related to problems of local Community life and shall thus endeavour through the desirable community participation community involvement in the educational field to bring all education of its rightful place in community life.

5. Acquisition of Values

moral, cultural and spiritual values in education have been given immense importance in the Memoranda documents. One of the expressions emphatically point out that, “certain basic values as respect for others, responsibility, solidarity, creativity and integrity must be fostered in our children”.

It is interesting that a number of specific values have been suggested in the documents. The values which are considered important are mentioned below:

Emphasis should be given in cultivating good qualities like cooperation, good will, forgiveness, tolerance, honesty, patience etc. in order to encourage universal brother-hood and to prepare students worthy citizens of the country.

Values of optimism and secularism, and service to the poor should be stressed on the young minds.

6. Summing up

It is worth reproducing what a document mentions about the aims of education:

The aim of education is two-fold (i) Development of the individual in society and (ii) Consequent development of the society. The aim of education in relation to individual may be spelt out as follows:

i) to produce full human personality with courage, conviction, vitality, sensitivity and intelligence so that men and women may life in harmony with the universe;

ii) to bring out the fullest potential of child and prepare him. for life and its varied situations so that he becomes a cultured and responsible citizen dedicated in the service of community.

In relation to the society, the aim of education is to create:

i) a sane and learning society where made of material production will be such that no section of the society remains unemployed. In the Indian context such a made of production will be necessarily based on a decentralised economy utilising all available manpower;

ii) a society. where the conditions of work and general environment will offer psychic satisfactions and effective motivations to its members.

iii) a society reconciling technological and scientific advancement with general well-being and securit of its members, enhancing joy of life and eliminating all forms of exploitation.

The broad objective of education should, therefore, be to look beyond the existing society and to develop men and. women amenable to the advent of a sane and healthier society of tomorrow.

While summing up, it may be pointed out that various dimensions individual and social development, social transformation, value- acquisition etc. have been well identified in the memoranda documents. The following words briefly summarise the various dimensions which are considered important indeed for marching into the 21st century:

We are of the opinion that Indian education should aim at producing men and women of knowledge, character and cultural values and trained skills to achieve excellence in their career and life. Let us make it clear that we wish to prepare youth to march into the 21st century on the ideals of truth and non-voilence as shown to us by our great leaders.

Cited from:

http://www.education.nic.in/cd50years/g/T/GF/0TGF0201.htm ,22-04-2009

THE MEANING OF EDUCATION

http://www.teachersmind.com/pdfdirectory/Education.PDF, 22-04-2009.

Education

Education is, according to philosopher of education George F. Kneller,

In its broad sense, education  refers to any act or experience that has a formative effect on the mind, character, or physical ability of an individual…In its technical sense education is the process by which society, through schools, colleges, universities, and other institutions, deliberately transmits its cultural heritage–its accumulated knowledge, values, and skills–from one generation to another.^[1]

In popular discourse, use of the term education usually connotes the technical sense and is generally limited to the context of teachers instructing students. Teachers may draw on many subjects, including reading, writing, mathematics, science and history. Teachers in specialized professions such as astrophysics, law, or zoology may teach only a certain subject, usually as professors at institutions of higher learning. There is also instruction in fields for those who want specific vocational skills, such as those required to be a pilot. In addition to such formal and technical education there is an array of education, in the technical and broad sense, possible at the informal level, e.g., at museums and libraries, with the Internet, and in life experience.

The right to education has been described as a basic human right: since 1952, Article 2 of the first Protocol to the European Convention on Human Rights obliges all signatory parties to guarantee the right to education. At world level, the United Nations ‘ International Covenant on Economic, Social and Cultural Rights of 1966 guarantees this right under its Article 13.

1. George F. Kneller, Introduction to the Philosophy of Education (New York: John Wiley and Sons, 1971). pp.20-21.

From: http://en.wikipedia.org/wiki/Education#cite_note-0, date:22-04-2009

THE BUDDHA

TO GREAT PHILOSOPHERS AND UNBAISED THINKER, HE IS A TEACHER WHO UNDERSTOOD WORLLY CONDITIONS IN THEIR PROPER PERSPECTIVE.

