ອຳເບດກາ (Ambedkar): ບິດາແຫ່ງລັດຖະທຳມະນູນອິນເດຍ ຜູ້ໃຊ້ກົດໝາຍຊ່ວຍເຫຼືອຄົນທຸກຊົນຊັ້ນ
ອຳເບດກາ ແມ່ນຜູ້ນຳກຸ່ມ "ຈັນທານ" (Dalit) ທີ່ມີອຸດົມການອັນແຮງກ້າໃນການຕໍ່ສູ້ ເພື່ອສ້າງສັງຄົມອິນເດຍທີ່ປົດແອກຈາກລະບົບວັນນະ. ເພິ່ນເປັນບຸກຄົນສຳຄັນໃນການວາງຂອບລັດຖະທຳມະນູນອິນເດຍ ຈົນໄດ້ຮັບການຂະໜານນາມວ່າ “ບິດາແຫ່ງລັດຖະທຳມະນູນອິນເດຍ” ເພາະຊ່ວຍໃຫ້ຊາວອິນເດຍທຸກຄົນມີຄວາມເທົ່າທຽມກັນພາຍໃຕ້ກົດໝາຍ. ແນວໃດກໍຕາມ, ສິ່ງນັ້ນຍັງບໍ່ພຽງພໍສຳລັບ ອຳເບດກາ ເພາະລະບົບວັນນະຍັງຄົງຝັງຮາກເລິກເປັນອຸປະສັກຂັດຂວາງຄວາມກ້າວໜ້າ ເພິ່ນຈຶ່ງໄດ້ຟື້ນຟູສາສະໜາພຸດໃນອິນເດຍ ເພື່ອເປັນສາສະໜາທາງເລືອກໃໝ່ຂອງປວງຊົນຜູ້ຖືກກົດຂີ່.
ຖືກຢຽດຢາມເພາະເປັນ “ຈັນທານ”
ພີມຣາວ ຣາມຢີ ອຳເບດກາ (Bhimrao Ramji Ambedkar)
ເກີດເມື່ອວັນທີ 14 ເມສາ ຄ.ສ. 1891 ໃນຕະກູນສັງປາ (Sakpal) ເຊິ່ງເປັນຈັນທານ (Untouchables), ກຸ່ມຄົນທີ່ມີສະຖານະຕ່ຳຕ້ອຍທີ່ສຸດໃນສາສະໜາຮິນດູ. ຄອບຄົວຂອງເພິ່ນອາໄສຢູ່ທີ່ເມືອງ Mhow. ພໍ່ຂອງ ອຳເບດກາ ເຮັດວຽກເປັນທະຫານອັງກິດ ແລະ ມີຄວາມກ້າວໜ້າກວ່າຈັນທານກຸ່ມອື່ນໆ. ຄອບຄົວສັງປາຈຶ່ງເຫັນຄວາມສຳຄັນຂອງການສຶກສາ ແລະ ຊຸກຍູ້ໃຫ້ລູກໆໄດ້ຮຽນໜັງສື. ເຖິງຂັ້ນທີ່ວ່າ ເມື່ອຄອບຄົວສັງປາຕ້ອງຍ້າຍໄປ ບອມເບ (Bombay) (ປັດຈຸບັນຄື ມຸມໄບ) ແລະ ເລີ່ມປະສົບບັນຫາທາງການເງິນ, ອ້າຍຂອງ ອຳເບດກາ ຕ້ອງຍອມເຊົາຮຽນໜັງສືເພື່ອໄປເຮັດວຽກໃນໂຮງງານ ເພື່ອຊ່ວຍຄ້ຳຈູນຄອບຄົວ ແລະ ສົ່ງເສຍໃຫ້ ອຳເບດກາ ໄດ້ຮຽນໜັງສືຕໍ່.
ອຳເບດກາ ຕ້ອງຜະເຊີນກັບການກີດກັນທາງວັນນະທີ່ແສນໂຫດຮ້າຍ ເພາະນາມສະກຸນເດີມວ່າ ສັງປາ (Sakpal) ຫຼື ນາມສະກຸນໃໝ່ຂອງຄອບຄົວທີ່ຕັ້ງຕາມພູມລຳເນົາຢ່າງ ອຳບາວາເດກາ (Ambavadekar) ຍັງຄົງສະແດງໃຫ້ເຫັນຢ່າງຊັດເຈນວ່າລາວເປັນ "ຈັນທານ".
