Source Tr Azad

Tr Azad
1.” Men are mortal. So are the ideas. An idea needs propagation as much as a plant needs watering. Other wise both will wither and die. ” said Dr.BbasahibB.R B.R AMBEDKAR


2.” The conception of secular state is derived from the democratic tradition of the west. No institution which is maintained wholly out of statue funds shall be used for the purpose of religious instruction irrespective of the question whether the religious instruction is given by the state o any other body. ” said Dr.BbasahibB.R B.R AMBEDKAR


3. ” If you ask me, my ideal would be the society based on liberty, equality and fraternity n ideal should be mobile and full of channels of conveying a change taking place in part to another part. ” Said Dr.BbasahibB.R B.R AMBEDKAR


4.” To idealize the real which more often than not is full of inequalities is very selfish thing to do. It is only when a person finds a personal advantage in the things as they are that he tries to idealize the real. To proceed to make such an ideal real is nothing short of criminal. It means perpetuating inequality on the ground that whatever m is settled is settled for all times. Such a view is opposed to all morality. No society with ideal conscience has accepted it. On the contrary whatever progress in improving the terms of associated life between individuals and classes ha been made in the course of history, is due to entirely to the recognition of the ethical doctrine that whatever is never settled and must be resettled. ” said Dr.BbasahibB.R B.R AMBEDKAR
5. ” A historian ought to be exact, sincere and impartial, free from passion, unbiased by interest, fear, resentment or affection and faithful to the truth, which is the mother of the history, the preserver of the great actions, the enemy of oblivion, the witness of the past, the director of the future”. Said Dr.BbasahibB.R B.R AMBEDKAR


6.” In every country, the intellectual class is the most influential class. This is the class which can foresee, advise and lead. In no country, does the mass of the people live the life of intelligent thoughts and actions. her is no exaggeration in saying that the entire destination of the country depends upon its intellectual class. If the intellectual class is honest and independent, it can be trusted to take thee initiative and give a proper lead when a crisis arises. It is true that the intellect itself is no virtue. It is only means and the use of means depends upon the ends which an intellectual person persues.An intellectual man can be good man but he may easily be a rogue. Similarly an intellectual class may be a band of high souled persons ready to help, ready to emancipate erring humanity or it may easily be a gang of crooks or a body of narrow clique from which it draws its support ”. Said Dr.BbasahibB.R B.R AMBEDKAR


7.” My final words of advice to you are educate, agitate and organize have faith in yourself. With justice on our side I don’t see how we can loose our battle. The battle to me is matter of joy. The battle is in the fullest sense spiritual. There is nothing material or social init.For ours is a battle for the reclamation of human personality”. Said Dr.BbasahibB.R B.R AMBEDKAR
.8.” You must abolish your slavery yourseleves.Donnot depend for its abolition upon God or a superman. Remember that it is not enough that a people are numerically in the majority. They must be always watchful, strong and self respecting to attain and maintain success. We must shape our course ourselves and by ourselves”. Said Dr.BbasahibB.R B.R AMBEDKAR
9.” Untouchablity shuts all the doors of opportunities for the betterment in the life for untouchable. It does not offer an untouchable any opportunity to move freely in the society. It compels him to live in dungeons and seclusion; it prevents him from educating himself and following a profession of his choice.” Said Dr.BbasahibB.R B.R AMBEDKAR
10. ” Untouchablity has ruined the untouchable, the Hindus and ultimately the nation as well .If the depressed classes gained their self-respect and freedom ,they would contribute not only to their own progress and prosperity but by their industry ,intellect and courage would contribute also to the strength and prosperity of the nation. If the tremendous energy, the untouchable are re at present required to fritter away in combating the stigma of Untouchablity had been saved them. It would have been applied by them to the promotion of education and development of resources of their nation as whole. ” said Dr.BbasahibB.R B.R AMBEDKAR


11.Therehave been many Mahatmas in India whose sole object was to remove Untouchablity and to elevate and absorb the depressed classes but everyone has failed in their MISSION.Mhatanas have come,Mhatamas have gone but the Untouchable have remained as untouchables”. Said Dr.BbasahibB.R B.R AMBEDKAR
12.” From the point of view of annihilation caste, the struggle of the saints did not have any effects on the society. The value of man is axiomatic and self –evident, it does not come to him from the gilding of Bhakti.The saints did not struggle to establish this point. On the contrary, their struggle had very unhealthy effect on the depressed classes. It provided the Brahmins with an excuse to silence them by telling them that they would be respected if they attained the status of Chokhamela”.said Dr.BbasahibB.R B.R AMBEDKAR
15. ” Learn to live in the world with self respect. You should always cherish some ambition of doing something in this world. But remember that the age of selflessness has ended .A NEW EPOCH IS SET IN. All things are now possible because of your being able to participate in politics and legislature of your country.” said Dr.Babasahib B.R A
13.” It is mischievously propagated by the Hindu Scriptures that by serving the upper classes the Shudras achieve salvation.unotouchability is another appellation of slavery. No race can be raised by destroying its self respect. So if you really want to uplift the untouchables, you must treat them in the social order as free citizen, free to carve out their destiny”. Said Dr.BbasahibB.R B.R AMBEDKAR


14. ” What you have lost others have gained. Yours humiliation is matter of joy with others. You are made to suffer wants, privations and humiliations not because it was pre-ordained by the sins committed in your previous births but because of the overpowering tyranny and treachery of those who are above you. You have lands because the others have usurped them, you have no posts because others have monopolized them.Donnot believe in fate, believe in your strength”. Said Dr.Babasahib B.R AMBEDKAR
16. ” Some people think that religion is not essential to the society. At the roots of the Hindu Social System lies a Dharma as prescribed in Manu sriti.Such being the case I don’t think it is possible to abolish the inequality in Hindu Society unless foundation of the Smiriti-religion is removed and better one is laid in its place. I, however, despair of Hindu Society, being able to reconstruct itself in such a better foundation. ” said Dr.Babasahib B.R AMBEDKAR
17.” The religious conversion is not inspired by any material motive. There is hardly anything I cannot achieve even while being an untouchable. her e is no other feeling than that of a spiritual being underlying my religious conversion.Hindusim does not appeal to my conscience. My self-respect cannot assimilate Hinduism. In your case, change of religion is imperative for worldly as well as spiritual ends. Do not care for the opinion of those who foolishly ridicule the idea of conversion for material ends. Why should you under the fold for that religion which has deprived you of your honour, money, food and shelter”? Said Dr.Babasahib B.R AMBEDKAR
18. “Indians today are governed by two different ideolgyies.Their political ideal set in the preamble of the Constitution affirms a life of liberty, equality and fraternity. Their social ideal embodied in the religion denies them.”Said Dr.Babasahib B.R AMBEDKAR
