Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar .. accepted the title “Riddles in Hinduism”, given by Dr. Ambedkar in his. Dr. Bhimrao Ramji Ambedkar, was the first Minister of Law soon after the Why did the brahmins make the hindu gods fight against one another? Riddle no. Indological Books, 'Riddles In Hinduism - Dr. B.R. wfhm.info'.

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Riddle in Hinduism. Bhimrao R. Ambedkar. Submitted in partial generosity and the assistance of Dr. Ambedkar Research Institute, Nagpur, for making. Shivaji Kon Hota Govind Pansare Full PDF eBook Download. Uploaded Bhimrao Ramji Ambedkar (Marathi: डॊ. Riddles in Hinduism - Dr. B.R. Ambedkar. Riddles in Hinduism book. Read 22 reviews from the world's largest community for readers. “The Vedas are a worthless set of books. There is no reason eit.

I am a Hindu and glad to be one but, I suspect, not for the same reasons that the sticker-writer had in mind. I carry my Hinduism not on my sleeve or for that matter on my forehead but in my heart and in my attitudes.

Ambedkar, the architect of our Constitution who converted to Buddhism as even 20th century Hinduism, despite the efforts of Mahatma Gandhi, had failed to purge itself of the scourge of the caste system, wrote a critique which he called the Riddles of Hinduism. This forms the fourth volume of the Selected Works of B. Ambedkar, published by the Government of Maharashtra.

Riddles has an appendix in which Dr. Ambedkar comments on the conduct of the heroes of the Indian epics, the Ramayana and the Mahabharata, Rama and Krishna, in not very flattering terms.

His sources are unimpeachable. In the case of the Ramayana from the great lndian Sage Valmiki himself. This is not the first time that someone has taken a swipe at Rama or Krishna. Compared to what some others have said, Dr.

Ambedkar is mild. The followers of E. Yet all these have not in any way eroded the appeal these Gods have for the Hindus who continue to worship them with the same fervour.

The Shiv Sena, a militant political party which makes no bones about its pro-Hindu stance, demanded that the book be withdrawn as it wounded the religious feelings of Hindus. This provoked the followers of Dr. Caught in a controversy of their own creation, the Government was at a loss.

During the period of the controversy one even saw policemen protecting Dr. He was not given drinking water at the office and was denied accommodation anywhere in Baroda. When he managed an accommodation in a Parsi hotel, he was forced to vacate again, as the upper caste inmates resisted his stay.

When the Maharaja referred the matter to the Dewan he expressed his helplessness. In he returned to Mumbai and did small jobs just for a means of survival.

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Even in great difficulties also he continued his intellectual pursuit. His articles were published in journals like Journal of Indian Economic Society. By the mid s, the Congress also started the movement against untouchability and worked towards constitutional reforms for them. Ambedkar criticized the proposed agenda of the Congress because under it the executive and legislature derived their mandates from and were responsible to different powers.

G Tilak, and others participated in the meeting, Ambedkar did not participate in it since he was critical of those kind of activities started by leaders belonged to upper castes.

In , Ambedkar was invited to give evidence before the Southborough Franchise Committee. He demanded separate electorate and reserved seats for the Depressed Classes in proportion to their population.

He argued that any scheme of franchise and constituency that fails to bring about representation of opinions, as well as representation of persons, falls short of a popular government. Ambedkar started his movement in He started fierce propaganda against the Hindu social order and launched a journal Mook Nayak in and Bahishkrit Bharat in for this purpose.

Through its issues he put due stress on the gender equality and the need for education, and exposed the problems of the depressed as well as women. During , he got the opportunity for post-doctoral research at the University of Bonn in Germany.

His exposure to the West has influenced his perception on feminist issues. It is well known that Ambedkar had the habit of working for more than eighteen hours a day without any difficulty.

His reading habit helped him to understand the feminist developments in different cultures and countries around the world. Mill expressed in the Subjection of Women, the legal subordination of one sex to the other is wrong in itself and one of the chief hindrances to human development; and ought to be replaced by a principle of perfect equality, admitting no privilege or power on the one side, nor disability on the other, Ambedkar also holds the same views on work for the untouchables and women.

After returning to India he devoted his life fully to work for the depressed classes including women. He was firmly committed to the ideals of equality, liberty and fraternity.