ໃນຊັ້ນຮຽນ, ອຳເບດກາ ຖືກເລືອກປະຕິບັດຫຼາຍຢ່າງ ເຊັ່ນ: ຖືກຄູສັ່ງໃຫ້ນຳຜ້າປູພື້ນເກົ່າໆ ມານັ່ງແຍກຈາກໝູ່ເພື່ອນນັກຮຽນ, ບໍ່ມີໝູ່ຄົນໃດມາລົມ ຫຼື ຫຼິ້ນນຳ, ບໍ່ໄດ້ກິນເຂົ້າຮ່ວມກັບໝູ່, ຈຳເປັນຕ້ອງດື່ມນ້ຳໂດຍທີ່ບໍ່ມີຈອກ (ໃຊ້ວິທີຖອກໃສ່ມື), ແລະ ຖືກຫ້າມຮຽນພາສາສັນສະກິດ ເພາະຄວາມເຊື່ອທີ່ວ່າຈັນທານນັ້ນຕ່ຳຕ້ອຍ ແລະ ເປີະເປື້ອນເກີນກວ່າຈະສຶກສາພາສາສັນສະກິດອັນສັກສິດໄດ້. ອຳເບດກາ ຈຶ່ງເຕີບໃຫຍ່ມາກັບການຖືກເລືອກປະຕິບັດ ຈາກການຖືກຕີຕາທາງວັນນະຢ່າງຮຸນແຮງ.
ແຕ່ເພິ່ນຍັງໄດ້ຮັບໂອກາດທີ່ດີ ເມື່ອ ກິດສະນາຈີ ເຄຊາຟ ອຳເບດກາ (Krishnaji Keshav Ambedkar) ຄູໃນວັນນະພຣາມ ເຊິ່ງເອັນດູເພິ່ນເປັນພິເສດ ໄດ້ອະນຸຍາດໃຫ້ເພິ່ນໃຊ້ນາມສະກຸນ “ອຳເບດກາ” ຈົນເຮັດໃຫ້ຫຼາຍຄົນເຂົ້າໃຈຜິດວ່າ ອຳເບດກາ ເປັນຄົນໃນວັນນະພຣາມ ເຊິ່ງຊ່ວຍຫຼຸດຜ່ອນແຮງກົດດັນທີ່ຕ້ອງຜະເຊີນໄດ້ເປັນຢ່າງດີ. ອຳເບດກາ ຈຶ່ງຍົກຍ້ອງສັນລະເສີນຄູຄົນນີ້ຫຼາຍ ເພາະນາມສະກຸນດັ່ງກ່າວໄດ້ຊ່ວຍເປີດທາງໃຫ້ເພິ່ນກາຍເປັນຜູ້ນຳຄົນສຳຄັນໃນການຕໍ່ສູ້ເພື່ອປົດແອກລະບົບວັນນະ.
ໃນປີ 1907, ອຳເບດກາ ຮຽນຈົບໂຮງຮຽນມັດທະຍົມປາຍ ເອວຟິນສະໂຕນ (Elphinstone High School) ນັບເປັນຄວາມສຳເລັດທີ່ຍິ່ງໃຫຍ່ສຳລັບຄົນຈັນທານ ທີ່ສາມາດກ້າວເຂົ້າສູ່ການສຶກສານລະດັບສູງ. ເມື່ອມີງານລ້ຽງສະຫຼອງການຮຽນຈົບ, ອຳເບດກາ ກໍໄດ້ຮູ້ຈັກກັບພຸດທະສາສະໜາເປັນຄັ້ງທຳອິດຈາກ ກິດສະນາຈີ ອໍຊຸນ ເກລຸສກາ (Krishnaji Arjun Keluskar) ນັກຂຽນນະວະນິຍາຍພາສາມະຣາທີ ແລະ ນັກສັງຄົມສົງເຄາະ ທີ່ໄດ້ນຳປຶ້ມພຸດທະປະຫວັດທີ່ເພິ່ນເປັນຜູ້ຂຽນມາໃຫ້ ອຳເບດກາ. ໃນຕອນນັ້ນ ອຳເບດກາ ສົນໃຈເລື່ອງພະພຸດທະເຈົ້າຫຼາຍ ແຕ່ເພິ່ນກໍຍັງຄົງນັບຖືສາສະໜາຮິນດູຕາມເດີມ.