19.”unlike a drop of water which loses its identity when it joins the ocean ,man does not lose his being in the society in which he lives.Man,s life is independent. He is born not for the development of the society but for the development of his self.” said Dr.Babasahib B.R AMBEDKAR
20.” Freedom of mind is the real freedom. A person, whose mind is not free though he may not be in chain, is a slave, not a free man. On whose mind is not free, though, he may not be in prison, is prisoner and not a free man. One, who” se mind is not free though alive, is no better than a dead. Freedom of mind is proof for one’s existence. “said Dr.Babasahib B.R AMBEDKAR
21 What is the proof to judge that the flame of mental freedom is not extinguished in the mind of person to whom can we say that his mind is free .I can call him free who with his conscience awake realizes his rights, responsibilities and duties. He who is not the sale of the circumstances and is always ready and striving to change in his favour, I call him a free. One who is not the slave of the usages,customs,of meaningless rituals and of ceremonies, of superstations’ and traditions, whose flame of reason has not been extinguished ,I call him a free man. He who has not surrendered his free will and abdicated his intelligence and independent thinking who does not blindly act on the teachings of others, who does not blindly accept anything without critically examining its veracity and usefulness, who is always ready to protect his rights, who sis not afraid of ridicule and unjust public criticism, who has a sound conscience and self respect so as not to become a tool in the hands of others, I call him a freeman. He who does not lead his life under the directions of others, who sets his own goal of life according his own reasoning and decides for himself as to how and in what way life should be led ,is freeman .In short , who is a master of his own free will, him alone call a freeman.” Said Dr.BbasahibB.R Ambedkar. “




22. “Caste can not be abolished by inter caste or stray instances of intercastes marriages. Caste is a state of mind .Its is disease of mind. The teachings of Hindu Religion are the root cause of this disease. We practice casteism and we observe untouchablity because we are enjoined to do so by the Hindu Religion. A bitter thing cannot be made sweet. The taste of any thing can be changed .But the poison can not be changed into nectar.” said Dr.Babasahib B.R AMBEDKAR
23.“ What stuck me most was that my community still continues to accept a position of humiliation only because caste Hindus persist in dominating over them. You must rely on your own strength, shake off the notion that you are in any way inferior to any community. ” said Dr.Babasahib B.R AMBEDKAR
24. “Constitutional morality is not a natural sentiment. It has to be cultivated. We must realize that our people have yet to learn it. Democracy is India is only a top dressing on an Indian Soil which is essentially undemocratic.” said Dr.Babasahib B.R AMBEDKAR
25. “ I hate injustice ,tyranny, pompousness and humbug ,and my hatred embraces all those who are guilty of them. I want to tell my critics that I regard my feelings of hatred as a real force. They are only the reflexes of love I bear for the causes I believe in and I am in no a way ashamed of it.” said Dr.Babasahib B.R AMBEDKAR
26.”We want our own people ,people who will fight tooth and nail for our interest and secure privilege for the under –privileged; people who will undo the wrongs done to our people ;people who will voice our grievances fearlessly, the people who can think, lead and act ; people with principles and character. Such people should be sent to the legislatures, we must send such people to legislatures who will be slave to none but remains free to their conscience and get our grievances redressed. ” said Dr.Babasahib B.R AMBEDKAR
27. “Why does a human body become diseased? The reason is that as long as the human body is not free from suffering, mind cannot be happy. If a man lacks enthusiasm, either his body or mind is in a diseased condition……..Now what saps the enthusiasm in man? If there is no enthusiasm, life becomes drudgery- a mere burden to be dragged. Nothing can be achieved if there is no enthusiasm. The man reason for this lack of enthusiasm on the part of man is that an individual looses the hope of getting an opportunity to elevate himself. Hopelessness leads to the lack of enthusiasm. The mind in such cases become diseased……..When is the enthusiasm created? When one breathes an atmosphere one is sure of getting legitimate reward for one, s lab our, only then one feels enriched by enthusiasm and inspiration. ” said Dr.Babasahib B.R AMBEDKAR
28. “The fundamental principle of Buddhism is equality. The Buddhism was called the religion of Shudras. There was only one who raised his voice against separatism and untouchablity and that was Lord Buddha. ” said Dr.Babasahib B.R AMBEDKAR
29. “The teachings of Buddha are eternal but even then Buddha did not proclaim them to be innfallibale.The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have…Now what is the basis of Buddhism ? If you study carefully, you will see that Buddhism is based on reason .There is an element of flexibility inherent in it, which is not found in any other religion.” said Dr.Babasahib B.R AMBEDKAR
30. “I am myself a believer in Ahimsa [Non- violence].But I make a distinction between Ahimsa and meekness. Meekness is weakness and weakness is voluntarily imposed upon oneself is not a virtue. I am believer in Ahimsa but in the sense defined by the Saint Tuka Ram.Tuk Ram has quite rightly said that Ahimsa consisted of two things[1] love and kindness towards all creatures and [2] destruction of evil-doers. The second part of this definition is often lost sight of that the doctrine of Ahimsa becomes so ridiculous.” said Dr.Babasahib B.R AMBEDKAR
31. “We must begin by acknowledging that there is a complete absence of two things in Indian society. One of these is equality. On the social plane we have an India based on the principles of graded inequality which means elevation for some and degradation for others. On the economic plane we have a society in which there are some who have immense wealth as against many who live in abject poverty.” said Dr.Babasahib B.R AMBEDKAR
32. The second thing we are wanting in is the recognition of the principle of fraternity. What does fraternity mean? Fraternity means a sense of common brotherhood of all Indians, all Indians being people. It is a principle that gives solidarity to the social life. It is difficult to achieve. It seems to me that there lies a heavy duty to see that democracy does not vanish from the earth as a governing principle of human relationship .If we believe in it, we must be both to be true and loyal to it. We must not only be staunch in our faith in democracy but we must resolve to see that whatever we do, we do not help the enemies of the democracy to uproot the principles of liberty, Equality and Fraternity. It follows that we must strive along with other democratic countries to main the basis of the democratic civilization. If the democracy lives, we are sure to reap benefits of it. If democracy dies, it will be our doom. O that there is no doubt.
33.“I tell you, if religion is for man and not man for religion. If you want to organize, consolidate and be successful in this world, change this religion. The religion that does not recognize you as a human being or give you water to drink, or allow you to enter in temples is not worthy of to be called a religion. The religion that forbids you to receive education and comes in the way of your material advancement is not worthy of the ‘appellation’ religion. The religion that does not teach its followers to show humanity in dealing with its co-religionists is nothing but a display of force. The religion that teaches its followers to suffer the touch of the animals but not the touch of human beings is not a religion but a mockery. The religion that compels the ignorant to be ignorant and the poor to be poor is not a religion but a visitation.” Said our saviour Dr.BR. AMBEDKAR.