In , he started practising law at the Mumbai High Court. Venubai Bhatkar and Renubai Shambharakar are worth mentioning. In , Bahishkrit Hitakarni Sabha was formed to work for the socio-political equality of depressed people and promoting their economic interests. In the Mahad Satyagraha for temple entry in , even caste Hindus participated. Shandabai Shinde was one such participant. In the Satyagraha it was decided to burn the Manusmriti, which humiliated women, and shudras.

In the demonstration after the bonfire of the Manusmriti more than fifty women participated. Ambedkar addressed the meeting thereafter and advised women to change their style of wearing saree, wear lightweight ornaments, not to eat meat of dead animals. It was upper caste women like Tipnis who taught them proper way of wearing sarees. Along with the Depressed Classes Conference in Nagpur in , women also had their separate conference.

In the Kalram Temple Entry Satyagraha at Nasik in five hundred women participated and many of them were arrested along with men and ill treated in jails.

To face tortures along with their men, women also organized their Samata Sainik Dal. When Ambedkar returned to India after attending the round table conference in , hundreds of women were present for the committee meetings. The encouragement of Ambedkar empowered women to speak out boldly their feelings. We call these social rights. We should also get the political right to rule, sitting near the seat of the Viceroy.

We will fill all the jails in the country. Why should we be scared of lathi-charge or firing? On the battlefield does a warrior care for his life? It is better to die a hundred times than live a life full of humiliation. We will sacrifice our lives but we will win our rights. Ambedkar was highly pleased with the awakening and activities of women. On 13th August, he wrote to one of his friends, Meshram about this.

Limaye, In the movement, his strategy was similar to Gandhian method though he had disagreements on many things with Gandhi. To him the emphasis was on reconstruction of the Hindu society on the basis of equality rather than the social reforms initiated by Brahma Samaj or Arya Samaj because their attempts were limited only to the upper strata of the society.

Ambedkar, Hinduism and the ‘Riddles’ controversy

His in depth study of Smritis and Shashtras and his experience from the response of upper castes during his temple entry movement crystallized his conclusions on Hindu philosophy and society. Gaining inspiration and encouragement from Ambedkar, many women wrote on topics like Planning, Buddhist philosophy and such other topics. Women also wrote plays, autobiographies, and participated in Satyagrahas. Tulsabai Bansode started a newspaper Chokhamela.

This showed how Ambedkar created awareness among poor, illiterate women and inspired them to fight against the unjust social practices like child marriages and devdasi system.

Hence, there are Articles like 15 3 , 51 A , and so on. He looked upon law as the instrument of creating a sane social order in which the development of individual should be in harmony with the growth of society. He incorporated the values of liberty, equality and fraternity in the Indian Constitution. Based on the belief that any scheme of franchise and constituency that fails to bring about representation of opinions as well as representation of persons falls short of creating a popular government, he submitted the Constitution with a warning.

In politics we will have equality and in social and economic life we will have inequality. In politics we will be recognizing the principle of one man one vote and one vote one value. In our social and economic life, we shall, by reason of our social and economic structure, continue to deny the principle of one man one value.

How long shall we continue this life of contradictions? How long shall we continue to deny equality in our social and economic life?

If we continue to deny it for long, we will do so only by putting our political democracy in peril. We must remove this contradiction at the earliest possible moment or else those who suffer from inequality will blow up the structure of political democracy which this Assembly has so laboriously built up.

The Bill provided for several basic rights to women. It sought to abolish different marriage systems prevalent among Hindus and to establish monogamy as the only legal system. It aimed at conferment of right to property and adoption of women. It provided for restitution of conjugal rights and judicial separation. It attempted to unify the Hindu code in tune with progressive and modern thought. Mathew, ; Ahir, In when the Hindu Code Bill was introduced in parliament and debated on the floor of the house, the opposition was strong against the Bill.

Ambedkar tried his level best to defend the Bill by pointing out the drawbacks of Indian society and arguing that the ideals in the Bill are based on the Constitutional principles of equality, liberty and fraternity and that in the Indian society characterised by the caste system and the oppression of women since women are deprived of equality, a legal frame work is necessary for a social change in which women have equal rights with men.