ໃນສະຫະລັດອາເມຣິກາ, ອຳເບດກາ ສາມາດຄົບຫາຜູ້ຄົນໄດ້ຢ່າງຫຼາກຫຼາຍ ເພາະປາສະຈາກການກີດກັນທາງວັນນະ ເຊິ່ງຊ່ວຍໃຫ້ເພິ່ນເຫັນສັກກາຍະພາບຂອງປະຊາທິປະໄຕ ທີ່ຈະເຮັດໃຫ້ສັງຄົມມີຄວາມສະເໝີພາບຫຼາຍຂຶ້ນ ພ້ອມທັງຮຽນຮູ້ຄວາມສຳຄັນເລື່ອງສິດທິ ເຊິ່ງເປັນຖານຂອງການຂັບເຄື່ອນສັງຄົມອິນເດຍໃຫ້ກ້າວໜ້າຕໍ່ໄປ. ອຳເບດກາ ຮຽນຈົບປະລິນຍາໂທໃນປີ 1916 ແຕ່ເພິ່ນຕັດສິນໃຈຂໍຮຽນຕໍ່ທີ່ລອນດອນ ປະເທດອັງກິດ ໂດຍຂະຫຍາຍທຶນອີກ 1 ປີ ແຕ່ກໍຮຽນບໍ່ຈົບ ຈຶ່ງຕ້ອງກັບອິນເດຍເພື່ອເຮັດວຽກໃຊ້ທຶນມະຫາຣາຊາ.
ຊີວິດໃໝ່ທີ່ບອມເບ
ອຳເບດກາ ກັບອິນເດຍໃນປີ 1917 ເຂົ້າເຮັດວຽກເປັນເລຂານຸການກອງທັບຂອງມະຫາຣາຊາບາໂຣດາ ແຕ່ກໍໜີການຖືກຢຽດວັນນະບໍ່ພົ້ນ ເພາະຄົນວັນນະພຣາມເຊິ່ງເປັນຜູ້ໃຕ້ບັງຄັບບັນຊາຕ່າງກໍລັງກຽດເພິ່ນ. ເພິ່ນໄດ້ຮ້ອງຮຽນເລື່ອງນີ້ຕໍ່ມະຫາຣາຊາ ແຕ່ທຸກຢ່າງຍັງຄົງງຽບງັນ. ຊ່ວງນັ້ນ ເພິ່ນຍັງຖືກຊາວປາຊີ (Parsi) ກຸ່ມໜຶ່ງຂັບໄລ່ອອກຈາກຫໍພັກ ຫຼັງຈາກຮູ້ວ່າເພິ່ນເປັນຈັນທານ ເຮັດໃຫ້ ອຳເບດກາ ຕັດສິນໃຈເດີນທາງອອກຈາກບາໂຣດາ ແລະ ໄປຢູ່ທີ່ບອມເບ.ປີທຳອິດທີ່ບອມເບຂອງ ອຳເບດກາ ນັ້ນຍາກລຳບາກຫຼາຍ ເພາະບໍ່ມີໃຜຮັບເຂົ້າເຮັດວຽກ ແຕ່ຕໍ່ມາວິທະຍາໄລການພານິດ ແລະ ເສດຖະສາດຊິດແນມ (Sydenham College) ໄດ້ສະເໜີໃຫ້ເພິ່ນຮັບຕຳແໜ່ງອາຈານດ້ານເສດຖະກິດການເມືອງເປັນເວລາ 2 ປີ. ອຳເບດກາ ຕອບຕົກລົງທັນທີ ແລະ ເລີ່ມວຽກຕັ້ງແຕ່ວັນທີ 11 ພະຈິກ ປີ 1918. ເພິ່ນທຸ່ມເທກັບການສອນໜັງສືຢ່າງຈິງຈັງ ຈົນມີຊື່ສຽງໂດ່ງດັງ ດຶງດູດນັກສຶກສາຈາກສະຖາບັນອື່ນໃຫ້ມາຟັງການບັນຍາຍຢ່າງຫຼວງຫຼາຍ. ເຖິງຢ່າງໃດກໍຕາມ, ເພື່ອນຮ່ວມງານວັນນະສູງບາງຄົນກໍຍັງຢຽດເພິ່ນຢູ່.