Tag Archives: 22 Vows administered by Dr Babasaheb Ambedkar

12th -13th January in Dalit History – Reiteration of leaving Hinduism by Dr. Ambedkar

12 – 13 Jan 1936:  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.


13 Jan 1946: Dr. Ambedkar returned to Bombay from Delhi by train and left the same day to Sholapur where he addressed a public meeting.


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Ram Ke Nam – Full Documentary

Original Description: IN THE NAME OF GOD focuses on the campaign waged by the militant Vishwa Hindu Parishad (VHP) to destroy a 16th century mosque in Ayodhya said to have been built by Babar, the first Mughal Emperor of India. The VHP claim the mosque was built at the birthsite of the Hindu god Ram after Babar razed an existing Ram temple. They are determined to build a new temple to Ram on the same site. This controversial issue, which successive governments have refused to resolve, has led to religious riots which have cost thousands their lives, culminating in the mosque’s destruction by the Hindus in December of 1992. The resulting religious violence immediately spread throughout India and Pakistan leaving more than 5,000 dead, and causing thousands of Indian Muslims to flee their homes.

Filmed prior to the mosque’s demolition, IN THE NAME OF GOD examines the motivations which would ultimately lead to the drastic actions of the Hindu militants, as well as the efforts of secular Indians – many of whom are Hindus – to combat the religious intolerance and hatred that has seized India in the name of God.


Filmfare Award, Best Documentary, India, 1992
National Award, Best Investigative Doc. India, 1992
Ecumenical Prize, Nyon, Switzerland, 1993
Documentary Prize, Freibourg, Switzerland, 1993
Citizen’s Prize, Yamagata, Japan, 1993

Watch from the following links –

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9th January in Dalit History – Dr. Ambedkar at the fourth sitting of Round Table Conference in London

9 January 1930: Leadership cannot be imposed, it must be accepted by those on whose behalf it is claimed – Dr. Ambedkar

Janta newspaper reported the following: ‘The greatest presumption on Gandhi’s part at the Round Table Conference was that he claimed that he represented the depressed classes and not Dr. Ambedkar…. Leadership cannot be imposed, it must be accepted by those on whose behalf it is claimed.’

9 January 1931: Dr. Ambedkar at the fourth sitting of Round Table Conference in London, recommended transfer of police powers from minister to the Governor in times of imposition of emergency[1]  

Dr. Ambedkar at the Round Table Conference

Dr. Ambedkar at the Round Table Conference

This was the fourth sitting of Round Table Conference in London on the sub-committee No VII where the Police Act was being deliberated.

Mr. Zafrullah Khan : If I may add just this. Perhaps the members of this Committee are not all aware that both the Federal Structure Sub-Committee and the Joint Sub-Committee set up by Sub-Committees Nos. I and II have suggested quite a large number of enactments on comparatively unimportant subjects to be placed in that list under Section 80(3)(h)„ and if we put the Police Act under that it will not contravene any principles whatever.

Dr. Ambedkar: I am in general agreement with Mr. Zafrullah Khan. The reason why the Police Act is not placed in the Schedule today is that the subject is a reserved subject, therefore as a matter of fact the Government of India has a complete control over the Department of Law and Order; and when the Department of Law and Order comes to be transferred the position will be altogether different. I think it will be necessary to consider whether we should not at least for the transitional period, consider the necessity of certain safeguards at least for keeping such as they exist at the present time.  I personally am in favour of the suggestion that is Police Act should be included in the Schedule which requires today the previous sanction of the Governor-General or the Government of India. There is another point to which I should like to draw your attention with respect to the question of the Police and the Department  of Law and Order, a point which I raised also in the Provincial Constitution Sub-Committee. This question has been considered, of course, from the standpoint of the responsibility of the future Provincial (State) Governments.  It seems to me that this question has also to be considered from the standpoint of the different minorities in the Provinces and the emergency occasions which may arise on occasions of communal trouble and such other emergencies.  It seems to me that it is indeed a great safeguard for the minorities in the different Provinces to know which officer belonging to what community is going to administer law and order in that particular locality when a communal riot has taken place.  We are all aware that all Police Officers are accused of partiality and of showing favour to one community or the other.  There may not be sufficient justification for that accusation; but there maybe cases when there may be abundant justification for the partiality of the officers operating law and order in those particular localities. It seems to me that it is very necessary in the interests of the protection of the minorities that the transfer and posting of Police Officers should not be, at least in times of emergency, in the hands of Ministers. It may be that a Minister who may have a communal majority in the Province may on any particular occasion shift a Police Officer who may not favour the particular community to which he belongs.

Mr. Zafarullah Khan : Ordinarily the Inspector-General does it.