34.“The basic idea underlying religion is to create an atmosphere for the spiritual development of the individual .This being the situation, it is clear that you cannot develop your personality at all in Hinduism.” Dr.Babasahib.B.R Ambedkar
35.“It is your claim to equality that hurts them. They want to maintain the status quo.If you continue to accept the lowly status ungrudgingly, continue to remain dirty, filthy, backward, ignorant, and poor and disunited, they will allow you to live in peace. The moment, you start to raise your level, the conflict starts.Untouchability is not a transitory or temporary feature, it is eternal, it is lasting. Frankly, it can be said that the struggle between the Hindus and the untouchables is a never –ending conflict. It is eternal because the religion which assigns you the lowest status in society is itself divine and eternal according to the belief of the so-called high caste Hindus. No change warranted by change of time and circumstances is possible.”
Said Dr.Babasahib B.R Ambedkar
36.“I have never claimed to be a universal leader of suffering humanity. The problem of the untouchables is quite enough for, my s lender shoulders. I don’t say the other causes are not equally noble. But knowing that life is short, one can only serve one cause and I have never aspired to do more than serve the untouchables.” Said DR.BABASAHIB B.R AMBEDKAR
37.“ Every man must have a philosophy of life, for every one must have a standard by which to measure his conduct. And philosophy is nothing but a standard by which to measure.” DR.BAABSAHIB B.R AMBEDKAR
38.“ Negatively I reject the Hindu Social Philosophy in Bhagvan Gita,based as it is on the triguna of Sankhaya philosophy which in my judgement is a crucial perversion of the philosophy of Kapla and which had made the caste system of graded inequality , the law of Hindu Social life.
Positively ,my social philosophy may be said to be enshrined in three words liberty,equality,and fraternity. Let no one however say that I have borrowed my philosophy from the French Revolution. I have not. My philosophy has its roots in religion and not in the political science.I has derived them from the teachings of master, the Buddha.’ Said Dr.Babasahib B.R Ambedkar
39.“The basis of my politics lies in the proposition that the untouchables are not a sub-division of sub-section of the Hindus and that they are a separate and distinct element in the national life of India.’’ Said Dr.Babasahib B.R Ambedkar
40. ““The true function of law consists in repairing the faults in society. Unfortunately ancient societies never dared to assume the function of repairing their own defects; consequently they decayed. This country has seen the conflict between the ecclesiastical law and secular law long before Europeans sought to challenge the authority of Pope.Kautlya,s ARTHSHASTRA lays down the foundation o f secular law. In India, unfortunately ecclesiastical law triumphed over secular law. In my opinion, this was the one of the greatest disasters in the country. The unprogressive nature of the Hindu Society was due to the notion that the law cannot be changed.” Said Dr.Babasahib B.R Ambedkar
41.“The Civilization has not been a continuous process. There were states and societies which at one time had been civilaized.In the course of time something happened which made these societies stagnant and decayed. This could be illustrated by the Indian History itself. There could be no doubt that one of the countries which could boast of ancient civilization is India. When the inhabitants of Europe were living under the barbaric conditions, this country had reached the highest peak of the civilization. It had the parliamentary institutions when the people of Europe were mere Nomads.” Said Dr.Babasahib B.R Ambedkar
42.“I measure the progress of a community by the degree of progress which women have achieved.”BABASAHIB
43.“Political tyranny is nothing compared to the social tyranny and a reformer who defies society is a more courageous man that a politician who defies Government.” BABASAHIB
44. “History shows that where ethics and economics come in conflict, VICTORY IS ALWAYS WITH THE ECONOMICS. Vested interests have never been known to have willingly divested themselves unless there was sufficient force to compel them.” Said Dr.B.R Ambedkar


45. “India is a peculiar country and her nationalists and patriots are a peculiar people. A patriot and a nationalist in India is one who sees with his open eyes his fellow men treated as being less than man. But his humanity does not rise in protest. He knows that men and women for no cause are denied their rights. But it does not prick his civil sense of helpful action. He finds a whole class of people shut out from public employment. But it does not rouse his sense of justice and fair play. Hundreds of evil practices that injure man and society are perceived by him. But they do not sicken him with disgust. The patriot’s one cry is power for him and his class. I am glad, I don’t belong to that category of patriots. I belong to the class which takes stand on democracy and which seeks to destroy monopoly in any form. Our aim is to realize I n practice our ideal of one man one value in all walks of life- political, economical and social.” Said Dr.B.R Ambedkar
46. “There is no nation of Indians in the real sense of the word. It is yet to be created. In believing we are a nation, we are cherishing a great delusion. How can people divided into thousand of castes be a nation? The sooner we realize that we are not nation, in a social and psychological sense of the word. the better for us. ” Said Dr.B.R Ambedkar
47. “It is not enough to be electors only. It is necessary to be law makers’ .Otherwise those who can be law –makers will be the masters of those who can only be electors.” Said Dr.B.R Ambedkar
48. “Walter Bagehot defined democracy as ‘Government by Discussion, ABRAHAM Lincoln defined democracy as Government of the people, by the people and for the people. ‘ My definition of democracy is –A form and method of Government whereby revolutionary changes in the social life are brought about without bloodshed. That is the real test. It is perhaps the severest test. But when you are judging the quality of the material you must put the severest test. ” Said Dr.B.R Ambedkar
49. “A democratic form of Government presupposes a democratic for m of a society. The formal frame work of democracy is of no value and would indeed be a misfit if there was no social democracy. It may not be necessary for a democratic society to be marked by unity by community of purpose. By loyalty to public ends and by mutuality of sympathy. But it does unmistakably involve two things. The first thing is an attitude of mind and attitude of respect and equality towards their fellows.Th second thing is a social organization free from rigid social barriers. Democracy is incompatible and inconsistent with isolation and exclusiveness resulting in the distinction between the privileged and the unprivileged.” Said Dr.B.R Ambedkar
50.“ History bears out the proposition that political revolutions have always been preceded by socal and religious revolyions.Social reform in India has few friends and many critics.” Said Dr.B.R Ambedkar
51. “ You must have a firm belief in the sacredness of your goal.Noble is your aim and sublime and glorious is your mission.Blessed are those who are awakaened to their duty to those among whom they are born.Glory to those who devote their time ,talents and their all to the annihilation of slavery.Glory to those who would keep on their struggle for the liberation of the enslaved inspite of heavy odds ,carping humiliations, storms and dangers till the downtrodden secure their human rights.” Said Dr.B.R Ambedkar