ອຳເບດກາ ທີ່ເຂົ້າໃຈດີເຖິງການກົດຂີ່ທາງວັນນະ ຈຶ່ງເລີ່ມເຄື່ອນໄຫວຕໍ່ສູ້ເລື່ອງລະບົບວັນນະ ຮຽກຮ້ອງໃຫ້ຊາວອິນເດຍ ໂດຍສະເພາະຄົນວັນນະສູງປ່ຽນທັດສະນະຄະຕິ. ຕໍ່ມາເພິ່ນໄດ້ລາອອກກ່ອນໝົດສັນຍາ ແລະ ຍ້າຍໄປເປັນຂ້າລາຊະການໃນເມືອງໂຄຣັກຂະປຸຣະ (Kolhapur) ຕາມຄຳເຊີນຂອງ ມະຫາຣາຊາ ຊາຫຸ ທີ 1 (Maharaja Shahu I) ຜູ້ສະໜັບສະໜູນສິດທິຂອງຈັນທານ. ມະຫາຣາຊາພະອົງນີ້ໄດ້ອອກທຶນໃຫ້ ອຳເບດກາ ຂຽນ ແລະ ຕີພິມວາລະສານລາຍອາທິດຊື່ ມຸຂະນາຍົກ (Mooknayak) ໃນບອມເບ ເມື່ອປີ 1920 ເພື່ອໂຈມຕີນັກການເມືອງອະນຸລັກນິຍົມທີ່ບໍ່ສົນໃຈການກົດຂີ່ຄົນວັນນະຕ່ຳ ແຕ່ວາລະສານນີ້ກໍຕ້ອງປິດໂຕລົງໃນເວລາບໍ່ດົນຍ້ອນຂາດທຶນ.ເພິ່ນຍັງບໍ່ລະຖິ້ມຄວາມມຸ່ງໝັ້ນ ຈົນສາມາດເກັບເງິນ ແລະ ຢືມຈາກເພື່ອນຝູງໄປຮຽນຕໍ່ປະລິນຍາໂທ ແລະ ເອກ ທີ່ວິທະຍາໄລເສດຖະສາດ ແລະ ລັດຖະສາດແຫ່ງລອນດອນ (LSE) ພ້ອມທັງສອບເສັງເນຕິບັນດິດອັງກິດໄດ້ສຳເລັດ.
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ການຕໍ່ສູ້ເພື່ອປົດແອກລະບົບວັນນະ
ອຳເບດກາ ກັບອິນເດຍ ເລີ່ມເຮັດວຽກເປັນທະນາຍຄວາມໃນສານຂັ້ນສູງບອມເບປີ 1924 ເຮັດໃຫ້ມີໂອກາດຊ່ວຍເຫຼືອດ້ານກົດໝາຍແກ່ຜູ້ດ້ອຍໂອກາດ. ເພິ່ນເຫັນວ່າ “ລະບົບວັນນະ” ຄືສິ່ງຊົ່ວຮ້າຍທີ່ຂັດຂວາງຄວາມກ້າວໜ້າ ແລະ ໄດ້ເລືອກໃຊ້ຄຳວ່າ “ທະລິດ” (Dalit) ທີ່ແປວ່າ ແຕກຫັກ ຫຼື ສະຫຼາຍ ໃນພາສາສັນສະກິດ ມາເປັນຄຳຮຽກປວງຊົນທີ່ຖືກກົດຂີ່ແທນຄຳວ່າ ຈັນທານ.
ໃນປີ 1927, ອຳເບດກາ ໄດ້ເຮັດພິທີສັດຕະຍາເຄາະ ດື່ມນ້ຳໃນສະ ໂຊດາ (Chowdar Tank) ທີ່ເມືອງມະຫັດ (Mahad) ເຊິ່ງເດີມຫ້າມຄົນວັນນະຕ່ຳໃຊ້ ເພື່ອຮຽກຮ້ອງສິດທິໃຫ້ຊາວທະລິດ. ງານຂຽນຂອງເພິ່ນເຊັ່ນ The Annihilation of Caste (ວັນນະວິນາດ) ມີເນື້ອຫາທີ່ຮຸນແຮງ ແລະ ປຸກລະດົມໃຫ້ຄົນຕໍ່ສູ້ເພື່ອສິດທິຂອງຕົນເອງ ຈົນເພິ່ນກາຍເປັນຜູ້ນຳຂອງຊາວທະລິດ ແລະ ມີບົດບາດສຳຄັນໃນການຮຽກຮ້ອງເອກະລາດຂອງອິນເດຍນຳອີກ.
