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IGNOU BAB-101 Previous Year Solved Question Paper in Hindi

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Q1. Discuss briefly about Ambedkar’s early education.

Ans. Dr. Bhimrao Ramji Ambedkar’s life is a story of overcoming severe social discrimination through unwavering determination. His early education was the foundation of this struggle and triumph, shaping his future revolutionary thoughts and actions. Born on April 14, 1891, in Mhow into the Mahar caste, which was considered ‘untouchable’, Ambedkar was fortunate to have a father, Ramji Maloji Sakpal, a Subedar in the British Indian Army, who valued education for his children. This allowed Ambedkar the rare opportunity to attend school, an access denied to most children of his caste at the time. His primary education began at a government school in Satara. Here, he had his first bitter taste of caste discrimination. He was not allowed to sit inside the classroom with other students; he had to sit on a gunny sack in a corner, which he had to bring and take back home himself. Teachers often paid no attention to him. The most humiliating experience was related to drinking water. He was forbidden from touching the tap or the water pot. A peon (usually from a higher caste) would pour water into his cupped hands from a height; on days the peon was absent, he had to go without water. He later described this experience as “No Peon, No Water”. Despite these obstacles, Bhimrao was a brilliant student. One of his Brahmin teachers, Mahadev Ambedkar, was fond of him and changed Bhimrao’s surname from ‘Sakpal’ to his own, ‘Ambedkar’, in the school records. In 1907, Ambedkar passed his matriculation examination from Elphinstone High School in Bombay. This was an extraordinary achievement for someone from his caste and was celebrated by his community. Subsequently, he joined Elphinstone College , affiliated with the University of Bombay. College education was intellectually stimulating for him, but financial difficulties persisted. At this crucial juncture, the progressive Maharaja of Baroda, Sayajirao Gaekwad III , awarded him a scholarship, which enabled him to complete his B.A. degree in Economics and Political Science in 1912. In summary, Ambedkar’s early education was fraught with humiliation and obstacles, but it was also marked by his father’s encouragement, the support of a few kind teachers, and the timely help from the Maharaja of Baroda. These experiences forged in him an indomitable resolve to fight against injustice and to use education as the most powerful weapon for the emancipation of the Dalits.

Q2. Write a note on Ambedkar and Buddhism.

Ans. Dr. B.R. Ambedkar’s conversion to Buddhism was the most significant decision of his life, representing the culmination of his social and political philosophy. It was not merely a personal religious transformation but a powerful socio-political revolt against the caste-based inequality inherent in Hinduism. Ambedkar spent his entire life struggling for the annihilation of the caste system and untouchability prevalent in Hinduism. He realized that there was no scope for reform within Hinduism as the caste system was sanctified by its scriptures. At the Yeola Conference in 1935, he famously declared, “I was born a Hindu, but I will not die a Hindu.” Following this declaration, he began a quest for a religion that was founded on the principles of Liberty, Equality, and Fraternity . He deeply studied various religions like Islam, Christianity, and Sikhism. Although he was impressed by certain aspects of these faiths, he ultimately found them unsuitable for the collective emancipation of his people. His attraction towards Buddhism stemmed from several reasons:

• Rational and Scientific: Buddhism was based on reason, experience, and ethics, not on superstition or divine revelation. The Buddha’s approach was analytical and scientific, which resonated with Ambedkar’s modern outlook.
• Egalitarian: Buddhism explicitly rejected the caste system and treated all human beings as equal. The Sangha (the Buddhist monastic order) was open to people from all castes.
• Moral Foundation: The emphasis of Buddhism is on Prajna (wisdom), Karuna (compassion), and Samata (equality). It provided a social morality that was central to Ambedkar’s vision of a just society.
• Indian Origin: Ambedkar wanted to adopt a religion that had its roots in Indian culture and history, so as not to be accused of being anti-national.

This profound study and reflection culminated on

October 14, 1956

, at

Deekshabhoomi

in Nagpur. In this historic ceremony, Dr. Ambedkar, along with hundreds of thousands of his followers, converted to Buddhism. He took

22 Vows

, which included a clear rejection of Hindu deities and rituals.

Ambedkar presented his own interpretation of Buddhism, often called

‘Navayana’ (the new vehicle)

. He emphasized social ethics and liberation from suffering in this world, rather than metaphysical concepts like karma, rebirth, and nirvana in their traditional sense. His monumental work,

“The Buddha and His Dhamma”

, serves as the core text of Navayana Buddhism, presenting the teachings of the Buddha in a rational and humanistic framework.

Ultimately, for Ambedkar, embracing Buddhism was a revolutionary act to provide the Dalits with a new, dignified, and egalitarian identity, liberating them from the oppression of the Hindu social order.

Q3. Outline life-sketch of Karl Marx.