Arya, However, the Bill could not withstand the opposition from the Hindu orthodoxy. In reality, the Bill was a threat to patriarchy on which traditional family structure, was bounded and that was the major reason behind the opposition. Therefore, on the eve of the first elections in Prime Minister Jawaharlal Nehru dropped the Bill by saying that there was too much opposition. On this issue, the then Law Minister Dr.

Ambedkar resigned. His explanations for resignation show how the parliament of independent India deprived its women citizens of even basic rights. His resignation letter dated 27th September reads as follows: I will now deal with a matter, which has led me to finally to come to the decision that I should resign.

It is the treatment, which was accorded to the Hindu code. The Bill was introduced in the House on the 11th April After a life of four years it was killed anddied unwept and unsung after 4 clauses of it were passed. While it was before the house it lived by fits and starts. For full one year the Government did not feel it necessary to refer it to Select Committee.

It was referred to the Select Committee on 9th April, The report was presented to the House on 12th August, and The motion for the consideration of the Report was made by me on 31st August It was merely for making the motion that the Bill was kept on the Agenda. The discussion of the motion was not allowed to take place until the February Session of the year Even then it was not allowed to have continuous discussion.

Riddles In Hinduism Dr. B. R. Ambedkar

It was distributed over 10 months, 4 days in February 1 day in March and 2 days in April After this, one-day was given to the Bill in December , namely the 19th December on which day the House adopted my motion that the Bill as reported by the Select Committee be taken into consideration.

No time was given to the Bill in the year Next time the Bill came before the House on 5th Feb. Only three days 5th 6th and 7th of February were given to the bill and left there to rot. This beingthe last session of the parliament, the Cabinet had to consider whether the Hindu Code Bill should be gone through before this Parliament ended or whether it should be left over to the new Parliament.

The Cabinet unanimously decided that it should be put through in this Parliament. So the Bill was put on the Agenda and was taken up on the 17th September for further clause by-clause consideration. As the discussion was going on the Prime Minister put for a new proposal, namely, that the Bill as a whole may not be gone through within the time available and that it was desirable to get a part of it enacted into law rather than allow the whole of it to go to waste. It was a great wrench to me.

The Bill in its truncated form went on. After two or three days of discussion of the Bill the Prime Minister came up with another proposal.

This time his proposal was to drop the whole Bill even the Marriage and Divorce portion. This came to me as a great shock--a bolt from the blue. I was stunned and could not say anything. I am not prepared to accept that the dropping this truncated Bill was due to want of time. I am sure that the truncated Bill was dropped because other and powerful members of the Cabinet wanted precedence for their Bills.

I am unable to understand how the Banaras and Aligarh University Bills and how the Press Bill could have been given precedence over the Hindu Code even in its attenuated form? I got the impression that the Prime Minister although sincere had not the earnestness and determination required to get the Hindu Code Bill through.

In regard to this Bill I have been made to go through the greatest mental torture.

The aid of Party Machinery was denied to me. The Prime Minister gave freedom of Vote, an unusual thing in the history of Party. I did not mind it. But I expected two things. I expected a party whip as to time limit on speeches and instruction to the Chief whip to move closure when sufficient debate had taken place. A whip on time limit on speeches would have got the bill through. But such a whip was never issued.

The conduct of the Minister for Parliamentary Affairs who is also the Chief whip of the party in connection with the Hindu Code, to say the least, has been most extraordinary. He has been the deadliest opponent of the Code and has never been present to aid me by moving a closure motion. For days and hours filibustering has gone on a single clause.

But the Chief Whip whose duty it is to economize Government time and push on Government Business has been systematically absent when the Hindu Code has been under consideration in the House.

I have never seen a case of Chief whip so disloyal to the Prime Minister and the Prime Minister so loyal to a disloyal whip.It is an online library of all Indian liberal writings, lectures and other materials in English and Indian regional languages, with an aim to preserve an often unknown but very rich Indian liberal tradition. It is possible to carry on in such circumstances.

Even then it is extremely informative and important and is worth more without Navayana's annotations.

This is an elementary requirement of justice. But after meeting with Sikh leaders, he concluded that he might get "second-rate" Sikh status, as described by scholar Stephen P. But the insult and humiliation from upper caste colleagues disappointed him and forced him to leave the job.

Every time there has been an overwhelming majority in favor even on clause 4, which is the soul of the Hindu Code. Sudras and untouchables have nothing much to gain from it.

These were recklessly dumped in an open yard. I must have a spare copy with me.

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