Dr. Ambedkar : I know that in the Bombay Presidency a great row was created on account of the transfer of Police Officers. I do not know whether it was done under the Inspectorof Police or by the Officer in charge; but I think that is a great safeguard which it is necessary to provide for in the future Constitution of India.  My specific proposal is this, that in cases of emergency, as a riot or communal trouble takes place, the Governor should have over-riding powers over the Minister in different localities with regard to the Police.

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8th January in Dalit History – Buddhist Flag Day

8th January: Buddhist Flag Day

The Buddhist flag is a modern creation and it was jointly designed by Mr J.R. de Silva and Colonel Henry Steele Olcott (American journalist) to mark the revival of Buddhism in Ceylon (presently Sri Lanka) in 1880. They designed a flag from the six colours of the aura that shone around the body and head of the Buddha after His Enlightenment. The Buddhist flag and American flag were draped on Colonel’s dead body in 1907 before his cremation.

The flag later came to symbolize the unity of Buddhists. Thereafter, it has been used worldwide and has been used in nearly 60 countries during Buddhist festive seasons, particularly during the Vesak celebrations.  The Buddhist Flag was first hoisted in 1885 in Sri Lanka. It is a symbol of faith and peace used throughout the world to represent the Buddhist faith and to mark the revival of Buddhism. It was accepted as the International Buddhist Flag by the 1952 World Buddhist Congress.

There are five vertical stripes of red, yellow, blue, white and orange. The sixth colour is a compound of the first five, but for design purposes its five ingredients are all shown in small horizontal stripes on the flag.

The horizontal bars signify peace and harmony between all races through out the world. The vertical bars represent eternal peace within the world.

In simple terms, the Buddhist Flag implies that there is no discrimination of races, nationality, areas or skin colour; that every living being possess the Buddha Nature and all have the potential to become a Buddha. The colours symbolise the perfection of Buddhahood and the Dharma.

The Blue light that radiated from the Buddha’s hair symbolises the spirit of Universal Compassion for all beings. It also represents the noble quality of “confidence” of the Buddha.

The Yellow light that radiated from the Buddha’s epidermis symbolises the Middle Path which avoids all extremes and brings balance and liberation. It also represents the noble quality of “holiness” of the Buddha.

The Red light that radiated from the Buddha’s flesh symbolises the blessings that the practice of the Buddha’s Teaching brings. It signifies achievement, wisdom, virtue, fortune and dignity. It also represents the noble quality of “wisdom” of the Buddha.

The White light that radiated from the Buddha’s bones and teeth symbolises the purity of the Buddha’s Teaching and the liberation it brings. It also represents the noble quality of “purity” of the Buddha.

The Orange light that radiated from the Buddha’s palms, heels and lips symbolises the unshakable Wisdom of the Buddha’s Teaching. It also represents the noble quality of “absence of desire” of the Buddha.

Buddhist flag

8 Jan 1934: Dr. Ambedkar returned by Victoria to Bombay (presently Mumbai) from London’s round table conference. [1]

He was in high spirits and talked gaily with his friends and admirers. In an interview which he gave at the Pier he said that the Joint Committee might modify the proposals made in the White Paper, but, in the main, they would be accepted. “We should accept them and agitate for more. I will not sit with folded hands hands and do nothing”, he added.

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6th January in Dalit History – Reservation for all Dalits & Dr. Amedkar’s dream of university unfulfilled

6 January 1929: First All Assam Depressed Classes Conference

The conference was presided by Senapati Sonadhar Das. The conference raised the demand for separate electorate for the Depressed Classes[1]. Due to conspicuous presence of tribal population there was no severe form of untouchablity in Assam. Therefore, the dalit movement was not so strong. The movement in that state was more under the influence of Congress party than that of the Scheduled Castes Federation.[2]


6 January 1939: Dr. Ambedkar addressed a big meeting of agriculturists at Mahad (Raigad district of Maharashtra) where he impressed upon the audience that the Congress Ministry had failed to mitigate their woes[3].

He said that the Premier Kher (Pirme Minister of Bombay) was simply a figure head; and he described the other Ministers of the Provincial Government as dogs at the door of Sardar Patel. Referring to the boastful statement of Sardar Patel, which he had made at a reception given to Kher in Gujarat, to the effect that they welcomed Kher as a devotee of Gandhi and not as Premier Kher, otherwise thet would have sent him back unceremoniously, Dr. Ambedkar said that he would wreak vengeance on Patel for this dire insult inflicted upon a Maharashtrian. If Patel dared insult him in this manner, he added, he would thrash him. This was no a soliloquy; this was a public speech! It was a natural outburst of anger sprung from a strong mind which was consitenet with its contempt for the Congress leaders’ rude mentality, and determinied to show its superiority.