Ans. Karl Marx (1818-1883) was a German philosopher, economist, historian, sociologist, political theorist, and revolutionary socialist. His ideas, collectively known as Marxism , have had a profound impact on social sciences and political movements of the 20th century. Early Life and Education: Karl Heinrich Marx was born on May 5, 1818, in Trier, Prussia, to a Jewish family. His father, Heinrich Marx, was a successful lawyer who converted to Protestantism due to social pressures. Marx studied law and philosophy at the Universities of Bonn and Berlin. In Berlin, he was deeply influenced by the intellectual circle of the ‘Young Hegelians’ , who offered a radical interpretation of the ideas of the renowned philosopher G.W.F. Hegel. Journalism and Exile: After completing his studies, Marx turned to journalism. In 1842, he became the editor of a liberal newspaper in Cologne, the ‘Rheinische Zeitung’. His radical political and social writings angered the Prussian government, leading to the newspaper being banned in 1843. Marx then moved to Paris, where he met Friedrich Engels , who would become his closest friend and lifelong collaborator. It was in Paris that Marx became fully committed to communism. Major Works and Ideas: After being expelled from France in 1845, he moved to Brussels, where he co-authored “The Communist Manifesto” (1848) with Engels. This document was written for the Communist League and its opening line, “A spectre is haunting Europe—the spectre of communism,” is famous. In it, he outlined his theory of historical materialism and class struggle , arguing that “The history of all hitherto existing society is the history of class struggles.” In 1849, Marx was exiled again and settled in London, where he spent the rest of his life. In London, he lived in extreme poverty but continued his research at the reading room of the British Museum. It was here that he wrote the first volume of his magnum opus, “Das Kapital” (Capital) , published in 1867. In this book, he presented a critical analysis of the capitalist mode of production and developed concepts like ‘surplus value’ and the ‘alienation of labor’ . Later Years and Legacy: Marx also played a significant role in organizing the International Workingmen’s Association (the First International). He passed away in London on March 14, 1883. Although his ideas were not widely disseminated during his lifetime, after his death, Marxism became a major ideological force for labor movements and revolutions worldwide, influencing figures like Vladimir Lenin, Mao Zedong, and many others. His analysis continues to be relevant for understanding capitalism, inequality, and social change today.

Q4. Explain Anti-Khoti Movement (1929-1942).

Ans. The Anti-Khoti Movement (1929-1942) was a significant social and economic struggle led by Dr. B. R. Ambedkar in the Konkan region of Maharashtra. The movement was directed against a repressive land revenue system known as the Khoti system , which led to the extreme exploitation of tenant farmers. What was the Khoti System? The Khoti system was a feudal land tenure system where landlords called ‘Khots’ acted as intermediaries between the government and the peasants. These Khots (often from upper castes like Brahmins or Marathas) would pay a fixed land revenue to the government and, in return, were granted the right to collect rent from the tenants under them. The tenants, known as ‘kuls’ or ‘ardhelis’, were often from lower castes (Mahars, Kunbis, Agris). The Khots extracted exorbitant rents, forced them into ‘veth-bigar’ (unpaid labor), and the tenants had no rights over the land they tilled, making their lives miserable. The system was a vicious cycle of economic exploitation and caste oppression. Ambedkar’s Role and the Movement: Dr. Ambedkar took up this issue because he saw it not just as an economic problem but also as a caste issue, intrinsically linked to the exploitation of Dalits and other backward communities. He considered it an integral part of his broader struggle for social justice.

• Organisation and Mobilisation: In the late 1920s, Ambedkar began organizing the tenant farmers of the Konkan region. He held numerous meetings and conferences, most notably the ‘Konkan-Prant Shetkari Parishad’ in 1929, which united the tenants to fight for their rights.
• Legislative Efforts: When Ambedkar became a member of the Bombay Legislative Assembly in 1937, he took the fight to the legislative platform. He introduced the Khoti Abolition Bill, 1937 . The main objective of the bill was to abolish the Khoti system and make the tiller the owner of the land. Key provisions of the bill were:
  • To abolish the Khoti tenure.
  • To convert Khoti lands into Ryotwari lands, giving direct ownership rights to the tenants.
  • To provide security from eviction and fix fair rent for the tenants.

Challenges and Outcome:

The Khots, being politically powerful and influential, vehemently opposed the bill. They formed their own organizations to counter Ambedkar’s efforts. Due to stiff opposition in the assembly, the bill could not be passed in pre-independence India.

Significance of the Movement:

Despite the bill’s failure at the time, the Anti-Khoti Movement was immensely significant.

• It raised consciousness among the exploited tenants about their rights.
• It united different castes (Kunbis, Agris, Mahars) on a common economic platform.
• It established Ambedkar not just as a leader of the Dalits, but as a leader of all oppressed peasants and workers.
• It laid the groundwork for future land reforms. Ultimately, after India’s independence, the system was abolished by the Bombay Khoti Abolition Act of 1949 , which was a major victory for Ambedkar’s struggle.