TO MORALISTS, HE HAS THE HIGHEST CODE OF DISCIPLINE AND HE SYMBOLISES PERFECTION. 

TO RATIONALISTS, HE IS THE MOST LIBERAL MINDED RELIGIOUS TEACHER WHO UNDERSTOOD THE VEXED HUMAN PROBLEMS.

TO FREE THINDERS, HE IS A RELIGIOUS TEACHER WHO ENCOURAGED PEOPLE TO THINK FREELY WITHOUT DEPENDING ON RELIGIOUS DOGMAS.

TO AGNOSTICS, HE IS A VERY INTELLIGENT, KIND, UNDERSTANDING AND PEACE LOVING MAN.

TO HINDUS, HE IS ONE OF THE INCARNATIONS OF THEIR GOD.

TO SOCIALISTS, HE IS A SOCIAL REFORMER.

TO RELIGIOUS DEVOTERS, HE IS A HOLY MAN.

 

REF :- FLOWER OF MANKIND  BY REV. K. DHAMMANANDA. ( MALAYSIA ).

 

Before listening to the Buddha, people were ignorant about many things :

Why were they here in the world ?

What did they really have to do as human beings ?

Was there an untimate aim in life ?

Despite their formidable store of knowledge ,

why was it that people could gain no satisfaction in life ?

We know from our own experience that when people have only mere knowledge, scientific or otherwise, but not Supreme Wisdom, they often are unable to live happily with themselves or with others.

We are constantly in danger of being smothered by greed, hatred and delusion, the bad motivations responsible for all evil deeds. Only the Buddha can teach us how to eradicate these bad motivations through the training of our minds.

The more we remain in this world, the more problems we will have to face. Life is a big physical and mental battle for those who are unenlightened.

The Buddha show that enlightenment and release from suffering is possible without depending on external factors, such as prayers, offerings, religious rites and rituals and animal sacrifices to gain purity and liberation.

Had the Buddha claimed that he was a divine being, then we may think that our scope for following his example is rather limited. Truly, the Buddha is the flower of mankind. Like the gentle fragrance of sweet jasmine carried for a brief moment by the gentle breeze on a still moonlit night, the Buddha’s message has spread throughout the world. It has spread without the use of political might. The enticing lure of miraculous powers or the manipulative use of financial aid to gain converts.

The Buddha is one of the great reformers of human history. He refused to promote mystical, occult and secret doctrines. He exposed the emptiness and futility of performing rites and rituals as a means of gaining salvation. He thought that people should not be bound to a holy book or sacred ritual in the search for truth and to gain spiritual liberation.

Buddha proclaimed to the world the immense potential and the invincible power of the human mind. Instead of placing man in a subservient position to some conception or personification of a divine power, he showed how man can attain the highest knowledge and supreme enlightenment by his own efforts. He raised the worth of man b y showing how one can develop one’s potential and attain Buddhahood is attained through spiritual maturity and not through spiritual maturity and not through mere prayers, worship or making offerings to a supernatural being. One should cultivate the good qualities of charity, morality, determination, goodwill and equanimity. Effort is needed to purify the mind from the deeply-rooted negative mental habits and defilement.

TRIPITAKA, the collection of the Buddha’s teachings and instructions contains astounding amount of analysis and prescription given by the Master which could be applied to overcome and cure all universal problems. In applying the method he prescribed, it is possible for a person to find complete release from an unending existence of dis-satisfactoriness.

REF :- FLOWER OF MANKIND  BY REV. K. DHAMMANANDA. ( MALAYSIA )

METHODS OF STUDY

METHODS OF STUDY

Question :  How to study ?