The above outburst is also a sequale to the immediate past incidents. In September 1938, the Industrial Disputes Bill was taken up by the Bombay Legislative Assembly. Dr. Ambedkar and Jamnadas Mehta opposed the Bill tooth and nail. Ambedkar described Bill as bad, bloody and bloodthirsty inasmuch as it made a strike under certain circumstances illegal and affected the right of the labourer to strike. Ambedkar stated that according to him strike was a civil wrong and not a crime, and making a man serve against his will was nothing less than making him a slave. He continued that the Bill ought to have been called ‘the Worker’ “Civil Liberties Suspension Act”. Ambedkar then teased the Government by saying that it was a Government, which claimed to be elected on labour votes; but it did not stand by its election pledges. It was a democracy, he added, that was enslaving the working class, and therefore it was a mockery of democracy. But the Congress Ministry was determined to pass the Bill, which they ultimately did despite massive rally at Kamgar Maidan (on 6 & 7 November) and strike (on 7 November) were organized by Independent Labour Party. Also on 25 December, Swami Sahajanand, the Peasant leader from Uttar Pradesh, saw Dr. Ambedkar at his residence in Bombay and had a talk with him about the labour problem in Bombay and the agrarian reforms in general. He tried to persuade Ambedkar to join the Congress to form a united front against imperialism.


6 January 1940: Periyar met Dr. Ambedkar in Mumbai[4]

By 10.00 a.m, Periyar arrived at Dadar station with his colleagues (Justice T. A. V. Nathan, P. Balasubramaniam – Editor of Sunday observer, the mouth piece of Justice Party, C. A. Annadurai, the General Secretary of Justice Party, T. P. S. Ponnappan and C. Panjatcharam). He was given a reception and taken by a decorated coach fitted with two white horses! Evening, he met Dr. Ambedkar and latter took the former to his residence. Both discussed on various social and political issues from 9.00 to 10.30 p.m.

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5th January in Dalit History – Birth of Dr. Bhadant Anand Kausalyayan

5 January 1905: Birth of Dr. Bhadant Anand Kausalyayan

Dr. Bhadant Anand Kausalyayan was a Buddhist monk, Scholar, Traveller and a prolific writer from India. He is considered as one of the great activists of Buddhism of the 20th century. He was influenced by Great Buddhist Scholar, Social Reformer Mahapandit Rahul Sankrityayan and Dr. Ambedkar.

Dr. Bhadant Anand Kausalyayan

Dr. Bhadant Anand Kausalyayan

Bhadant Anand Kausalyayan was born Harnam Das on January 5, 1905 in Sohana Village of Ambala District in Punjab. He did B.A from National College in Lahore. His travels took him to different parts of World for promoting Buddhism just like his mentor Mahapandit Rahul Sankrityayan. He devoted his full life to serve Buddhism. He always wanted to have experience of traveling far distances across many countries and discover new things. His aim was to continue the tradition started by his inspirations.

He contributed a lot to Indian Travel Literature (यात्रा वृतांत) and Hindi. He loved Hindi as a child loves his mother and supported it in many ways. He worked for Hindi Sahitya Sammelan, Prayag, Rastrabhasha Prachar Samiti, Vardha etc. He used very simple language in his books that every one can easily understand. He wrote many Essays, Novels, books on his travel to different places. Many of his books were also written on Buddhism. More than 20 of his books were published.

Dr. Ambedkar left behind lacs of Buddhist followers who were in need of strong Buddhist (religious) leader particularly in Maharashtra. So Bhadant Anand Kausalyayan travelled and guided Maharashtra dalit Buddhists. He also translated Dr. Ambedkar’s monumental work ‘The Buddha and His Dhamma’ in Hindi for the benefit of people. He also traced and collected original resources from Pali Tripitika and other Buddhist literature, which Dr. Ambedkar had not done.

Dr. Bhadant Anand Kausalyayan was the Chief Officiating Priest at the funeral ceremony of Dr. Ambedkar on 7 December 1956 at Dadar, Mumbai. He has solemnized the spontaneous ‘Diksha’ ceremony that was moved by Dadasaheb Gaikwad by the monk by making the whole assembly recite the sacred Buddhist hymns and 22 vows. He had declared that Dr Amabedkar had attained nirvana. It was under his guidance that the cremation ceremony was performed.[1]