ແຕ່ເມື່ອລັດຖະບານອັງກິດເຫັນດີກັບ ອຳເບດກາ ວ່າຊາວທະລິດຄວນມີສິດເລືອກຜູ້ແທນຂອງຕົນເອງ ເຊັ່ນດຽວກັບຊາວມຸດສະລິມ ແລະ ຊາວຊິກ, ກຸ່ມຮິນດູອະນຸລັກນິຍົມກັບບໍ່ເຫັນດີນຳ ເພາະຢ້ານວ່າການມີຜູ້ແທນທະລິດຈະກໍ່ໃຫ້ເກີດຄວາມແຕກແຍກ ຈຶ່ງໄດ້ກົດດັນໃຫ້ ອຳເບດກາ ຍົກເລີກຂໍ້ຮຽກຮ້ອງເລື່ອງຜູ້ແທນຊາວທະລິດ. ອຳເບດກາ ເຊິ່ງຢ້ານວ່າຂໍ້ຮຽກຮ້ອງດັ່ງກ່າວຈະເຮັດໃຫ້ຊາວທະລິດຖືກຄົນຮິນດູສ່ວນຫຼາຍເພັ່ງເລັງ ຈຶ່ງຍອມຖອນຂໍ້ຮຽກຮ້ອງ ແລະ ຍອມຫຼຸດລະດັບການເຄື່ອນໄຫວລົງໃນທາງປະນີປະນອມຫຼາຍຂຶ້ນ.
ສິ່ງທີ່ເກີດຂຶ້ນເຮັດໃຫ້ ອຳເບດກາ ເຫັນວ່າ ພາຍໃຕ້ຂອບຂອງສາສະໜາຮິນດູ ແມ່ນບໍ່ມີທາງທີ່ຊາວທະລິດຈະຍົກລະດັບສະຖານະພາບຂອງຕົນເອງໄດ້ເລີຍ ເພິ່ນຈຶ່ງປະກາດຄວາມຕັ້ງໃຈທີ່ຈະລະຖິ້ມສາສະໜາຮິນດູໄປນັບຖືສາສະໜາອື່ນ. ຕົວແທນສາສະໜາຕ່າງໆ ບໍ່ວ່າຈະເປັນ ອິດສະລາມ, ຊິກ ແລະ ຄຣິສ ຕ່າງກໍພະຍາຍາມເກ້ຍກ່ອມ ແຕ່ ອຳເບດກາ ໄດ້ປະຕິເສດຂໍ້ສະເໜີທັງໝົດຢ່າງນຸ່ມນວນ.
ອຳເບດກາ ບິດາແຫ່ງລັດຖະທຳມະນູນອິນເດຍ
ອຳເບດກາ (ຂວາ) ສາບານໂຕເຂົ້າຮັບຕຳແໜ່ງລັດຖະມົນຕີກະຊວງຍຸຕິທຳຄົນທຳອິດຂອງອິນເດຍ.
ອຳເບດກາ ໃນຖານະປະທານກຳມະການຍົກຮ່າງລັດຖະທຳມະນູນ ໄດ້ເຮັດໃຫ້ “ລັດຖະທຳມະນູນອິນເດຍ” ກາຍເປັນບັນທັດຖານສຳຄັນໃນການສ້າງສັງຄົມອິນເດຍສະໄໝໃໝ່ ທີ່ປະຊາຊົນທຸກຄົນມີຄວາມສະເໝີພາບກັນດ້ວຍກົດໝາຍ. ລັດຖະທຳມະນູນອິນເດຍຄຸ້ມຄອງສິດທິ ແລະ ເສລີພາບຂອງຊາວອິນເດຍທຸກຄົນ ທັງການນັບຖືສາສະໜາ, ການຍົກເລີກລະບົບວັນນະ ແລະ ຍົກເລີກການເລືອກປະຕິບັດທຸກຮູບແບບ ບໍ່ວ່າຈະດ້ວຍເຫດແຫ່ງວັນນະ, ສາສະໜາ, ເພດ, ເຊື້ອສາຍ ແລະ ພູມລຳເນົາ. ສິ່ງເຫຼົ່ານີ້ຄືມໍລະດົກສຳຄັນທີ່ເຮັດໃຫ້ ອຳເບດກາ ໄດ້ຮັບການຍົກຍ້ອງເປັນ “ບິດາແຫ່ງລັດຖະທຳມະນູນອິນເດຍ”.