52 “Dragging on the life somehow or to live like a crow for a thousnd years is not the only and worthy way to live in this world.Life can be ennobled and immortalised by sacrificing it for a lasting good such as the cause of truth , a vow,honour or country.For the protection of human rights several greatmen have immolated themselves at the altar of duty.Better to die in the prime of youth fo a great cause than to live like an oak and do nothing.” Said Dr.B.R Ambedkar


53. “ A democratic form of Government presupposes a democratic form of a society.The formal framework of democracy is of no value and would be a misfit if there was no social demcracy.It may not be necessary for a democratic society to be marked by unity by community of purpose, by loyalty to public ends and by the multiplicity of sympathy.But it does unmitakably involve two things.The first is an attitude of mind,and attitude of respect and equality towards to their fellows.The second is a social organisation free from rigid social barriers.Democracy is imcompatiable and iconsistent with isolation and exclusiveness resulting in the distinction between the privileged and the unprivileged.” Said Dr.B.R Ambedkar
54. “ Rights are real only if they are accompanied by remedies.It is no use giving rights if the aggrieved person has no legal remedy to which he esorts when his rights are invaded” Said Dr.B.R Ambedkar
55. “Lost rights are never regained by appeals to the conscience of usurpers,but by relentless struggle ….Goats are used for sacificial offerings and not the lions.” Said Dr.B.R Ambedkar
56 “ I feel that the constitution is workable .It is flexible and it is strong enough to hold the country togather both in peacetimeand in wartime.Indeed ,if I may say so, if the things go wrong under the new constitution , the reason will not be that we had a bad constitution.What we will have to say is that Man was vile.” Said Dr.B.R Ambedkar
57. “ On the January 1950,we are going to enter into a life contradictions.In politics , we will have eqquality and in social and economic life we will have inequality.In poliyics,we will be recognising the principle of one man,one vote one value. In our social and econimic life ,we shall by reason of our scial and economic structure,continue to deny the principle of one man ,one value.How long shall we continue to live 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 else those who suffer from inequality will blow up the structure of democracy which this constituent Assembly has so labooriously built up.” Said Dr.B.R Ambedkar
58 “ There can be no gain saying that political power in this country has too long been the monopoly of the few and the many are not only beasts of burden but also beasts of prey. The monopoly has not merely deprived them of their chance of betterment, it has sapped them of what may be called the significance of life. Those downtrodden classes are tired of being governed. They are impatient to govern themselves. This urge of self realization in the downtrodden must not be allowed to develop into class struggle or class war .It would lead to the division of House That would indeed be a day of disaster. For, as has been well said by Abraham Lincoln, “A House divided against cannot stand very long.” Therefore the sooner the room is made for the realization of their aspiration, the better for the few, the better for the country, the better for the independence and the better for the continuance of its democratic structure. This can only be done by the establishm4ent of equality and fraternity in all walks of life.” .” Said Dr.B.R Ambedkar
59. “Life should be great rather than long.” Said Dr.B.R Ambedkar60 “Equality may be a fiction but nonetheless one must accept it as governing principle.” Said Dr.B.R Ambedkar
61. “My social philosophy may be said to be enshrined in three words liberty, equality and fraternity. My philosophy has roots in religion and in political science.I has derived them from the teachings of my Master, Lord Buddha.” Said Dr.B.R Ambedkar
62. “ Emerson has said that consistency is a virtue of an ass.No thinking human being can be tied down one’s life to a view once expressed in the name of consistency. More important than consistency is responsibility. A responsible person must learn to unlearn what he has learned. A responsible person must have the courage to rethink and change his thoughts. Of course, there must be good and sufficient reason for unlearning what he has learned and for recasting his thoughts there can be no finality in rethinking.” Said Dr.B.R Ambedkar
63. “ There is nothing fixed ,nothing eternal ,nothing sanatan,everything is changing,change is the law of life for individuals as well as for the society. In a changing society there must be constant revolution of old values.” Said Dr.B.R Ambedkar
64. “ An ideal society should be full of channels for conveying a change taking place in one part to other parts .In an ideal society ,there should be many interests consciously communicated and shared.” Said Dr.B.R Ambedkar
65 “The strength of the society depends upon the presence of points of contacts, possibilities of interaction between different groups that exist in it. These are what Carlyle calls “Organic filaments”, i.e the elastic threads which helps to bring the disintegrating elements together and to reunite them.” Said Dr.B.R Ambedkar
66. “Heroes and hero-worship is a hard fact in India’s political life. I agree that hero-worship is demoralizing for the devotees and dangerous to the country. I welcome the criticism s far as it conveys the caution that you must know your man is really great before you start worshipping him. This unfortunately is not an easy task. For in these days, with press in hand it is easy to manufacture greatmen.Carlyle used a happy phrase when he described the great men of history as so many bank notes. Like banknotes they represent gold. What we have to see that they are not forged notes.” Said Dr.B.R Ambedkar
67.”I admit that we ought to be more cautious in our worship of greatmen.For in this country we have arrived at such a stage when alongside boards saying “ Beware of pick-pockets”, we need to have notice boards saying “Beware of Great men” Even Carlyle who defended the worship of Great Men warned his readers how: “Multitudes of GreatMen have figured in history who were false and selfish.” Said Dr.B.R Ambedkar
68.Heroship in the sense of expressing our unbound admiration is one thingh.To obey the hero is a totally different kind of worship. There is nothing wrong in the former while the latter is no doubt a most pernicious thing .The former is man’s respect but for which is noble and of which the greatMen are only an embodiment. The latter is the serf’s fealty to his lord. The former is in consistent with respect but the latter is a sign of debasement, the former does not take away one’s intelligence to think and independence to act. The latter makes one perfect fool. The former involves no disaster to the state; the latter is a source of positive danger to it.” Said Dr.B.R Ambedkar
69. “Given the time and circumstances, nothing under the sun shall stop this country from becoming a super power.” Said Dr.B.R Ambedkar
70. “ Be grateful has limitations, no man can be grateful at the cost of his dignity, no woman at the cost of his chastity and no country at the cost of its freedom.” Said Dr.B.R Ambedkar
71. “ I hope that Mr. Gandhi will not derive me to the necessity of making a choice between his life and rights of my people, for I shall never consent to deliver my people bound hands and foot to the orthodox for generations to come.” Said Dr.B.R Ambedkar


72. “ I like the religion that teaches liberty, equality and fraternity.” Said Dr.B.R Ambedkar
73. “To open or not to open the temples is a question for you to consider and not for me to agitate. If you think it is bad manners not to believe in the sanctity of human beings ,then throw open the doors and be gentlemen but if you wish to remain a orthodox Hindu then shut the doors and damn yourself for I don’t care to come.” Said Dr.B.R AmbedkarMen are mortal. So are ideas. An idea needs propagation as much as a plant needs watering. Otherwise both will wither and die.
