Maharaja Sayajirao Gaikwad, known as ‘Education is the only tool for change.’ He gave scholarships to Dr. Babasaheb Ambedkar from degree to higher education. Scholarships were given from Baroda for three years for degree, two years for M.A., one year after graduation and once again for one year, four times for seven years. The rule of Baroda government was to give scholarship only once to any student. For Dr. Ambedkar, Maharaj broke this rule not once but thrice. Dr. Ambedkar was getting scholarships from Baroda till he completed his education. On the same scholarship, Dr. Ambedkar completed his education. Not only did he complete it, but he also acquired the knowledge to show the light in the life of the untouchables. Later, Sayajirao Maharaj forgave all these scholarships. That is to say, one realizes the great contribution of Sayajirao Maharaj in creating an epoch-maker. Taking the opportunity, Dr. Ambedkar took higher education. After that, the work done for social reform and the work done for the constitution are well known. So if we want to look at their greatness, we need to look at the hard work of today's youth, not just the fame they have gained or their degrees. Today, Indians, especially the youth, are in dire need of emulating their hard work, not just how long they have studied. The sculptor of the Indian Constitution, Dr. Babasaheb Ambedkar was an eloquent speaker. He gave speeches on various topics from time to time for social enlightenment and social change as well as to change the minds of the people. That speech had the power of social change. Every word that came out of their mouths was weighty. Was a reality show. His speech threatened to destroy many years of tradition, superstition, and thousands of years of slavery. It takes strength, power and knowledge to break the fourfold system. That is why his speeches were written in golden letters in modern Indian history. Dr. When Ambedkar stood up to give a speech, the listener, who was listening to his speech, would keep quiet enough to make a noise. So the average listener sitting in any corner could hear his words. His patient voice sounded like an unbroken stream. Therefore, the desire to change oneself was naturally created in the minds of the common people. In short, Dr. Ambedkar’s thoughts were sky-rocketing and far ahead of time. Therefore, their speeches have become immortal. In such speeches, he spoke many times about the universal and triune truth. The grief-stricken people were blown away by the grief. Showed the untouchables a golden way to live. He always insisted that what is ours should be acquired by right. If not, he was ready to fight, satyagraha and climb on time. For this, he presented his solid views in front of everyone, regardless of who he was, in his speeches on various occasions. Many such original thoughts have been compiled in this short book. Though he gave speeches on occasion, it was full of thought. This wealth of Dr. Ambedkar’s thoughts is homogeneous, homogeneous and unbroken. There is no break in it. But for the convenience of the reader, it is divided into thirty important parts. Even when divided, the question often arises as to which area to place a particular thought. To take an example for this, while talking about the issue of untouchability, many issues like poverty of Hindustan, poverty of people, Chaturvarnya come up in it. So the question arises as to where exactly this idea should be placed. But in order to maintain homogeneity and coherence in their thoughts, the thoughts have been given together without much division. So there is a monotony in reading. These thoughts of Dr. Ambedkar are taken from the volumes of his Marathi speeches. It has been translated into English. There may be a syntactic difference between some of the original English speech ideas and the ideas in the presented collection; But that is the essence of the original thought. I think this book should be the inspiration for everyone working in various fields.

“What the Communist Manifesto is to the capitalist world, Annihilation of Caste is to India.” —Anand Teltumbde, author of The Persistence of Caste The classic work of Indian Dalit politics, reframed with an extensive introduction by Arundathi Roy B.R. Ambedkar’s Annihilation of Caste is one of the most important, yet neglected, works of political writing from India. Written in 1936, it is an audacious denunciation of Hinduism and its caste system. Ambedkar – a figure like W.E.B. Du Bois – offers a scholarly critique of Hindu scriptures, scriptures that sanction a rigidly hierarchical and iniquitous social system. The world’s best-known Hindu, Mahatma Gandhi, responded publicly to the provocation. The hatchet was never buried. Arundhati Roy introduces this extensively annotated edition of Annihilation of Caste in “The Doctor and the Saint,” examining the persistence of caste in modern India, and how the conflict between Ambedkar and Gandhi continues to resonate. Roy takes us to the beginning of Gandhi’s political career in South Africa, where his views on race, caste and imperialism were shaped. She tracks Ambedkar’s emergence as a major political figure in the national movement, and shows how his scholarship and intelligence illuminated a political struggle beset by sectarianism and obscurantism. Roy breathes new life into Ambedkar’s anti-caste utopia, and says that without a Dalit revolution, India will continue to be hobbled by systemic inequality.

Dr Bhimrao Ramji Ambedkar (1891-1956) is both the towering symbol of protest against age-old and contemporary forms of exploitation in India and a scholar-sage proposing fair terms of social association. An untouchable himself, he led a resolute and adroit struggle against untouchability and attempted to reformulate the terms of nationalist discourse in India. This selection draws from his major works, speeches, letters and memoranda.

Ambedkar was a prolific student, earning doctorates in economics from both Columbia University and the London School of Economics, and gained a reputation as a scholar for his research in law, economics and political science. In his early career he was an economist, professor, and lawyer. His later life was marked by his political activities; he became involved in campaigning and negotiations for India's independence, publishing journals, advocating political rights and social freedom for Dalits, and contributing significantly to the establishment of the state of India. In 1956 he converted to Buddhism, initiating mass conversions of Dalits.