ນອກຈາກນີ້, ອຳເບດກາ ຍັງເຮັດໃຫ້ອິນເດຍມີລະບົບໂຄຕາໃນລະບົບຂ້າລາຊະການ, ໂຮງຮຽນ ແລະ ມະຫາວິທະຍາໄລ ເພື່ອເປີດໂອກາດໃຫ້ຜູ້ດ້ອຍໂອກາດ ແລະ ຫຼຸດຜ່ອນຄວາມເຫຼື່ອມລ້ຳໃນສັງຄົມ. ເຖິງຢ່າງໃດກໍຕາມ, ເພິ່ນຍັງຄົງຊອກຫາຫົນທາງທີ່ຈະເຮັດໃຫ້ຊາວທະລິດມີບົດບາດໃນສັງຄົມຫຼາຍຂຶ້ນ. ໃນຖານະລັດຖະມົນຕີກະຊວງຍຸຕິທຳ, ເພິ່ນໄດ້ຜັກດັນຮ່າງກົດໝາຍ Hindu Code Bill ເພື່ອມອບສິດທິທາງເສດຖະກິດ ແລະ ສັງຄົມໃຫ້ແກ່ແມ່ຍິງຢ່າງເທົ່າທຽມກັບຜູ້ຊາຍ ແຕ່ຮ່າງກົດໝາຍດັ່ງກ່າວຖືກຄັດຄ້ານຈາກນັກການເມືອງສ່ວນໃຫຍ່ ເພິ່ນຈຶ່ງລາອອກຈາກລັດຖະບານໃນປີ 1951 ແລະ ໄດ້ຮັບການແຕ່ງຕັ້ງເປັນສະມາຊິກວຸທິສະພາໃນປີ 1952 ຈົນຮອດວາລະສຸດທ້າຍຂອງຊີວິດ.
ການຟື້ນຟູພຸດທະສາສະໜາຄືນສູ່ມາຕຸພູມ
ຫຼັງຈາກສຶກສາລັດທິການເມືອງ ແລະ ສາສະໜາຕ່າງໆ, ເພິ່ນກໍຫັນເຂົ້າສູ່ສາສະໜາພຸດ ເພາະເຫັນວ່າເປັນຫົນທາງໃນການປົດແອກຊາວທະລິດຈາກລະບົບວັນນະ. ໃນປີ 1955 ເພິ່ນໄດ້ກໍ່ຕັ້ງພຸດທະສະມາຄົມແຫ່ງອິນເດຍ (Bharatiya Bauddha Mahasabha). ໃນຊ່ວງສຸດທ້າຍຂອງຊີວິດ ເຖິງວ່າສຸຂະພາບຈະຊຸດໂຊມ, ເພິ່ນກໍໄດ້ຂຽນປຶ້ມ The Buddha and His Dhamma(ພະພຸດທະເຈົ້າກັບພຣະທັມ) ຈົນຈົບ ໂດຍຕີຄວາມສາສະໜາພຸດໃໝ່ໃນຮູບແບບ “ພຸດທະນາວາຍານາ” (Navayana) ເຊິ່ງແປວ່າ ແນວທາງໃໝ່.
ໃນວັນທີ 14 ຕຸລາ ປີ 1956 ທີ່ເມືອງນາກປຸຣະ (Nagpur), ອຳເບດກາ ໄດ້ນຳພາຊາວທະລິດກວ່າ 5 ແສນຄົນ ເຂົ້າຮ່ວມພິທີປະຕິຍານຕົນເປັນພຸດທະມາມະກະພ້ອມກັນ ໂດຍກ່າວວ່າ: “ຂ້າພະເຈົ້າເກີດມາຈາກຕະກູນທີ່ນັບຖືສາສະໜາຮິນດູ ແຕ່ຂ້າພະເຈົ້າຈະຂໍຕາຍໃນຖານະພຸດທະສາສະນິກະຊົນ”.
ພຽງແຕ່ 3 ເດືອນຫຼັງຈາກນັ້ນ, ອຳເບດກາ ກໍໄດ້ເສຍຊີວິດຢ່າງກະທັນຫັນໃນວັນທີ 6 ທັນວາ ປີ 1956. ຄຸນງາມຄວາມດີຂອງເພິ່ນເຮັດໃຫ້ຊາວອິນເດຍຈຳນວນຫຼວງຫຼາຍຍົກຍ້ອງ ແລະ ເອີ້ນເພິ່ນວ່າ “ບາບາຊາເຮບ” (Babasaheb) ເຊິ່ງມີຄວາມໝາຍວ່າ "ພໍ່" ຜູ້ມີຄວາມຮູ້ຮອບຕົວທີ່ນຳພາອິນເດຍສູ່ຍຸກສະໄໝໃໝ່.