Q5. Briefly discuss Ambedkar’s life in England.

Ans. Dr. B. R. Ambedkar’s time in England was critically important in shaping his intellectual and political personality. He visited England twice, and both stays were periods of intense academic study and personal struggle, which ultimately established him as a formidable force in India’s socio-political landscape. First Stay (1916-1917): After completing his studies at Columbia University in the USA, Ambedkar arrived in London in October 1916 for higher education. He enrolled in two prestigious institutions:

• The London School of Economics (LSE): Here, he registered for a master’s degree in Economics.
• Gray’s Inn: Simultaneously, he was admitted to Gray’s Inn to study law and become a Barrister.

However, his studies were interrupted as the period of his scholarship from the Maharaja of Baroda ended. He had to return to India in 1917. Unfortunately, the ship carrying his books back to India was torpedoed and sunk by a German submarine, resulting in the loss of his valuable collection.

Second Stay (1920-1923):

After working for some time in India, saving money, and receiving some financial assistance from Chhatrapati Shahu Maharaj of Kolhapur, Ambedkar returned to London in 1920 to complete his unfinished studies. This period was one of the most productive and arduous of his life.

• Success at LSE: He worked tirelessly. He submitted his thesis, “Provincial Decentralisation of Imperial Finance in British India,” for which he was awarded the M.Sc. degree in 1921. He continued his research and in 1923, was awarded the prestigious D.Sc. (Doctor of Science) for his second thesis, “The Problem of the Rupee: Its Origin and Its Solution.” This was a seminal work on Indian currency.
• Legal Education: Alongside his economic studies, he also completed his course at Gray’s Inn and was ‘Called to the Bar’ (qualified as a Barrister) in 1922.

Hardships and Dedication:

His life in London was extremely tough. He lived frugally and spent most of his time in libraries like the British Museum Library and the LSE library, where he reportedly studied for up to 18 hours a day. This period is a testament to his extraordinary intellectual hunger, determination, and self-discipline.

His time in England exposed him to Western liberal thought, parliamentary democracy, and economic theories. The knowledge and qualifications gained there provided him with the necessary tools to challenge the British colonial government and Indian orthodox forces in their own intellectual language. In essence, Ambedkar’s life in England was the foundation stone for his future emergence as a great social reformer, political leader, and the architect of the Indian Constitution.

Q6. Describe Bhakti tradition and its impact on Ambedkar’s personality.

Ans. The Bhakti tradition of medieval India had a deep and lasting impact on the personality and thoughts of Dr. B. R. Ambedkar. The Bhakti movement was a socio-religious reform movement that challenged caste discrimination, Brahminical rituals, and social hierarchy, emphasizing personal devotion to God. This tradition played a significant role in Ambedkar’s early life and provided an ideological foundation for his struggle for social justice. Family Background and Early Influence: Ambedkar was born into a family deeply steeped in the Bhakti tradition. His father, Ramji Sakpal, was a follower of the Kabir Panth . Kabir was a great saint who criticized the dogmatism of both Hinduism and Islam and preached faith in a formless God. In Ambedkar’s home, devotional songs (abhangs) of saints like Kabir, Tukaram, Chokhamela, and Ravidas were regularly sung. The songs of Chokhamela, who was himself a Mahar saint, had a particular impact on young Bhimrao, as he expressed the pain of untouchability and the aspiration for equality before God in his poetry. This environment inculcated in Ambedkar the values of equality and human dignity. Key Points of Influence from the Bhakti Tradition:

• Critique of the Caste System: The Bhakti saints rejected the principle of birth-based superiority. They taught that all human beings are equal in the eyes of God and a person’s worth is determined by their devotion, not their caste. This became the core basis of Ambedkar’s anti-caste struggle.
• Legacy of Social Protest: The Bhakti movement was a form of peaceful social protest. It provided a cultural and spiritual platform for the lower castes to raise their voice and assert their human dignity. Ambedkar inherited this spirit of protest but transformed it into a more direct, political, and organized form.
• Emphasis on Reason and Morality: Saints like Kabir denounced idol worship and meaningless rituals, which resonated with Ambedkar’s rationalist outlook.

Ambedkar’s Divergence from the Bhakti Tradition:

Although deeply influenced by the Bhakti tradition, Ambedkar eventually found it insufficient for the complete emancipation of the Dalits. His main criticisms were:

• Lack of Direct Action: Ambedkar believed that the Bhakti saints only preached equality through devotion but did not launch a direct attack on the Hindu scriptures (Shastras) that sanctioned the caste system.
• Remaining within the Hindu Fold: Most of the Bhakti movement operated within the broader framework of Hinduism. