As the nation commemorates the 134th birth anniversary of Dr. Bhimrao Ramji Ambedkar on April 14th, we are once again reminded of the extraordinary legacy of a man whose vision continues to shape the contours of modern India. Ambedkar Jayanti is not merely a ritual of remembrance but an occasion to reflect on the profound impact of a leader who transcended the boundaries of his time to become the conscience of a nation in the making. Born into the Mahar caste, considered "untouchable" in the rigid Hindu social hierarchy, Dr. Ambedkar's journey from social exclusion to becoming the chief architect of the Indian Constitution represents one of the most remarkable stories of human triumph over systemic oppression. Dr. Ambedkar was not simply a historical figure whose relevance diminishes with the passage of time; rather, he remains a living force in India's ongoing struggle for social justice, equality, and human dignity. His multifaceted legacy encompasses his roles as a scholar, jurist, economist, social reformer, and political leader. Yet, what makes Ambedkar truly exceptional is how his ideas continue to resonate with contemporary challenges facing Indian society. His vision was not limited to securing formal legal rights but extended to the transformation of social consciousness and economic structures that perpetuate inequality. As we stand at this juncture in India's democratic journey, it becomes increasingly evident that despite significant progress in many spheres, Dr. Ambedkar's vision for an equal and just society remains a work in progress. The constitutional guarantees he helped enshrine face new challenges in a rapidly changing socio-political landscape. The economic empowerment of marginalized communities, particularly Dalits, continues to lag behind the aspirations he articulated. His critique of social hierarchies remains relevant in a context where caste-based discrimination persists in both overt and subtle forms.
This article seeks to explore the continuing relevance of Dr. Ambedkar's ideas in contemporary India, examining both the progress made and the distance yet to be traversed in realizing his vision. It argues that understanding Ambedkar in his full complexity—as a constitutionalist, social revolutionary, economic thinker, and spiritual seeker—is essential for addressing the multidimensional challenges of inequality and injustice that persist in Indian society. More importantly, it calls for a renewed commitment to the principles he championed, not as abstract ideals but as practical guides for collective action toward a more equitable and humane social order. As we honor the memory of Babasaheb Ambedkar, we are called upon not merely to celebrate his achievements but to engage critically with his ideas and to rededicate ourselves to the unfinished revolution he set in motion. For in the final analysis, the true measure of our respect for his legacy lies not in ritualistic veneration but in our willingness to confront the uncomfortable truths he exposed and to work tirelessly toward the realization of his vision of a society founded on liberty, equality, and fraternity. The Architect of Modern India The journey of Dr. B.R. Ambedkar from a marginalized child born in Mhow, Madhya Pradesh, to becoming the chief architect of the Indian Constitution represents one of the most inspiring narratives of human potential overcoming systemic barriers. Born on April 14, 1891, into the Mahar caste, considered "untouchable" within the Hindu social hierarchy, Ambedkar's early life was marked by experiences of discrimination that would profoundly shape his worldview and future mission. As a schoolboy, he was forced to sit on a gunny sack that he brought from home to avoid "contaminating" the classroom. When thirsty, he could not access water unless someone from a higher caste poured it from a height, as he was forbidden from touching either the vessel or the water directly. These experiences of humiliation and exclusion did not break his spirit but instead forged in him a resolute determination to challenge the very foundations of a social order that sanctioned such inhumanity. Ambedkar's intellectual journey is a testament to his extraordinary perseverance and brilliance. Despite facing severe social obstacles, he pursued education with remarkable tenacity, becoming one of the most highly educated Indians of his time. After completing his initial education at Elphinstone College in Bombay, he went on to earn degrees from Columbia University in New York and the London School of Economics, as well as qualifying as a barrister from Gray's Inn in London. His academic pursuits were not merely for personal advancement but were driven by a deeper purpose: to acquire the intellectual tools necessary to dismantle the ideological foundations of caste oppression and to envision alternative social arrangements based on principles of equality and justice. The breadth of Ambedkar's intellectual engagement was remarkable. He delved into economics, producing scholarly works on topics ranging from provincial finance in British India to the problem of the rupee. He engaged deeply with political theory, developing a critique of both liberal democracy and Marxism from the perspective of the oppressed. His sociological analysis of the caste system, most notably in works like "Annihilation of Caste," offered a devastating critique of Hindu social organization and its religious justifications. What distinguished Ambedkar's scholarship was not merely its academic rigor but its organic connection to the lived experiences of the marginalized and its orientation toward practical social transformation. Ambedkar's crowning achievement came with his appointment as the Chairman of the Drafting Committee of the Constituent Assembly, tasked with framing the Constitution for independent India. This role allowed him to translate his vision of social democracy into institutional