The conception of secular state is derived from the liberal democratic tradition of west. No institution which is maintained wholly out of state funds shall be used for the purpose of religious instruction irrespective of the question whether the religious instruction is given by the state or any other body.
If you ask me, my ideal would be the society based on liberty, equality and fraternity. An ideal society should be mobile and full of channels of conveying a change taking place in one part to other parts.
To idealise the real which more often than not is full of inequities is a very selfish thing to do. It is only when a person finds a personal advantage in things, as they are that he tries to idealise the real. To proceed to make such an ideal real is nothing short of criminal. It means perpetuating inequity on the ground that whatever is settled is settled for all times. Such a view is opposed to all morality. No society with ideal conscience has ever accepted it. On the contrary whatever progress in improving the terms of associated life between individuals and classes has been made in the course of history, is due entirely to the recognition of the ethical doctrine that whatever is wrongly settled is never settled and must be resettled.
A historian ought to be exact, sincere and impartial; free from passion, unbiased by interest, fear, resentment or affection; and faithful to the truth, which is the mother of history the preserver of great actions, the enemy of oblivion, the witness of the past, the director of the future.
“In every country the intellectual class is the most influential class. This is
the class which can foresee, advise and lead. In no country does the mass of the people live the life for intelligent thought and action. It is largely imitative and follows the intellectual class. There is no exaggeration in saying that the entire destination of the country depends upon its intellectual class. If the intellectual class is honest and independent, it can be trusted to take the initiative and give a proper lead when a crisis arises. It is true that the intellect by itself is no virtue. It is only a means and the use of a means depends upon the ends which an intellectual person pursues. An intellectual man can be a good man but he may easily be a rogue. Similarly an intellectual class may be a band of high-souled persons, ready to help, ready to emancipate erring humanity or it may easily be a gang of crooks or a body of advocates of narrow clique from which it draws its support.” DR.BABASAHIB B.R AMBEDKAR
My final words of advice to you are educate, agitate and organize; have faith in yourself. With justice on our side I do not see how we can loose our battle. The battle to me is a matter of joy. The battle is in the fullest sense spiritual. There is nothing material or social in it. For ours is a battle not for wealth or for power. It is battle for freedom. It is the battle of reclamation of human personality.
You must abolish your slavery yourselves. Do not depend for its abolition upon god or a superman. Remember that it is not enough that a people are numerically in the majority. They must be always watchful, strong and self-respecting to attain and maintain success. We must shape our course ourselves and by ourselves.
 Untouchability shuts all doors of opportunities for betterment in life for Untouchables. It does not offer an Untouchable any opportunity to move freely in society; it compels him to live in dungeons and seclusion; it prevents him from educating  himself and following a profession of his choice.
Untouchability has ruined the Untouchables, the Hindus and ultimately the nation as well. If the depressed classes gained their self-respect and freedom, they would contribute not only to their own progress and prosperity but by their industry intellect and courage would contribute also to the strength and prosperity of the nation. If the tremendous energy Untouchables are at present required to fritter away in combating the stigma of Untouchability had been saved them, it would have been applied by them to the promotion of education and development of resources of their nation as a whole.
There have been many Mahatmas in India whose sole object was to remove Untouchability and to elevate and absorb the depressed classes, but everyone has failed in their mission. Mahatmas have come, Mahatmas have gone but the Untouchables have remained as Untouchables.
From the point of view of annihilation of caste, the struggle of the saints did not have any effects on society. The value of a man is axiomatic and self-evident; it does not come to him from the gilding of Bhakti. The saints did not struggle to establish this point. On the contrary their struggle had very unhealthy effect on the depressed classes. It provided the Brahmins with an excuse to silence them by telling them that they would be respected if they attained the status of Chokhamela.
“It is mischievously propagated by Hindu scriptures that by serving the upper classes the Shudras achieve salvation. Untouchability is another appellation of slavery. No race can be raised by destroying its self-respect. So if you really want to uplift the Untouchables, you must treat them in the social order as free citizens, free to carve out their destiny.
 What you have lost others have gained. Your humiliations are a matter of pride with others. You are made to suffer wants, privations and humiliations not because it was pre-ordained by the sins committed in your previous birth, but because of the overpowering tyranny and treachery of those who are above you. You have no lands because others have usurped them; you have no posts because others have monopolized them. Do not believe in fate; believe in your strength.
Learn to live in this world with self-respect. You should always cherish some ambition of doing something in this world. But remember that the age of selflessness has ended. A new epoch is set in. All things are now possible because of your being able to participate in the politics and legislature of your country.
Some people think that religion is not essential to the society. I do not hold this view. I consider the foundations of religion are essential to the society. At the roots of Hindu social system lies a Dharma as prescribed in the Manusmriti. Such being the case I do not think it is possible to abolish the inequality in the Hindu society unless a foundation of the Smiriti-religion is removed and a better one laid in its place. I however, despair of Hindu society, being able to reconstruct itself on such a better foundation.”Dr.B.R Ambedkar
“My religious conversion is not inspired by any material motive. This is hardly anything I cannot achieve even while remaining an Untouchable. There is no other feeling than that of a spiritual feeling underlying my religious conversion. Hinduism does not appeal to my conscience. My self-respect cannot assimilate Hinduism. In your case change of religion is imperative for worldly as well as spiritual ends. Do not care for the opinion of those who foolishly ridicule the idea of conversion for material ends. Why should you live under the fold of that religion which has deprived you of honor, money, food and shelter?” DR.BABSAHIB
“I tell you, religion is for man and not man for religion. If you want to organize, consolidate and be successful in this world, change this religion. The religion that does not recognize you as a human being, or give you water to drink, or allow you to enter in temples is not worthy to be called a religion. The religion that forbids you to receive education
and comes in the way of your material advancement is not worthy of the appellation 'religion'. The religion that does not teach its followers to show humanity in dealing with its co-religionists is nothing but a display of a force. The religion that teaches its followers to suffer the touch of animals but not the touch of human beings is not a religion but a mockery. The religion that compels the ignorant to be ignorant and the poor to be poor is not a religion but a visitation!” Said Dr.B.R Ambedkar
The basic idea underlying religion is to create an atmosphere for the spiritual development of the individual. This being the situation, it is clear that you cannot develop your personality at all in Hinduism.
In Hinduism, conscience, reason and independent thinking have no scope for development.