Ambedkar: The Father of the Indian Constitution, Using Law to Help All Classes
Ambedkar was a Dalit with a powerful ideology and a fierce fighting spirit, dedicated to creating an Indian society liberated from the caste system. He was a pivotal figure in framing the Indian Constitution, earning him the title "The Father of the Indian Constitution" for ensuring that all Indians are equal under the law. However, for Ambedkar, legal equality was not enough, as the caste system remained deeply rooted, obstructing progress. Consequently, he revived Buddhism in India as a new alternative religion for the oppressed.
Scorned for Being an "Untouchable"
Bhimrao Ramji Ambedkar was born on April 14, 1891, into the Sakpal family, who were "Untouchables" (Dalits)—the lowest status group in Hinduism. His family lived in the town of Mhow. Ambedkar's father served as a soldier in the British Indian Army and was more advanced than other Dalits. The Sakpal family recognized the importance of education and pushed their children to study. This commitment was so strong that when the family moved to Bombay (now Mumbai) and faced financial difficulties, Ambedkar's older brother sacrificed his own education to work in a factory, supporting the household and funding Ambedkar’s schooling.
Ambedkar had to face terrible caste discrimination because his original surname, Sakpal, or the new family name based on their hometown, Ambavadekar, clearly identified him as an "Untouchable" (Dalit).
In the classroom, Ambedkar was subjected to various forms of discrimination. For instance, teachers ordered him to bring an old piece of burlap to sit on, separated from his classmates. No friends would talk to or play with him, and he was not allowed to eat with others. He had to drink water without using a cup (usually poured into his hands by someone of a higher caste) and was strictly forbidden from studying Sanskrit. This was due to the belief that Dalits were too "lowly" and "polluted" to study the sacred Sanskrit language. Consequently, Ambedkar grew up under the constant shadow of discrimination and the harsh stigma of the caste system.
However, he received a great opportunity when Krishnaji Keshav Ambedkar, a Brahmin teacher who was particularly fond of him, allowed him to use the surname “Ambedkar.” This led many to mistakenly believe he belonged to the Brahmin caste, which significantly reduced the social friction he faced. Ambedkar held this teacher in high regard, as this surname helped pave the way for him to become a key leader in the struggle to abolish the caste system.
In 1907, Ambedkar graduated from Elphinstone High School, a monumental achievement for an "Untouchable" ascending to higher education. At his graduation celebration, Ambedkar was introduced to Buddhism for the first time by Krishnaji Arjun Keluskar, a Marathi author and social worker, who presented him with a biography of the Buddha he had written. While Ambedkar was deeply interested in the Buddha's story at that time, he continued to practice Hinduism.
His dedication to education earned him a scholarship for a Bachelor’s degree in Economics and Political Science at Bombay University from Maharaja Sayajirao Gaekwad III, the ruler of Baroda State. After graduating in 1913, he worked for the Maharaja of Baroda but faced frequent job transfers without a permanent position. Following his father's death, Ambedkar decided to resign. However, in June of that same year, he received another scholarship from Maharaja Sayajirao Gaekwad III to pursue a Master’s degree at Columbia University in the United States, under the condition that he return to work in Baroda immediately after completing his studies.
In the United States, Ambedkar was able to socialize freely due to the absence of caste discrimination. This allowed him to see the potential of democracy to create a more equitable society and to learn the importance of rights, which became the foundation for his future activism in India. He completed his Master’s degree in 1916 but decided to continue his studies in London. However, he was unable to finish at that time and had to return to India to fulfill his scholarship obligations.
A New Life in Bombay Ambedkar returned to India in 1917 and worked as a military secretary for the Maharaja of Baroda. However, he could not escape caste discrimination; even his Brahmin subordinates treated him with contempt. His complaints to the Maharaja went unanswered. During this period, he was also evicted from a local inn after they discovered he was an "Untouchable." This led him to leave Baroda for Bombay.
His first year in Bombay was difficult as no one would hire him. Later, Sydenham College offered him a position as a professor of political economy. He started on November 11, 1918, and became a highly popular lecturer, attracting students from other institutions. Despite his success, some high-caste colleagues still discriminated against him.