form, embedding principles of justice, liberty, equality, and fraternity into the foundational document of the Indian republic. The Constitution that emerged under his guidance was revolutionary in its ambition, seeking not merely to establish a framework for governance but to initiate a social transformation that would eradicate hierarchies of caste, gender, and class. The inclusion of provisions abolishing untouchability, prohibiting discrimination, and enabling affirmative action reflected Ambedkar's commitment to using legal means to address historical injustices and to create conditions for substantive equality. Yet, Ambedkar was acutely aware of the limitations of constitutional remedies in the absence of broader social change. In his final address to the Constituent Assembly, he warned that political democracy would remain incomplete without social and economic democracy. He cautioned that the contradiction between political equality and social and economic inequality could potentially undermine the democratic project itself. This insight remains profoundly relevant in contemporary India, where formal legal equality coexists with persistent social hierarchies and economic disparities. Ambedkar's vision of democracy was not limited to periodic elections but encompassed a comprehensive transformation of social relations based on principles of fraternity and mutual respect. Ambedkar's intellectual legacy extends far beyond his role in constitution-making. His critique of caste as not merely a division of labor but a division of laborers, his analysis of the economic dimensions of social exclusion, his emphasis on education as a tool for emancipation, and his insistence on the ethical foundations of political life continue to offer valuable resources for addressing contemporary challenges. In an age of growing inequality, resurgent identity politics, and contested visions of nationhood, Ambedkar's thought provides a nuanced framework for navigating complex social realities while maintaining a commitment to universal principles of human dignity and equality. Beyond the Constitution - Ambedkar's Social Revolution Dr. Ambedkar's vision extended far beyond the formal legal framework of the Constitution. He recognized that true transformation required a fundamental restructuring of social consciousness and relationships. His critique of the caste system was radical and uncompromising, identifying it as not merely a social division but a system of graded inequality that denied basic humanity to millions. In his seminal work "Annihilation of Caste," Ambedkar argued that caste was not merely a division of labor but a division of laborers into watertight compartments, creating a social order where mobility was impossible and exploitation was sanctified by religious doctrine. He understood that the caste system's strength lay in its ability to make the oppressed complicit in their own oppression through the internalization of notions of purity and pollution, karma, and dharma. Ambedkar's approach to social transformation was multifaceted, combining intellectual critique, mass mobilization, and institutional reform. He led several significant social movements that challenged caste-based exclusion in concrete ways. The Mahad Satyagraha of 1927, where he led thousands of Dalits to drink water from a public tank from which they had been traditionally excluded, symbolized the assertion of basic human dignity against entrenched social prohibitions. Similarly, the Kalaram Temple movement in Nashik in 1930 challenged the exclusion of Dalits from Hindu temples, highlighting the contradiction between religious devotion and social discrimination. These movements were not merely symbolic protests but represented a fundamental challenge to the social order, asserting the principle that public spaces and resources should be accessible to all citizens regardless of caste identity. Recognizing the limitations of social reform without political power, Ambedkar also engaged actively in the political arena. He founded the Independent Labour Party in 1936 and later the Scheduled Castes Federation to represent the interests of Dalits and other marginalized communities. His political vision was distinctive in its emphasis on the interconnection between social, economic, and political rights. He argued that political democracy would remain meaningless without social democracy, which he defined as a way of life that recognized liberty, equality, and fraternity as principles of life. This holistic understanding of democracy as encompassing all spheres of human existence remains a powerful corrective to narrow conceptions that reduce democracy to electoral procedures or formal legal rightsPerhaps the most radical dimension of Ambedkar's social vision was his eventual decision to embrace Buddhism as an alternative spiritual and ethical framework. After years of attempting to reform Hinduism from within, Ambedkar concluded that the caste system was so integral to Hindu social organization that genuine equality could not be achieved within its framework. His conversion to Buddhism in 1956, along with hundreds of thousands of his followers, represented a profound act of spiritual and social rebellion. In Buddhism, Ambedkar found a religious tradition that emphasized reason, compassion, and equality, offering an alternative ethical foundation for social life. His reinterpretation of Buddhism, articulated in "The Buddha and His Dhamma," emphasized its rational and humanistic elements, presenting it as a religion compatible with modern notions of liberty, equality, and social justice. Ambedkar's approach to social transformation offers important lessons for contemporary efforts to address persistent inequalities. He recognized that meaningful change requires action on multiple fronts: intellectual critique to challenge ideological justifications of inequality, social movements to mobilize