It is your claim to equality which hurts them. They want to maintain the status quo. If you continue to accept your lowly status ungrudgingly, continue to remain dirty, filthy, backward, ignorant, poor and disunited, they will allow you to live in peace. The moment you start to raise your level, the conflict starts. Untouchablity is not transitory or temporary feature; it is eternal, it is lasting. Frankly it can be said that the struggle between the Hindus and the Untouchables is a never-ending conflict. It is eternal because the religion which assigns you the lowest status in society is itself divine and eternal according to the belief of the so-called high caste Hindus. No change warranted by change of time and circumstances is possible.
 I have never claimed to be a universal leader of suffering humanity. The problem of the untouchables is quite enough for my slender strength. I do not say that other causes are not equally noble. But knowing that life is short, one can only serve one cause and I have never aspired to do more than serve the Untouchables.
Every man must have a philosophy of life, for everyone must have a standard by which to measure his conduct. And philosophy is nothing but a standard by which to measure.
Negatively I reject the Hindu social philosophy propounded in Bhagvad Gita, based as it is on the Triguna of Sankhya Philosophy which in my judgement is a cruel perversion of the philosophy of Kapila, and which had made the caste system of graded inequality the law of Hindu social life.
Positively, my social philosophy may be said to be enshrined in three words: liberty, equality and fraternity. Let no one however say that I have borrowed my philosophy from the French Revolution. I have not. My philosophy has its roots in religion and not in political science. I have derived them from the teachings of my master, the Buddha.
Indians today are governed by two different ideologies. Their political ideal set in the preamble of the Constitution affirms a life of liberty, equality and fraternity. Their social ideal embodied in their religion denies them.
Unlike a drop of water which loses its identity when it joins the ocean, man does not lose his being in the society in which he lives. Man's life is independent. He is born not for the development of the society alone, but for the development of his self.
Freedom of mind is the real freedom. A person whose mind is not free though he may not be in chains, is a slave, not a free man. One whose mind is not free, though he may not be in prison, is a prisoner and not a free man. One whose mind is not free though alive, is no better than dead. Freedom of mind is the proof of one's existence.
What is the proof to judge that the flame of mental freedom is not extinguished in the mind of person? To whom can we say that his mind is free. I call him free who with his conscience awake realises his rights, responsibilities and duties. He who is not a slave of circumstances and is
always ready and striving to change them in his flavor, I call him free. One who is not a slave of usage, customs, of meaningless rituals and ceremonies, of superstitions and traditions; whose flame of reason has not been extinguished, I call him a free man. He who has not surrendered his free will and abdicated his intelligence and independent thinking, who does not blindly act on the teachings of others, who does not blindly accept anything without critically analysing and examining its veracity and usefulness, who is always prepared to protect his rights, who is not afraid of ridicule and unjust public criticism, who has a sound conscience and self-respect so as not become a tool in the hands of others, I call him a free man. He who does not lead his life under the direction of others, who sets his own goal of life according to his own reasoning and decides for himself as to how and in what way life should be lead, is a free man. In short, who is a master of his own free will, him alone I call a free man.
Caste cannot be abolished by inter caste dinners or stray instances of inter caste marriages. Caste is a state of mind. It is a disease of mind. The teachings of the Hindu religion are the root cause of this disease. We practice casteism and we observe Untouchablity because we are enjoined to do so by the Hindu religion. A bitter thing cannot be made sweet. The taste of anything can be changed. But poison cannot be changed into nectar.
What struck me most was that my community still continues to accept a position of humiliation only because caste Hindus persists in dominating over them. You must rely on your own strength, shake off the notion that you are in any way inferior to any community.
Constitutional morality is not a natural sentiment. It has to be cultivated. We must realise that our people have yet to learn it. Democracy in India is only a top dressing on an Indian soil whish is essentially undemocratic.
 Majorities are of two sorts: (1) communal majority and (2) political majority. A political majority is changeable in its class composition. A political majority grows. A communal majority is born. The admission to a political majority is open. The door to a communal majority is closed. The politics of political majority are free to all to make and unmake. The politics of communal majority are made by its own members born in it.
The minorities in India have loyally accepted the rule of the majority whish is basically a communal majority and not a political majority. It is for the majority to realize its duty not to discriminate against minorities. Whether the minorities will continue or will vanish must depend upon this habit of majority. The moment the majority looses the habit of discriminating against the minority, the minorities can have no ground to exist. They will vanish.
We want our own people, people who will fight tooth and nail for our interest and secure privilege for the under-privileged; people who will undo the wrongs done to our people ;people who will voice our grievances fearlessly; people who can think, lead and act; people with principles and character. Such people should be sent to the legislatures. We must send such people to Legislatures who will be slaves to none but remain free to their conscience and get our grievances redressed.
Why does a human body become deceased? The reason is that as long as the human body is not free from suffering, mind cannot be happy. If a man lacks enthusiasm, either his body or mind is in a deceased condition.... Now what saps the enthusiasm in man? If there is no enthusiasm, life becomes drudgery - a mere burden to be dragged. Nothing can be achieved if there is no enthusiasm. The main reason for this lack of enthusiasm on the part of a man is that an individual looses the hope of getting an opportunity to elevate
Himself. Hopelessness leads to lack of enthusiasm. The mind in such cases becomes deceased.... When is enthusiasm created? When one breaths an atmosphere where one is sure of getting the legitimate reward for one's labor, only then one feels enriched by enthusiasm and inspiration.
The fundamental principle of Buddhism is equality... Buddhism was called the religion of Shudras. There was only one man who raised his voice against separatism and Untouchablity and that was Lord Buddha.
The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have...Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.
I am myself a believer in Animas (non-violence). But I make a distinction between Animas and meekness. Meekness is weakness and weakness is voluntarily imposed upon oneself is not a virtue. I am believer in Animas but in the sense defined by the saint Takuma. Takuma has quite rightly said that Animas consisted of two things: (1) love and kindness towards all creatures and (2) destruction of evil doers. The second part of this definition is often lost sight of that the doctrine of Animas becomes so ridiculous.
Religion must mainly be a matter of principles only. It cannot be a matter of rules. The moment it degenerates into rules, it ceases to be a religion, as it kills responsibility which is an essence of the true religious act.
We must begin by acknowledging that there is a complete absence of two things in Indian Society. One of these is equality. On the social plane we have an India based on the principles of graded inequality, which means elevation for some and degradation for others. On the economic plane we have a society in which there are some who have immense wealth as against many who live in abject poverty.
The second thing we are wanting in is the recognition of the principle of fraternity. What does fraternity mean? Fraternity means a sense of common brotherhood of all Indians, all Indians being one people. It is a principle that gives solidarity to social life. It is difficult thing to achieve. It seems to me that there lies a heavy duty to see that democracy does not vanish from the earth as a governing principle of human relationship. If we believe in it, we must both be true and loyal to it. We must not
only be staunch in our faith in democracy but we must resolve to see that whatever we do, we do not help the enemies of democracy to uproot the principles of liberty, equality and fraternity. It follows that we must strive along with other democratic countries to maintain the basis of democratic civilization. If democracy lives we are sure to reap the benefit of it. If democracy dies it will be our doom. On that there can be no doubt.
The basis of my politics lies in the proposition that the Untouchables are not a sub-division or sub-section of Hindus, and that they are a separate and distinct element in the national life of India.
The true function of law consists in repairing the faults in society. Unfortunately ancient societies never dared to assume the function of repairing their own defects; consequently they decayed. This country has seen the conflict between ecclesiastical law and secular law long before Europeans sought to challenge the authority of the Pope. Kautilya's Arthshastra lays down the foundation of secular law. In India unfortunately ecclesiastical law triumphed over secular law. In my opinion this was the one of the greatest disasters in the country. The unprogressive nature of the Hindu society was due to the notion that the law cannot be changed.
Civilization has never been a continuous process. There were states and societies which at one time had been civilized. In the course of time something happened which made these societies stagnant and decayed. This could be illustrated by India's history itself. There could be no doubt that one of the countries which could boast of ancient civilization is India. When the inhabitants of Europe were living under the barbaric conditions, this country had reached the highest peak of civilization; it had parliamentary institutions when the people of Europe were mere nomads.
I measure the progress of a community by the degree of progress which women have achieved.
Justice has always evoked ideas of equality, of proportion of compensation. Equity signifies equality. Rules and regulations, right and righteousness are concerned with equality in value. If all men are equal, then all men are of the same essence, and the common essence entitles them of the same fundamental rights and equal liberty... In short justice is another name of liberty, equality and fraternity.
Anyone who studies working of the system of social economy based on private enterprise and pursuit of personal gain will realise how it undermines, if it does not actually violate the individual rights on which democracy rests. How many have to relinquish their rights in order to gain their living? How many have to subject themselves to be governed by private employers?
I hate injustice, tyranny, pompousness and humbug, and my hatred embraces all those who are guilty of them. I want to tell my critics that I regard my feelings of hatred as a real force. They are only the reflexes of love I bear for the causes I believe in and I am in no wise ashamed of it.
Indifferentism is the worst kind of disease that can affect people.
Political tyranny is nothing compared to the social tyranny and a reformer who defies society is a more courageous man than a politician who defies Government.
Every man who repeats the dogma of Mill that one country is no fit to rule another country must admit that one class is not fit to rule another class.
 One cannot have any respect or regard for men who take the position of the reformer and then refuse to see the logical consequences of that position, let alone following them out in action.
History shows that where ethics and economics come in conflict, victory is always with economics. Vested interests have never been known to have willingly divested themselves unless there was sufficient force to compel them.
Slavery does not merely mean a legalized form of subjection. It means a state of society in which some men are forced to accept from others the purposes which control their conduct.
This condition obtains even where there is no slavery in the legal sense. It is found where as in caste system, some persons are forced to carry on the prescribed callings which are not their choice.
India is a peculiar country and her nationalists and patriots are a peculiar people. A patriot and a nationalist in India is one who sees with open eyes his fellow men treated as being less than man. But his humanity does not rise in protest. He knows that men and women for no cause are denied their rights. But it does not prick his civil sense of helpful action. He finds a whole class of people shut out from public employment. But it does not rouse his sense of justice and fair play. Hundreds of evil practices that injure man and society are perceived by him. But they do not sicken him with disgust. The patriot's one cry is power for him and his class. I am glad I do not belong to that class of patriots. I belong to that class which takes its stand on democracy and which seeks to destroy monopoly in every form. Our aim is to realize in practice our ideal of one man one value in all walks of life - political, economical and social.
There is no nation of Indians in the real sense of the world; it is yet to be created. In believing we are a nation, we are cherishing a great delusion. How can people divided into thousand of castes be a nation? The sooner we realize that we are not yet a nation, in a social and psychological sense of the world, the better for us.
It is not enough to be electors only. It is necessary to be law-makers; otherwise those who can be law-makers ill be the masters of those who can only be electors.
Walter Bagehot defined democracy as ' Government by discussion'. Abraham Lincoln defined democracy as ' A Government of the people, by the people and for the people'.
My definition of democracy is - A form and a method of Government whereby revolutionary changes in the social life are brought about without bloodshed. That is the real test. It is perhaps the severest test. But when you are judging the quality of the material you must put it to the severest test.
Democracy is not merely a form of Government. It is primarily a mode of associated living, of conjoint communicated experience. It is essentially an attitude of respect and reverence towards our fellow men.
A democratic form of Government presupposes a democratic form of a society, The formal framework of democracy is of no value and would indeed be a misfit if there was no social democracy. It may not be necessary for a democratic society to be marked by unity, by community of purpose, by loyalty to public ends and by mutuality of sympathy. But it does unmistakably involve two things. The first is an attitude of mind, and attitude of respect and equality towards their fellows. The second is a social organization free from rigid social barriers. Democracy is incompatible and inconsistent with isolation and exclusiveness resulting in the distinction between the privileged and the unprivileged.
Democracy is not a Form of Government, but a form of social organization.
What we must do is not to content ourselves with mere political democracy. We must make our political democracy a social democracy as well. Political democracy cannot last unless there is at the base of it, a social democracy. What does social democracy mean? It means a way of life which recognises liberty, equality and fraternity as the principles of
life. These principles of liberty, equality and fraternity are not to be treated as separate items. They form a union in the sense that, to divorce one from the other is to defeat the very purpose of democracy. Liberty cannot be divorced from equality, nor can liberty and equality be divorced from fraternity.
Without social union, political unity is difficult to be achieved. If achieved, it would be as precarious as a summer sapling, liable to be uprooted by the gust of wind. With mere political unity, India may be a state. But to be a state is not to be a nation and a state which is not a nation has small prospects of survival in the struggle of existence. This is especially true where nationalism - the most dynamic force of modern times, is seeking everywhere to free itself by the destruction and disruption of all mixed states. The danger to a mixed and composite state therefore lies not so much in external aggression as in the internal resurgence of nationalities which are fragmented, entrapped, suppressed and held against their will.