The books that he has authored are: Bhikkhu Ke Patra, Jo Bhula Na Saka, Aah! Aisi Daridrata, Bahanebazi, Yadi Baba Na Hote, Rail Ke Ticket, Kahan Kya Dekha, Sanskriti, Desh Ki Mitti Bulati hai, Bauddha Dharma Yek Buddiwadi Adhyayan, Shri Lanka, Hindi translation of Buddha and His Dhamma by Dr B R Ambedkar, Manusmriti kyon Jalai Gai?, Bhagwad Gita ki Buddhiwadi Samiksha, Ram Kahani Ram ki Jabani, An Intelligent Man’s Guide to Buddhism, ‘ ‘Bodhidrum ke kuch panne, Dharm Ke Naam par, Bhagvan buddha aur unke anuchar, Bhagvan buddha aur unke samkalin bhikshu, Boudh dharma ka sar a hidi translation of essence of buddhism by P l Narsu, Bhadant Anand Kaushalyan jeevan va karya – by Dr. M.L. Gautam (Life and work of Ven. Dr. Bhadant Anand Kausalyan), Avashyak Pali (Basic Pali) – by Ven. Dr. Bhadant Anand Kaushalyayan, The Gospel of Buddha : Translation by Ven. Dr. Bhadant Anand Kaushalyan of the book – The gospel of Buddha by Paul Carus, ‘ ‘Dhammapada Hindi translation,  ‘Riddles of Hinduism hindi translation of Dr. Ambedkar’s book

Dr. B. R. Ambedkar

Dr. B. R. Ambedkar

5 January 1938: Speech of Dr, Ambedkar in Sholapur[2]

This was the second day of Dr. Ambedkar’s visit to Sholapur where he made made another important speech. The local Christians were eager to hear his views on religion. So he addressed a meeting of the Christians under the Presidentship of the Rev. Gangadhar Jadhav.

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04th January in Dalit History – Mahatma Phule film was inaugurated by Dr. Ambedkar

4 January 1938: Reception was given to Dr. Ambedkar by the Sholapur Municipal Corporation[1].

Earlier on 30 December 1937, Dr. Ambedkar had addressed a conference which supported whole-heatedly the Mahar Vatan Bill that was introduced in the Assembly by their leader. From Pandharpur, Dr. Ambedkar went to Sholapur to address the Matang Conference. On his arrival, he was presented with a civic address of welcome by the Sholapur Municipality on the morning of 4 January 1938, at the Bhagwat Chitra Mandir. Dr. Ambedkar made a very important speech, expressing his views on the working of Parliamentary Democracy.

“In the political situation,” he delcared, “that has grown up in this country, there has grown the habit among the people of paying homage to only one political party, the Congress.”

“I am no believer,” continued he, “in Democracy as an ideal to be pursued in all circumstances and in all claims; and having regard to the present-day condition in India, Democracy is a most unsuitable system of the Government. At any rate, for some time India needs the strong hand of an enlightened autocrat,”

“In this country we have,” observed he, “Democracy, but it is a Democracy which has ceased to exercise its intelligence. It has bound itself hand and foot to one organization and only one. It is not prepared to sit in judgement over the doings or thinking of this organization. I consider it the greatest malasise, a disease and a sickness. It has affected all our people. They are intoxicatated.” “Unfortuanely,” he added, “the Indian people are by tradition men who have more faith and less wit. Anyone who does anything out of the ordinary, does something so eccentric as to be called in other countries as insane person, acquires in this country the status of a Mahatma or Yogi. And people follow him as the sheep follow the shepherd…. Democracy must learn to give a respectful hearing to all who are worth listening to.” “I am glad,” he concluded, “that the Sholapur Municipality has set an example in voting an address to me who do not belong to an organization which claims to be the only organization in the country and which all people are in a mood to uphold at present.”


4 January 1954: Dr.Ambedkar performed inaugural Ceremony of biopic film Mahatma Phule at a famous studio in Bombay (now Mumbai)[2]

Dr. Ambedkar’s health had deteriorated again and for over two months he was under close treatment at Hotel Mirabille in Bombay. Although bedridden, he performed the inaugural ceremony of Atre Pictures Marathi offering ‘Mahatma Phooley’ at the famous studio in Bombay on Sunday, January 4, 1954. The film won the first prestigious President’s Silver Medal for Best Feature Film in Marathi in the 2nd National Film Awards function presented on December 21, 1955.[3],[4]

Acharya P.K.Atre was the Director, P Ramakant gave the music, Jyotiba Phule was played by Baburao Pendharkar and Savitribai Phule was played by Sulochana. Vasanat Rao Deshpande and Asha Bhosle were the playback singers.


[1] Dhananjay Keer, Dr. Ambedkar: Life and Mission book, pg 298-299

[2] Dhananjay Keer, Dr. Ambedkar: Life and Mission book

[3] State award for films 1955 (book), Ministry of Information and Broadcasting, New Delhi

[4] Uddhav Shelke and Anand Patil, Makers of Indian Literature book, pg 41


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Watch – Shudra : The Rising (Full Movie)

You can watch the movie from this link http://youtu.be/cNYLpp-5wwA


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