the oppressed and create solidarity, political engagement to secure institutional reforms, and cultural and spiritual resources to sustain the struggle and provide alternative visions of community. His understanding of the interconnection between different forms of oppression and the need for comprehensive approaches to social justice remains highly relevant in addressing contemporary forms of exclusion and marginalization. Moreover, Ambedkar's emphasis on the agency of the oppressed in their own liberation offers a powerful model for social movements. He insisted that Dalits must "educate, agitate, and organize" to secure their rights, rejecting both paternalistic approaches that cast the marginalized as passive recipients of reform and revolutionary fantasies that neglected the hard work of building consciousness and organization. His pragmatic yet principled approach to social change, combining moral vision with strategic flexibility, continues to inspire movements for social justice in India and beyond. Economic Vision - The Incomplete Dream Dr. Ambedkar's vision for India encompassed not only political and social transformation but also fundamental economic restructuring. As a trained economist with doctoral degrees from Columbia University and the London School of Economics, Ambedkar brought sophisticated analytical tools to bear on questions of economic justice and development. His economic thought was characterized by a unique synthesis of liberal principles, socialist concerns with equality, and a distinctive emphasis on the relationship between social discrimination and economic exploitation. For Ambedkar, economic democracy was inseparable from political and social democracy; all three were necessary components of a truly just societyCentral to Ambedkar's economic vision was his critique of the concentration of wealth and his advocacy for state intervention to ensure more equitable distribution of resources. He argued that political democracy would remain incomplete without economic democracy, which he defined as a social arrangement that did not allow the concentration of wealth in the hands of a few at the expense of the many. In his memorandum to the British government titled "States and Minorities," Ambedkar proposed the nationalization of key industries and land, state ownership of agricultural land, and the leasing of land to cooperatives formed by Dalits and other marginalized communities. These proposals reflected his understanding that economic power was intimately connected to social power and that addressing caste inequality required addressing the material basis of exploitation. Ambedkar's economic thought was also distinguished by his attention to the specific economic dimensions of caste oppression. He recognized that the caste system was not merely a social or religious phenomenon but also an economic arrangement that assigned occupations based on birth rather than ability and restricted economic mobility. His analysis of the village economy highlighted how caste relations structured economic exploitation, with Dalits performing essential but devalued labor while being denied ownership of productive resources. This insight into the economic foundations of social discrimination remains crucial for understanding persistent inequalities in contemporary India. Despite the constitutional guarantees and affirmative action policies that Ambedkar helped establish, the economic empowerment of Dalits remains an unfulfilled promise. Recent data paints a sobering picture: according to the 2011 Census, only 3.95% of Dalit families have formal employment, with 83% surviving on less than Rs 5,000 per month. Landlessness remains pervasive, with 42% of Dalit families owning no land. These statistics reflect the persistence of structural barriers to economic advancement for marginalized communities, despite decades of formal legal equality. The implementation of budgetary allocations for Dalit welfare provides a revealing case study of the gap between policy intentions and outcomes. The Scheduled Caste SubPlan (SCSP), designed to ensure proportionate allocation of resources for Dalit development, has been consistently undermined through diversion of funds to general purposes or to programs that provide limited direct benefit to the target communities. Recent budget analyses show concerning trends, with significant portions of SCSP funds being allocated to corporate interests rather than direct Dalit welfare. Cuts in allocations for crucial areas such as education scholarships, agricultural support, and employment programs further undermine the goal of economic empowerment. The contemporary relevance of Ambedkar's economic ideas lies in their recognition of the interconnection between social discrimination and economic marginalization. His vision challenges us to move beyond narrow conceptions of economic development focused solely on aggregate growth to consider questions of distribution, access, and the social dimensions of economic participation. In a context of growing inequality and persistent caste-based economic exclusion, Ambedkar's emphasis on the state's role in ensuring equitable access to resources and opportunities remains a vital corrective to market-centric approaches that neglect structural barriers to economic participation. Moreover, Ambedkar's economic thought offers valuable insights for addressing contemporary challenges of technological change, environmental sustainability, and global economic integration. His emphasis on education and skill development as prerequisites for economic empowerment speaks to current concerns about the future of work in an increasingly automated economy. His critique of village economies as sites of exploitation challenges romanticized notions of traditional economic arrangements and points toward the need for sustainable development models that combine ecological awareness with social