The idea of fundamental rights has become a familiar one since their enactment in the American Constitution and in the Constitution framed by the Revolutionary France. The idea of making a gift of fundamental rights to every individual is no doubt very laudable. The question is how to make them effective? The prevalent view is that once the rights are enacted in law then they are safeguarded. This again is an unwarranted assumption. As experience proves, rights are protected not by law but by social and moral conscience of the society. If social conscience is such that it is prepared to recognize the rights which law proposes to enact, rights will be safe and secure. But if the fundamental rights are opposed by the community, no Law, no Parliament, no Judiciary can guarantee them in the real sense of the world. What is the use of Fundamental rights to the Untouchables in India? As Burke said, there is no method found for punishing the multitude. Law can punish a single solitary recalcitrant criminal. It can never operate against the whole body of people who choose to defy it. Social conscience is the only safeguard of
all rights, fundamental or non-fundamental.
Rights are real only if they are accompanied by remedies. It is no use giving rights if the aggrieved person has no legal remedy to which he can resort when his rights are invaded.
Lost rights are never regained by appeals to the conscience of the usurpers, but by relentless struggle.... Goats are used for sacrificial offerings and not lions.
Life should be great rather than long.
For a successful revolution it is not enough that there is discontent. What is required is a profound and thorough conviction of the justice, necessity and importance of political and social rights.
I feel that the constitution is workable, it is flexible and it is strong enough to hold the country together both in peacetime and in wartime. Indeed, if I may say so, if things go wrong under the new Constitution, the reason will not be that we had a bad Constitution. What we will have to say is that Man was vile.
Equality may be a fiction but nonetheless one must accept it as a governing principle.
What are we having this liberty for? We are having this liberty in order to reform our social system, which is full of inequality, discrimination and other things, which conflict with our fundamental rights.
“Our object in framing the Constitution is rally two-fold: (1) To lay down the form of political democracy, and (2) To lay down that our ideal is economic democracy and also to prescribe that every Government whatever is in power shall strive to bring about economic democracy. The directive principles have a great value; for they lay down that our ideal is economic democracy.
If I find the constitution being misused, I shall be the first to burn it.”
Dr.B.R Ambedkar
 “ On 26th Jan. 1950, India will be an independent country. What would happen to her independence? Will she maintain or will she lose it again? This is the first thought that comes to my mind. It is not that India was never an independent country. The point is that she once lost the independence she had. Will she lose it a second time? It is this thought which makes me most anxious for the future. What perturbs me greatly is the fact that not only India has once before lost her independence, but she lost it by treachery of some of her own people...
 Will history repeat itself? It is this thought which fills me with anxiety. This anxiety is deepened by the realization of the fact that in addition to our old enemies in the form of castes &creeds, we are going to have many political parties with diverse & opposing political creeds. Will Indians place the country above their creed or creed above their country? I do not know, but this much is certain that if the parties place creed above country, our independence will be put in jeopardy a second time & probably be lost forever. This eventuality we all must resolutely guard against. We must be determined to defend our independence with the last drop of our blood!” DR. BABASAHIB BR. AMBEDKAR
“ The view that the demand of the scheduled castes for separate villages was not an encroachment on the rights of any party.” Dr.B.R Ambedkar
“There were large areas of cultivable waste land lying untentented in the country which could be set spare for the settlement of scheduled castes. Government could form a trust to give effect to the proposal. Objection, he thought , would come only from those who had been accustomed to using the scheduled castes as a source of labour which was available to all the unclean jobs and who could be forced to work at the cheapest wage rates .They would like to perpetuate the slavery. Because of the intolerable conditions under which the scheduled castes in the provinces like Bombay and the Madras, it was necessary to have separate villages for them.” Dr.BbasahibB.R B.R Ambedkar
“How could this ideal of spreading Buddhism be realized? Three steps appear to be quite necessary.
First: To produce a Buddhist Bible.
Second: To make changes in the Organiation, aims and objects of the Bikkhu Sangha.
Third: T set up a world Buddhist Mission.
The production of a Bible of Buddhism is the first and foremost need. The Buddhist Literature is a vast literature. It is impossible to expect person who wants to know the essence of Buddhism to wade through the sea of literature. The greatest advantage which the other religions have over Buddhism is that each has a gospel which every one can carry with and read wherever he goes. It is a handy thing. Buddhism suffers for not having such a handy gospel…………………………………………………..
The proposed Gospel of Buddhism should contain [1] s short life of Buddha [11] The Chinese Dhammapada [111] Some of the important Dialogues of Buddha and [iv] Buddhist ceremonies,birth.initiation,marriages and death…
The Bikkhu Sangha in the present condition can therefore be of no use for the spread of Buddhism. In place there are so many Bikkhus.Of course ,a very large majority are merely Sadhus and Sanyasis spending their time in meditation or idleness. There is in them neither learning nor service…………….
Without a Mission Buddhism can hardly spread .As education requires to be given, religion requires to be propagated. Propagation can not be undertaken with men and money who can supply these. Obviously, the counties where Buddhism is living Religion. It is these counties which must find the men and money at least in the initial satge.Will these.?There does no seem to be much enthusiasm in these countries for the spread of Buddhism……………………………………… Said Dr.BbasahibB.R B.R AMBEDKAR in Buddha and the Future of his Religion in 1950
“Let us first compare Buddhism with Hinduism……………Hinduism is a religion n which is not founded on morality. Whatever morality Hinduism has it is not an integral part of it. It is not imbedded in Religion. It is a separate force which is sustained by the social necessities and not by injunctions of Hindu Religion. The Religion of Buddha is morality. It is imbedded in Religion.Buddhis Religion is nothing if no morality. It is true that in Buddhism there is no God. In place of God there is morality. What God is to other religions morality is to Buddhism.
 It is very seldom recognized that he propounded a most revolutionary meaning of the word ‘Dhamma’.The Vedic meaning of the word ‘Dharma’ did not connote morality in any sense of the word. The Dharma as enunciated by the Brahmins and as propounded in the Purvamimansa of Jamini meant nothing more than the performance of certain Karmas or to use terminology of the Roman Religion observances. Dharma to Brahmins meant keeping up of observancesi.e Yagans and sacrifices to God. This was the essence of the Brhminic or Vedic Religion. It had nothing to do with morality.
The word ‘Dhamma’ as used by the Buddha had to do nothing with rituals or observances. In fact, he repudiated the Yaags and Yagnas as being essence of Religion. In place of Karma, he substituted morality as the essence of Dhamma. Although the word Dhamma was used by Brahminic teachers as well as by the Buddha, the content of both is radically and fundamentally different. In fact it might be stated that the Buddha was the first teacher in the world who made the morality the essence and foundation of Religion.” Said Dr.Babasahib B.R Ambedkar [Volume 17 of Dr.Babasahib B.R Ambedkar’s writings and Speeches (Part two-page number 99) published by Maharashtra Government-2003