A many splendoured personality, Dr. Babasaheb Ambedkar, was a bright star in the Indian firmament. Hailed as the Messiah of depressed classes of India Dr. Ambedkar reached the acme of glory despite adverse conditions in life.

Born in the Mahar community Dr. Ambedkar underwent the agonising experience of being socially despised and ostracised. The pollution-purity syndrome of the caste Hindus inflicted the social disability by virtue of which the life opportunities to the so-called untouchables were denied. Having undergone the afflictions of untouchability, Dr. Ambedkar resolved to fight against it to its logical end. His very advent in the Indian socio-political scenario thus opened a tornado against the ideologues of high caste domination.

In many ways Dr. Ambedkar is considered an apostle of rights of the depressed classes in India. Unlike his predecessors who championed the cause of the so-called untouchables, Dr. Ambedkar endeavored to bring about a radical transformation of the consciousness of the downtrodden. He was not merely interested to effect reforms within the predominant Hindu hierarchical caste structure. His point of departure was to reject the ascribed status of the  depressed classes lock, stock and barrel and create conditions wherein they could assert their rights for their resurgence. His approach to the problems of depressed classes was different from other in the sense that his ideas and actions subsumed the totality of their socio-political and economic emancipation. And in undertaking this daunting and arduous task he never fell back upon the affluent sections of society.

Dr. Ambedkar's methodology was remarkably novel.It was not aimed at reinterpreting the scriptures. Neither was it  oriented to pin-point the irrationalities of the hide-bound attitudes of the caste Hindus.For he was not interested to focus attention merely on the reforms within. His was an attempt to attack the very ideological basis of the social institutions. Therefore he made profound studies of the scriptures and gave sociological explanation to the problems of untouchability in contrast to the divine origin theory which provided it sacramental legitimacy. His work who were the sudras? stands a clear testimony to his approach.

He was not disposed towards uncritical acceptance of the scriptural values. For he believed that application of reason and critical spirit in interpreting the sacred books are of vital importance. This was in consonance with the intellectual tradition which found expression in the liberal ideology of the Buddhist philosophy of the orient.

Dr. Ambedkar's incessant criticism of the sacred books led him to believe that the societal norms must change from time to time. No norms, no ideal can guide a society eternally. Norms and values must change to meet the exigencies of the situation. He wrote:

"Ideal as norms are good and necessary. Neither a society nor an individual can do without a norms, but a norms must change with time and circumstances. No norms can be permanently fixed. There must always be room for revaluation of values of our norms. The possibility of revaluing values remain open only when the institution is not invested with sacredness."

His protestant approach with regards to the scriptures, not only helped in making depressed classes conscious of their dehumanised position but also quickened the forces for wider reforms in the stratified Hindu fold. Thus his major theoretical contribution lay in highlighting the issue involving the oppressed section of society. He proved that the social inequality as practised by the caste Hindus against the so-called untouchables, is just not national but also legal. In his writings he amply demonstrated that the scriptures accorded sanctions to the issues of untouchability there by making it sacrosanct.

Dr. Ambedkar not only had a theoretical understanding of the social problems but also initiated steps to brings about a solution. But the strife for social democracy was not an easy task.

He mobilised people to protest against the dehumanising practice of the untouchability. Mahad Satyagraha launched in 1927 to draw water from a public tank exemplified his commitment to guarantee civic rights to the untouchables. Prior to this in 1919, he testified before the South borough committee to demand political rights for the depressed classes that Parliamentary forum is the ideal place to express grievance of the untouchables. He spokes eloquently on their issues in Bombay Legislative Assembly when he was a member of that body in preindependence days.

He was not only instrumental in launching a movement for the uplift of the so-called untouchables but also firmly institutionalised the same at a political plane. The setting up of independent Labour Party of India (1936). The Scheduled Caste Federation(1942) and the Republican Party was aimed at ameliorating the conditions of the downtrodden in general and depressed classes in particular.

His ceaseless efforts to uplift the untouchables did not make him a sectarian leader. His role as the Labour Member in the Viciroy's Executive Council during July 1942 and the June 1946 speaks volumes of his significant contribution to better the conditions of labour in the country. Some of the momentous legislation, relating to our welfare were initiated by him. He was instrumental in creating a National Employment Service, Coal Mines Labour Welfare Fund and Mica Mine Workers Fund. To enlarge the scope of the definition of workmen provided in the Workmen's compensation Act, 1923, He introduced a bill to amend the Act. This was done to bring more and more workers in to its ambit. With his initiatives the Indian mines Act, 1923 was amended to make mineowners responsible to provide basic facilities to workers.