Answer : Most of the students do not know how to study. There is wrong impression in students that only reading book is enough for study. There are some particular methods of study, the same are stated as follows :

1. There exists 3R formula for study, means – READ, REMEMBER & REPRODUCE.. This means 1. read repeatedly 2.Remember whatever read. 3. Whatever remembered must be written on paper. This is called study.
2. There exists paragraphs. Derived summary of the paragraph. If the paragraph is of 10 to 12 lines, then the summary should be of 3 to 4 lines. If student adapts this line of study, then it will prove very useful for his final examination.
3. If teacher intends to teach a particular lesson next day, the student must read it on previous day in advance, then he will be able to know the lesson very well in class. After having taught the lesson, the student need have read the lesson once again carefully and repeatedly. It is responsibility of the teacher that he should declare his intention that he would teach the particular lesson next day, so that student would prepare accordingly in advance. Moreover student also ask the teacher to teach the lesson. That is mutual responsibility.
4. “Learn while teaching”. This is the best way of study. If we teach needy student of our class, then it derives lot of knowledge while teaching to the student. Thus we get double benefit that we teach the student and indirectly we study very well, because unless we clarify the subject, we wont be able to teach.
5. This method of study is innovative one. At first two students must study at home in advance. Later, they should meet together, ask questions to each other, just like conducting test of each other. This method can give excellent result in examination. To study in short, it means study repeatedly. This is called revision. Indeed! There is no vision without revision. Student should always keep in mind about this and should never ignore revision.
6.  My own system of study : Read a lesson carefully with full concentration once or twice till it is understood completely, then close your eyes, remember the lesson that you have read. The same method is also applicable in case of theoretical paragraph-matter as well as mathematical problem solving or any kind of subject you read. Alternatively, you can even go alone for a walk and perform the process of remembering while walking instead of keeping eyes closed.
7. Another innovative method of study is as follows :

Let us consider following highlighted words in particular paragraph. i.e., The word shall represent whole paragraph. Consider the first or middle alphabet of highlighted word which shall represent the highlighted word followed by the paragraph. Thus one alphabet shall represent the paragraph.. If there are 8 paragraphs then there shall be 8 alphabets of the highlighted word that you have selected for the paragraph. Combine the 8 alphabets which shall form a word of 8 alphabets. Then it is very easy to remember one word carrying 8 alphabets. You can learn by heart (memorize) the word. Thus on knowing the related question in examination, your word will give you prompt solution and you can start writing paper in speed as you are well planned in accordance with this innovative method. Only theoretical matter can be done with this method.

For example : The 8 highlighted words of paragraphs  have been selected serially, as follows:

1. RIGHT UNDERSTANDING
2. RIGHT THOUGHT
3. RIGHT SPEECH
4. RIGHT ACTION
5. RIGHT LIVELIHOOD
6. RIGHT MINDFULNESS
7. RIGHT EFFORT
8. RIGHT CONCENTRATION

 

The 8 alphabetical word has now formed which is essential to memorize by heart is: UTSALEMC

If you remember the word UTSALEMC, your memory will get activated and you can write paragraph as follows:

 ‘U’ stands for RIGHT UNDERSTANDING and followed by the paragraph i.e., People should learn art of understanding each other as a human being ———————(continued whatever you remember about the paragraph contents)———-

The same process should be repeated for rest 7 alphabets. With this, you will not miss any of the eight paragraphs. Isn’t it?

PARLIAMENT SPEECH DELIVERED BY DR. B.R. AMBEDKAR ON 17TH DEC.1946.

REF:- THE BOOK “ THE HINDU RAJ TODAY, YESTERDAY AND TOMORROW.”  : AUTHOR: S.K. BISWAS.

CHAPTER SEVEN , PAGE NO.135…..

** BOLD LETTERS INDICATE CASSETTE SPEECH WHICH BEGINS FROM  NEXT PAGE.

 TITLE :-DR. AMBEDKAR’S MAIDEN BATTLE FOR MUSLIMS.

Not just, it was a one way traffic. Dr. Ambedkar fought his brilliant ever battles of statesmanship in the Constituent Assembly itself in favour of the Muslims. Dr. Ambedkar delivered his maiden speech in the Constituent Assembly while deciding the fate of our Nation in favour of and to protect the interests of the Muslims only.