justice. His attention to the specific needs and capabilities of marginalized communities provides a framework for inclusive development that leaves no one behind. The incomplete realization of Ambedkar's economic vision calls for renewed commitment to addressing the structural barriers that perpetuate economic inequality. This requires not only targeted policies and programs but also broader transformations in economic thinking and practice that recognize the social dimensions of economic participation and the need for interventions that address both distribution and recognition. As India navigates complex economic challenges in the 21st century, Ambedkar's insights into the relationship between social justice and economic development remain an invaluable resource for imagining and creating more equitable futures. Constitutional Promises and Contemporary Challenges The Indian Constitution, with Dr. Ambedkar as its chief architect, represented a revolutionary document that sought to transform a deeply hierarchical society into one based on principles of equality, liberty, and fraternity. It abolished untouchability, prohibited discrimination based on caste, religion, gender, or place of birth, and introduced affirmative action through reservations in education, employment, and political representation for historically marginalized communities. These provisions were not merely legal formalities but embodied a transformative vision of social justice that sought to address historical wrongs and create conditions for substantive equality. More than seven decades after the Constitution came into force, its promises remain partially fulfilled. On one hand, there have been significant advances in the formal legalstatus and political representation of Dalits and other marginalized communities. The constitutional framework has provided a basis for challenging discrimination through legal means and has enabled the emergence of Dalit political leadership at various levels. Affirmative action policies have created educational and employment opportunities that would otherwise have been inaccessible, contributing to the formation of a Dalit middle class and intellectual elite that plays an increasingly visible role in public life. Yet, these gains coexist with persistent challenges to the realization of constitutional values in practice. Caste-based discrimination continues in both overt and subtle forms, from violent atrocities against Dalits to everyday practices of exclusion in educational institutions, workplaces, and social interactions. The implementation of constitutional protections remains uneven, with significant gaps between formal rights and lived realities. The judicial system, while occasionally delivering landmark judgments affirming constitutional principles, often reflects broader social biases in its day-to-day functioning, limiting access to justice for marginalized communities. The contemporary political landscape presents new challenges to Ambedkar's constitutional vision. Recent years have witnessed attempts to reinterpret or dilute the radical potential of the Constitution, particularly regarding affirmative action policies. Statements from political leaders suggesting a "review" of the reservation policy reflect a broader tendency to question the continued necessity of measures designed to address historical injustices. These challenges are not merely about specific policies but reflect deeper contestations over the very nature of equality and citizenship in the Indian republic. Ambedkar himself was acutely aware of the potential gap between constitutional promises and social realities. In his final address to the Constituent Assembly, he warned: "If the fundamental rights are opposed by the community, no Law, no Parliament, no Judiciary can guarantee them in the real sense of the word." This insight remains profoundly relevant in a context where constitutional values often confront entrenched social attitudes and power structures. The realization of constitutional promises requires not only legal enforcement but also broader social and cultural transformations that challenge hierarchical mindsets and practices. The contemporary relevance of Ambedkar's constitutional vision lies in its emphasis on the interconnection between political, social, and economic dimensions of democracy. In an era of growing inequality and social polarization, his insistence that political democracy must be complemented by social and economic democracy offers a crucial perspective for addressing multidimensional forms of exclusion. His understanding of the Constitution not as a static document but as a framework for ongoing social transformation provides a basis for interpreting constitutional provisions in ways thatrespond to evolving challenges while remaining true to foundational principles of justice and equality. Moreover, Ambedkar's approach to constitutionalism offers valuable resources for navigating tensions between universal principles and particular identities in a diverse society. His vision combined a commitment to universal values of human dignity and equality with recognition of the specific historical experiences and needs of marginalized communities. This balanced approach remains essential for addressing contemporary debates about the relationship between individual rights and group identities, between formal equality and substantive justice, and between national unity and cultural diversity. The defense and realization of constitutional promises in contemporary India requires renewed commitment from multiple actors: state institutions that faithfully implement constitutional provisions, civil society organizations that monitor compliance and advocate for marginalized communities, educational institutions that promote constitutional values, and citizens who embody these principles in their everyday interactions. It also requires critical engagement