Understanding the pain of oppression, Ambedkar began campaigning against the caste system. He called for a change in attitude among high-caste Indians. He eventually resigned and moved to Kolhapur at the invitation of Maharaja Shahu I, a supporter of Dalit rights. The Maharaja funded Ambedkar's weekly journal, Mooknayak (Leader of the Mute), in 1920, which he used to criticize conservative politicians. Although the journal soon closed due to financial issues, Ambedkar remained undeterred. He eventually returned to London and successfully earned his Master's degree, a D.Sc. from the London School of Economics, and passed the bar to become a barrister.
Fighting for Liberation from the Caste System
Returning to India in 1924, Ambedkar practiced law at the Bombay High Court, providing legal aid to the underprivileged. He advocated for Indian independence from Britain while simultaneously fighting for the social recognition of caste issues. He argued that the caste system was an evil hindering India's progress. He adopted the term "Dalit" (meaning "broken" or "scattered" in Sanskrit) to refer to all oppressed people in Indian society.
In 1927, Ambedkar led the Mahad Satyagraha, where he drank water from the Chowdar Tank to assert the rights of Dalits to use public water sources. His writings, such as The Annihilation of Caste, were bold and radical, urging the oppressed to fight for their freedom. Ambedkar became the foremost leader of the Dalits and a crucial representative in discussions regarding India's independence from British rule.
However, when the British government agreed with Ambedkar that Dalits should have the right to elect their own representatives—similar to Muslims and Sikhs—conservative Hindu groups strongly disagreed. Fearing that separate Dalit representation would lead to social division, they pressured Ambedkar to withdraw his demand. Fearing that his insistence might cause the Dalit community to be targeted by the Hindu majority, Ambedkar eventually withdrew the demand and adopted a more conciliatory approach in his movement.
This experience led Ambedkar to realize that within the framework of Hinduism, Dalits would never be able to elevate their social status. Consequently, he announced his intention to leave Hinduism for another religion. Representatives of various faiths, including Islam, Sikhism, and Christianity, attempted to persuade him to join them, but Ambedkar politely declined all their offers.
Ambedkar: The Father of the Indian Constitution
In 1947, after India gained independence from Britain, Ambedkar was invited by the Congress Party to join the cabinet of Jawaharlal Nehru, India's first Prime Minister, as the Minister of Law and Justice. He was also appointed as the Chairman of the Drafting Committee of the Indian Constitution. Working alongside a Constituent Assembly of 296 members—most of whom were from the Congress Party—he was joined by 29 other Dalit members who assisted in drafting the constitution.
As Chairman of the Drafting Committee, Ambedkar made the Constitution of India a vital cornerstone for modern Indian society, where all citizens are equal under the law. The Constitution protects the rights and freedoms of all Indians, covering religious belief, the abolition of the untouchability system, and the prohibition of all forms of discrimination—be it based on caste, religion, gender, or descent. These contributions earned him the title "Father of the Indian Constitution."
Ambedkar also introduced the reservation system (quotas) in civil services, schools, and universities to provide opportunities for the underprivileged and reduce social inequality. As Minister of Law, he pushed for the Hindu Code Bill to grant women equal economic and social rights to men, particularly regarding inheritance and marriage. However, due to strong parliamentary opposition, he resigned from the cabinet in 1951. He later served as a member of the Rajya Sabha (Senate) from 1952 until the end of his life.
Restoring Buddhism to the Homeland
After studying various political ideologies and religions, Ambedkar turned to Buddhism as the path to liberate Dalits from the caste system. In 1955, he founded the Buddhist Society of India(Bharatiya Bauddha Mahasabha). During his final days, despite failing health, he completed his book, The Buddha and His Dhamma, interpreting Buddhism through a new lens known as "Navayana" (The New Vehicle).
On October 14, 1956, in Nagpur, Ambedkar led over 500,000 Dalits in a mass conversion ceremony to Buddhism. He famously declared: "I was born a Hindu, but I solemnly assure you I will not die as a Hindu."
Just three months later, on December 6, 1956, Ambedkar passed away unexpectedly. His immense contributions led millions of Indians to revere him as "Babasaheb," meaning "Respected Father," the learned leader who guided India into the modern era.
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ໝາຍເຫດ: ຫາກຂໍ້ມູນມີຄວາມຂາດຕົກບົກພ່ອງ ຫຼື ມີຂໍ້ຜິດພາດໃນການໃຊ້ຄຳສັບ ຕ້ອງຂໍອະໄພມານະທີ່ນີ້ດ້ວຍ ເນື່ອງຈາກຢູ່ໃນຊ່ວງປັບປຸງ ແລະ ພັດທະນາເວັບໄຊ.
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