 

The Constituent Assembly started its work of writing free India’s Constitution on 9^th December, 1946. In all 296 members were entitled to take part in the inaugural session. But only 207 attended, the absentees were mainly the Muslim League members who had boycotted the Constituent Assembly. Only 4 Musalmans who got elected in the Constituent Assembly on Congress tickets attended the inaugural function. In such circumstances on 13^th December, 1946, the Hon’ble Pandit Jawaharlal Nehru mover the resolution regarding the aims and objects of the Constitution as under :

 

1)       This Constituent Assembly declares its firm and solemn resolve to proclaim India as an Independent Sovereign Republic and to draw up for her future governance a Constitution;

2)       Wherein  the territories that now comprise British India, the territories that now form the Indian States, and such other parts of India as are outside British India and States as well as such other territories as are willing to be constituted into the independent Sovereign India, shall be a Union of them all; and

3)       Wherein the said territories, whether with their present boundaries or with such others as may be determined by the Constituent Assembly and thereafter according to the law of the Constitution, shall possess and retain the status of autonomous units, together with residuary powers, and exercise all powers and function of government and administration, save and except such powers and functions as are vested in or assigned to the Union, or as are inherent or implied in the Union or resulting therefrom; and

4)       Wherein all power and authority of the Sovereign Independent India, its constituent parts and organs of government, are derived from the people; and

5)       Wherein shall be guaranteed and secured to all the people of India justice, social, economic and political; equality of status, of opportunity, and before the law; freedom of thought, expression, belief, faith, worship, vocation, association and action, subject to law and public morality; and

6)       Wherein adequate safeguards shall be provided for minorities, backward and tribal areas, and depressed and other backward classes; and

7)       Whereby shall be maintained the integrity of the territory of the Republic and its sovereign rights on land, sea and air according to justice and the law of civilised nations; and

8)       This ancient land attains its rightful and honoured place in the world and make its full and willing contribution to the promotion of world peace and the welfare of mankind. “

 ( This was followed by speeches by Pandit Nehru, Purishottam Das Tondon and the Chairman, Dr. Rajendra Prasad. The Assembly the adjourned till 16^th December, 1946)

 

On the 16^th December, it was Dr. M.R.Jayakar (Bombay : General ) who moved an amendment to this resolution that, “This Assembly declares its firm and solemn resolve that the Constitution to be prepared by this Assembly for the future governance of India shall be for a free and democratic Sovereign State; but with a view to securing, in the shaping of such a Constitution, the cooperation of the Muslim League and the Indian States, and thereby intensifying the firmness of this resolve, this Assembly postpones the further consideration of this question to later date to enable the representatives of these two bodies to participate, if they so choose in the deliberation of this Assembly. “ Dr. Jayakar who was known for his gift of peace making, moved this amendment on good faith. But this irritated the Congress bosses and voices arose from the Congress groups heckling Dr. Jayakar as an obstructionist. The sweet, flowing, persuasive Jayakar sat down never to rise again in the House. His amendment now became a royal battle.

 

With a view to saving the inflammable situation, Chairman of the Assembly invited Dr. Ambedkar who belonged to and represented the Untouchables of India. It was a matter of high magnitude. The authority and infallibility of a leader Pandit J.L. Nehru was in question. It was the move of Congress, to whom the Assembly seems to have belonged to, was in question. And the challenge came from an honourable and eminent Congress member only.

 

Dr. Ambedkar (Bengal : General), however, very plainly but decisively supported the move of Dr. Jayakar. He with his unlimited command over language, vast experience of surroundings, a boiled fighter-diplomat and a child of adversity stated:

 

 

“ Mr. Chairman, I am indeed very grateful to you for having called me to speak on the Resolution. I must however, confess that your invitation has come to me as a surprise. I thought that as there were some 20 or 22 people ahead of me, my turn, if it did come at all, would come tomorrow. I would have preferred, that as today I have come without any preparation whatsoever. I would have liked to prepare myself, as I had intended to make a full statement on an occasion of this sort. Besides you have fixed a time limit of 10 minutes. Placed lunder these limitation, I do not know how I could do justice to the Resolution before us. I shall however do my best to condense in as few words as possible what I think about the matter.