Some of the most significant steps taken by Dr. Ambedkar as the Labour Member were the introduction of the Minimum Wages Bill and amendment of Factories Act to provide for paid leave, reduction in the hours of work and payment of overtime at double the normal rate.

His role as the Chairman of the Drafting Committee to draft the Constitution of free India overwhelmed the whole country. His grasp of the jurisprudence and his erudition reflected in the debates and discussion of the constituent assembly brought economics from one and all.

On technicalities of practice and procedure he was being relied upon as the authentic source. The President and other Members of the Constituent Assembly were beholden to him for his command over the niceties of law.

His claborate explanations on various provisions of the constitution and different amendments moved thereon elearly testified to his role as the architect of the constitution.

The successful adoption of the Constitution and more so its spectacular functioning during last five deacdes owe a lot to the vision and foresight of Dr. Ambedkar. The fact that the constitutional mechanism all over the developing world has not registered success to the extent Indial has achieved proves beyond doubt the sagacity of the architect of the constitution.

Apart from his role as the champion of rights of the depressed classes, architect of the constitution and Minister of Law, Dr. B.R.Ambedkar was no less active in the spiritual sphere, Being a voracious reader he studied profoundly the literature of many religions. He was deeply impressed by the tenets of Buddhism. He described Budha "as the greates teacher of mankind who taught the noblest doctrine of love". Dr. Ambedakr interpreted the rise of Budhism as a powerful revolt against brahminical supermacy which negated the principles of liberty, equality and fraternity. Lord Budha, according to Dr. Ambedkar, emphasised on reason and rationality in contradistinction to the prevailing practice of mean ingless rituals, sacrifice and right norms.

Dr. Ambedkar unlike many revolutionaries never rejected the role of religion in society. For him religion was an essestial instrument of the society for the uplift of the people. He like Burke, believed that true religion is the foundation of society, the basis on which civil government rests.

Dr. Ambedkar insisted that norms and values prescribed by scriptures should be rejected. But at the same time he underlined the need to replace the sacramental rules by a religionof principles. In line with lord Buddha's teachings he firmly believed that religion must come to terms with reason and morality and fundamental tenets of liberty, equality and fraternity.

To combat the bourgeoning poverty the India faced, Dr. Ambedak emphasised on state ownership of land, collective and co-operative farming and industrialistation. He had even teh foresight of saying that growing military expenditure will adversely affect our social priority. In the present day world it has been repeatedly emphasised that reduction in military expenditure is a fundamental prerequiste for the channelisation of scarce resources for productive pruposes.

His role is the opposition leader in Rajya Sabha during May 1952 to December 1956 was very effective. He was very active in the debates and discussions of teh council of States. His sense of participation manifested in his confidence and grasp of the issues he dealt with.

His analytical approach to the probelems comfron ted by the nation evoked a sense of appreciation from members cutting across party lines. His persuasive suggestion and forthright remarks on the acts of omission and commission by the government reflected his concern  for safeguarding teh national interest. Even though he was espousing the cause of the suffering millions, the importance he attached to the nation as whole was unquestionable. His innings as a parliamentarian was superb. Meticuloius preparation of the subject concerned used to from the backdrop on which he faced parliament Even his critics were impressed by his thought provoking ideas and suggestions.

The greatest contribution of Dr. Ambedkar to Indian political thought was his attempt to juxtapose social democracy with political demecracy. His ideas and actions throughout his life were oriented to achieve this. But this he did not to do at the cost of national interest. Whenever there was a conflict between his own ideas and objectives with the overall national interest it was the latter that prevailed. His famous statement in the cosntituent Assembly attest to this vision.

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 on eof the leaders of such a camp. But, Sir, with all this I am quite convinced that given time and circumtances nothing in the world will prevent this country from becoming one. A statesman, scholar, crusader of downtrodden above all a spiritual gide, Dr. Ambedkar has lift an indelible impression on the Indian history. His contributions to uplift the downtrodden have made him a cult figure among the depressed classes. He now lives in the hearts and minds of the millions of the suffering people. With "Jai Bhim" on their lips, they now look at him as the immortal soul whose memory  will ever guide the nation on the path of social justice, liberty and equality.