with Ambedkar's constitutional thought, not as a fixed doctrine but as a living tradition that continues to evolve in response to new challenges while maintaining fidelity to core principles of justice, equality, and human dignity. Reclaiming Ambedkar's Legacy In contemporary India, Dr. Ambedkar has emerged as one of the most widely invoked f igures across the political spectrum. His image adorns government offices, political rallies, and public spaces; his birth anniversary is celebrated as a national holiday; and politicians of various persuasions claim to represent his legacy. This widespread recognition marks a significant shift from earlier periods when his contributions were marginalized in mainstream historical narratives. Yet, this apparent consensus about Ambedkar's importance masks profound contestations over the meaning and implications of his ideas. The proliferation of competing interpretations raises crucial questions about how we remember and engage with Ambedkar's legacy in the present. One concerning trend is the selective appropriation of Ambedkar that emphasizes certain aspects of his thought while neglecting others. Some portray him primarily as a constitutionalist who worked within the established order, downplaying his radical critique of Hindu social organization and his advocacy for fundamental social and economic transformation. Others focus exclusively on his identity as a Dalit leader, overlooking the universal dimensions of his vision for human emancipation. Still others reduce him to a symbol of anti-casteism without engaging with the specific content ofhis analysis and prescriptions. These partial readings not only diminish the complexity and coherence of Ambedkar's thought but also limit its potential to address contemporary challenges. Reclaiming Ambedkar's legacy requires engaging with his ideas in their full complexity and radical potential. This means recognizing him not merely as a historical figure to be venerated but as a thinker whose work continues to offer valuable resources for addressing present-day issues of inequality, exclusion, and injustice. It means reading Ambedkar not in isolation but in conversation with other traditions of critical thought, both Indian and global, that share his commitment to human emancipation. And it means applying his insights to contemporary contexts while acknowledging the ways in which our challenges may differ from those he directly addressed. Education plays a crucial role in this process of reclaiming Ambedkar's legacy. Despite his stature as a national icon, Ambedkar's writings remain insufficiently integrated into educational curricula at all levels. When included, they are often presented in fragmentary form, divorced from their intellectual and historical context. A more comprehensive approach would involve not only making Ambedkar's works more widely available but also creating pedagogical frameworks that enable critical engagement with his ideas. This would include situating his thought in relation to other intellectual traditions, examining the evolution of his thinking over time, and exploring the contemporary relevance of his analyses and prescriptions. Beyond formal education, there is a need for broader public engagement with Ambedkar's ideas through media, arts, and community discussions. The emergence of Dalit literature, film, and other cultural expressions that draw inspiration from Ambedkar represents an important development in this regard. These cultural forms not only preserve and transmit Ambedkar's legacy but also extend and reinterpret it in light of contemporary experiences and concerns. They demonstrate that Ambedkar's thought is not a closed system but a living tradition that continues to evolve through creative engagement and application. The most meaningful way to honor Ambedkar's legacy is to continue the work of realizing his vision of a society based on liberty, equality, and fraternity. This requires addressing persistent forms of caste discrimination and exclusion, challenging economic arrangements that concentrate wealth and opportunity in the hands of a few, and defending constitutional values against forces that would undermine them. It also means recognizing new forms of exclusion and marginalization that may not have been prominent in Ambedkar's time but that reflect similar patterns of power and privilege. Ambedkar's message—"Educate, Agitate, Organize"—remains a powerful call to action for those committed to social justice. Education involves not only formal learning butalso critical consciousness of social realities and their historical roots. Agitation means challenging unjust arrangements through various forms of protest and advocacy. Organization entails building collective structures and solidarities that can sustain longterm struggles for change. Together, these three elements constitute a comprehensive approach to social transformation that remains highly relevant in addressing contemporary forms of inequality and injustice. As we commemorate Ambedkar Jayanti, we are called to move beyond ritualistic veneration to substantive engagement with his ideas and continued commitment to his vision. This means reading Ambedkar critically and creatively, applying his insights to contemporary challenges, and working collectively to build the more just and equal society he envisioned. In doing so, we honor not only his memory but also the ongoing struggles of millions of Indians who continue to be denied full dignity and equality. Ambedkar's legacy is not a monument to the past but a resource for imagining and creating alternative futures based on principles of justice, equality, and human dignity. also critical consciousness of social realities and their historical roots. Agitation means challenging unjust arrangements through various forms of protest and advocacy. Organization entails building collective structures and solidarities