 

…….Now I come to the first part of the Resolution, which includes the first four paragraphs. As I said from the debate that has gone on in the House, this has become a matter of controversy. The controversy seems to be centred on the use of the word ‘Republic’, it is centred on the sentence occurring in paragraph 4 “the sovereignty is derived from the people “. Thereby it arises from the point made by my friend Dr. Jayakar yesterday that in the absence of the Muslim League it would not be proper for this Assembly to proceed to deal with this Resolution. Now, Sir, I have got not the slightest doubt in my mind as to the future evolution and the ultimate shape of the social, political and economic structure of this great country. I know today we are divided politically, socially, and economically. We are a group of warring camps and I may go even to the extent of confessing that I am probably one of the leaders of such a camp. But, Sir, with all this, I am quite convinced that given time and circumstance nothing in the world will prevent this country from becoming one. (Applause): With all our castes and creeds I have hot the slightest hesitation that we shall in some form be a united people (cheers). I have no hesitation in saying that not withstanding the agitation of the Muslim League for partition of India some day enough light would dawn upon the Muslims themselves and they too will begin to thin that a United India is better even for them(Loud cheers and applause).

 

**  So far as the ultimate goal is concerned, I think none of us need have any apprehensions. None of us need have any doubt. Our difficulty is not about the ultimate future. Our difficulty is how to make the heterogeneous mass that we have today take a decision in common and march on the co-operative way which leads us to unity. Our difficulty is not with regard to the ultimate, our difficulty is with regard to the beginning. Mr. Chairman, therefore, I should have thought that in order to make a thought, in order to induce every party, every section in this country to take on to road it would be an act of greatest statesmanship for the majority party even to make a concession to the prejudices of people who are not prepared to march together and it is for that, that I propose to make this appeal. Let us leave aside slogans, let us even make a concession to the prejudices of our opponents, bring them in, so that they may willingly join with us on marching upon that road, which as I said, if we walk long enough, must necessarily lead us to unity. If I, therefore, from this place support Dr. Jayakar’s amendment, it is because I want all of us to realise that whether we are right or wrong, whether the position that we take in consonance with out legal rights, whether that agrees with the Statement of May 16^th or December 6^th, leave all that aside. This is too big a question to be treated as a matter of legal rights. It is not a legal question at all. We should leave aside all legal considerations and make some attempt, whereby those who ate not prepared to come, will come. Let us make it possible for them to come, that is my appeal.

 

In the course of the debate that took place, there were two questions which were raised, which struck me so well that I took the trouble of taking them down on a note paper . The one question was, I think, by my friend, the Prime Minister of Bihar who spoke yesterday in this Assembly. He said, how can this Resolution prevent the league from coming into the Constituent Assembly ? Today my friend, Dr. Syama Prasad Mookherjee, asked another question. Is this  Resolution in consistent with the Cabinet Mission proposed. Sir, I think they are very important questions and they ought  to be answered and answered category .  I do maintain that this Resolution whether it is intended to bring about the result or not, whether it is a result of cold calculation or whether it is a mere matter of accident is bound to have the result of keeping the Muslim League out. In this connection, I should like to invite your attention to paragraph 3 of the Resolution, which I think is very significant and very important. Paragraph 3 envisages the future Constitution of India. I do not know what is the intention of the mover of the Resolution. But I take it that after this Resolution is passed, it will act as a sort of a directive to the Constituent assembly to frame a Constitution in terms of para 3 of the Resolution. What does paragraph 3 speak of ? Paragraph 3 says that in this country there shall be two different sets of polity, one at the bottom, autonomous Provinces or the States or such other areas as care to join  a United India. These autonomous units will have full power. They will have also residuary powers. At the top, over the Provincial Units, there will be a Union Government, having certain subjects for legislation, for execution and for administration. As I read this part of the Resolution, I do not find any reference to the idea of grouping, and intermediary structure between the Union on the one hand and the provinces on the other. Reading this para, in the light of the Cabinet mission’s Statement or reading it even in the light of the Resolution passed by the Congress at its Wardha session, I must confess that I am a great deal surprised at the absence of any reference to the idea of grouping (hear, hear). I like strong united centre, (hear, hear ) much stronger than the Centre we had created under the Government of India Act, 1935. But, Sir, these opinions, these wishes have no bearing on the situation at all. We have travelled a long road. The Congress Party, for reasons best known of itself consented, if I may use that expression, to the dismantling of a strong Centre which had been created in this country as a result of 150 years of administration which I must say , was to me a matter of great admiration and respect. But having given up that position, having said that we do not want a strong centre, and having accepted that there must be or should be an intermediate polity, a sub-federation between the Union Government and the Provinces I would like to know why there is no reference in para 3 to the idea of grouping. I quite understand that the Congress Party, the Muslim League and His Majesty’s Government are not ‘ad idem’ on the interpretation of the clause relating to grouping. But I always thought that, I am prepared to stand correct  if it is shown that I am wrong, at least it was agreed by the Congress Party that if the Provinces which are place within different groups consent to form a  Union or Sub-federation, the Congress would have no objection to that proposal. I believe I am correct in interpreting the mind of the Congress Party. The question I ask is this. Why did not the Mover of this Resolution make reference to the idea of a Union of Provinces or grouping of Provinces on the terms on which he and his party was prepared to accept it ? Why is the idea of Union completely affected from this Resolution ?. I find no answer. None whatever.

 

I therefore say in answer to the two questions which have been posed here in this Assembly by the Prime Minister of Bihar and Dr. Syama Prasad Mookherjee as to how this Resolution is inconsistent with the statement of May 16^th or how this Resolutions going to prevent the Muslim League from entering this Constituent Assembly, that here is para 3 which the Muslim League is bound to take advantage of and justify its continued abstention. Sir, my friend Dr. Jayakar, yesterday, in arguing his case for postponing a decision on this issue put his case, if I may say so, without offence to him, somewhat in a legalistic manner. The basis of his argument was, have you the right to do so ? He read out certain portions from the Statement of the Cabinet Mission which related to the procedural part of the Constituent Assembly and his contention was that the procedure that this Constituent Assembly was adopting in deciding upon this Resolution straightaway was inconsistent with the procedure that was laid down in that paper. Sir, I like to put the matter in a somewhat different way. The way, I like to put it is this, I am not asking you to consider whether you have the right to pass this Resolution straightaway or not. It may be that you have the right to do so. The question I am asking is this. Is it prudent for you to do so ? Is it wise for you to do so ? Power is one thing; wisdom is quite a different thing and I want this House to consider this matter from the point of view, namely, whether it would be wise, whether it would be statesmanlike, whether it would be prudent to do so at this stage. The answer that I give is that it would not be prudent, it would not be wise. I suggest that another attempt may be made to bring about a solution of the dispute between the Congress and the Muslim League. This subject is so vital, so important that I am sure it could never be decided on the mere basis of dignity of one party or the dignity of another party. When deciding the destinies of nations, dignities of people, dignities of leaders and dignities of parties ought to count for nothing. The destiny of the country ought to count for nothing. The destiny of the country ought to count for everything. It is because I feel that it would in the interest not only of this Constituent Assembly so that it may function as one whole, so that it may have the reaction of the Muslim League before it proceeds to decision that I support Dr. Jayakar’s amendment-we must also consider what is going to happen with regard to the future, if we act precipitately. I do not know what plans Congress Party, which holds this House in its possession, has in its mind ? I have no power of divination to know what they are thinking about. What are their tactics, what is their strategy, I do not know. But applying my mind as an outsider to the issue that has arisen, it seems to me there are only three ways by which the future will be decided. Either there shall have to be surrender by the one party to the wishes of the other-that is one way. The other way would be what I call a negotiated peace and the third way would be open war. Sir, I have been hearing from certain members of the Constituent Assembly that they are prepared to go to war. I must confess that I am appalled at the ideal that anybody in this country should think of solving the political problems of this country by the method of war. I do not know how many people in this country support that idea. A good many perhaps do and the reason why I think  they do, is because most of them at any rate a great many of them, believe that the war that they are thinking of, would be a war on the British. Well, Sir, if the war that is contemplated, that is in the minds of people, can be localised, circumscribed , so that it will not be more than a war on the British, I probably may not have much objection to that sort of strategy. But will it be a war on the British only? I have no hesitation and I do want to place before this House in the clearest terms possible that if was comes in this country and if that was has any relation to the issue with which we are confronted today, it will not be a war on the British. It will be a war on the Muslims. It will be a war on the Muslims of which is probably worse, it will be a war on a combination of the British and Muslims. I cannot see how this contemplated war be of the sort different from what I fear it will be. Sir, I like to read to the House a passage from Burke’s great speech on Conciliation with America. I believe this may have some effect upon the temper of this House. The British people as you know were trying to conquer the rebellious colonies of the United States, and bring them under their subjection contrary to their wishes. In repelling this idea of conquering the colonies this is what Burke said :

 

“First, Sir permit me to observe, that the use of force alone is but temporary. It may subdue for a moment; but it does not remove the necessity of subduing again; and a nation is not governed which is perpetually to be conquered. “My next objection is its uncertainty. Terror is not always the effect of force and an armament is not a victory. If you do not succeed, you are without resource for, conciliation failing, force remains; but, force failing, no further hope of reconciliation is left. Power and authority are sometimes brought by kindness; but they can never be begged as alms by an impoverished and defeated violence…”

 

“A further objection to force is that you impair the object by your very endeavours to preserve it. The thing you fought for is not the thing which you recover; but depreciated, sunk, wasted and consumed in the contest.”

 

These are weighty words which it would be perilous to ignore. If there is anybody who has in his mind the project of solving the Hindu-Muslim problem by force, which is another name of solving it by war, in order that the Muslims may be subjugated and made to surrender to the Constitution that might be prepared without their consent, this country would be involved perpetually conquering them. The conquest would not be one and for ever. I do not wish to take more time than I have taken and I will conclude by again referring to Burke. Burke has said somewhere that it is easy to give power, it is difficult to give wisdom. Let us prove by our conduct that if this Assembly has arrogated to itself governing powers it is prepared to exercise them with wisdom. That is the only way by which we can carry with us all sections of the country. There is no other way that can lead us to unity. Let us have no doubt on that point.(Speech concludes)

 

It is very difficult to resist the temptation of quoting the mammoth and brilliantly revealing speech. The resolution launched by Panit Nehru was successfully hurdled. May be, because of this daring act of offence Dr. Jayakar was dropped from the Assembly in July next year and Dr. Ambedkar who ceased to be a member of the Constituent Assembly from the 23^rd of June 1947, as a consequence upon the partition of India in particular Bengal, wherefrom he go himself elected was re-elected in the Assembly before the 14^th July, 1947 when the Assembly was to sit next time. For this Dr. Rajendra  Prasad requested Mr. B. G. Kher the then Prime Minister of Bombay, on 30^th June, 1947, to elect Dr. Ambedkar immediately.

 

The presence and participation of Dr. Ambedkar in the framing of the Constitution of India was so indispensable and important that the members of the Constituent Assembly and leaders of the Nation could not think even a day, what to talk about a session, without Dr. Ambedkar in the Assembly’s deliberations. There was no other member in the Assembly so senior, qualified and equipped as Dr. Ambedkar was. None in the Constituent Assembly was associated for such a protracted period as Dr. Ambedkar in the process of framing of the Constitution of India from so early stages. Dr. Ambedkar started contributing in the fathering of the Constitution of the country from the year 1928 by his working with the Simon Commission. This Commission eventually turned into the Round Table Conference which gave the Communal Award 1932 and the Government of India Act, 1935. Constituent Assembly was responsible to give it its final shape. On 29^th August, 1947 he was unanimously elected as the Chairman of the Drafting Committee by its seven members, which was up only on the previous day. Therefore, Dr. Rajendra Prasad very rightly wrote to direct the then P.M. of Bombay Province :

 

“ Apart from any other consideration we have found Dr. Ambedkar’s work both in Constituent Assembly and the various committees to which he was appointed to be of such an order as to require that we should not be deprived of his services. As you know, he was elected from Bengal and after the division of the province he was ceased to be a member of the Constituent Assembly commencing from the 14^th July 1947 and it is therefore necessary that he should be elected immediately.”

 

For his brilliant contribution in framing the Constitution of India, which is the largest ever written Constitution on the Earth, Dr. Ambedkar was conferred with the highest degree in the Law faculty, the LL.D by the Colombia University of U.S.A.

 

JAI BHIM.

 

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