that can sustain longterm struggles for change. Together, these three elements constitute a comprehensivealso critical consciousness of social realities and their historical roots. Agitation means challenging unjust arrangements through various forms of protest and advocacy. Organization entails building collective structures and solidarities that can sustain longterm struggles for change. Together, these three elements constitute a comprehensive approach to social transformation that remains highly relevant in addressing contemporary forms of inequality and injustice. As we commemorate Ambedkar Jayanti, we are called to move beyond ritualistic veneration to substantive engagement with his ideas and continued commitment to his vision. This means reading Ambedkar critically and creatively, applying his insights to contemporary challenges, and working collectively to build the more just and equal society he envisioned. In doing so, we honor not only his memory but also the ongoing struggles of millions of Indians who continue to be denied full dignity and equality. Ambedkar's legacy is not a monument to the past but a resource for imagining and creating alternative futures based on principles of justice, equality, and human dignity. Conclusion As we reflect on Dr. B.R. Ambedkar's legacy on the occasion of his 134th birth anniversary, we are confronted with both inspiring progress and sobering challenges. The journey from the formal abolition of untouchability in the Constitution to the present day has been marked by significant advances in legal protections, political representation, and educational opportunities for Dalits and other marginalized communities. The emergence of a vocal Dalit middle class, the growing visibility of Dalit perspectives in public discourse, and the increasing recognition of Ambedkar's contributions to modern India all represent important milestones in the long march toward equality and justice. Yet, these achievements must be viewed alongside persistent realities of discrimination, exclusion, and violence that continue to shape the lives of millions of Indians. The gap between constitutional promises and lived experiences remains substantial. Economic disparities along caste lines continue to reflect historical patterns of exclusion, with Dalits disproportionately represented among the poor and landless. Social prejudices manifest in various forms, from explicit violence to subtle exclusions in educational institutions, workplaces, and social interactions. Political gains, while significant, have not always translated into substantive improvements in the conditions of the most vulnerable. In this context, Ambedkar's ideas remain not merely historically significant but urgently relevant to addressing contemporary challenges. His multidimensional understanding of oppression—recognizing the interconnections between social, economic, and politicalforms of exclusion—offers a framework for analyzing and addressing complex inequalities. His emphasis on constitutional remedies combined with social transformation provides a balanced approach to institutional reform and cultural change. His insistence on the agency of the oppressed in their own liberation continues to inspire movements for social justice. And his vision of a society based on liberty, equality, and fraternity offers an ethical horizon that transcends narrow identities and interests. The continuing relevance of Ambedkar's thought does not mean uncritical acceptance of all his specific prescriptions, many of which were formulated in response to historical conditions that have since evolved. Rather, it involves engaging with the core principles and analytical frameworks that animated his work and applying them creatively to contemporary contexts. This requires intellectual honesty in acknowledging both the enduring insights and the limitations of his approach, as well as openness to dialogue with other traditions of critical thought that share his commitment to human emancipation. For readers of "Bhim Chetna" and all those committed to Ambedkar's vision, this anniversary offers an opportunity to renew our engagement with his ideas and our commitment to the unfinished work of building a more just and equal society. This involves multiple forms of action: educational efforts to promote critical understanding of social realities and their historical roots; political mobilization to secure and defend rights and resources for marginalized communities; cultural initiatives to challenge stereotypes and create alternative narratives; and everyday practices of solidarity and respect that embody the principles of equality and fraternity in interpersonal relations. Ambedkar's message—"Educate, Agitate, Organize"—remains a powerful guide for this multifaceted work of social transformation. Education involves not only formal learning but also critical consciousness of social structures and historical processes. Agitation means challenging unjust arrangements through various forms of protest and advocacy. Organization entails building collective structures and solidarities that can sustain longterm struggles for change. Together, these three elements constitute a comprehensive approach to social transformation that remains highly relevant in addressing contemporary forms of inequality and injustice. As we honor Dr. Ambedkar's memory, let us commit ourselves to continuing the revolution he initiated—a revolution not of violence but of consciousness, institutions, and social relations. Let us approach this work with both the intellectual rigor and the moral passion that characterized his own engagement with the challenges of his time. And let us draw inspiration from his example of courage, perseverance, and unwavering commitment to the principles of human dignity and equality. For in doing so, we not only pay tribute to a remarkable historical figure but also contribute to the ongoing
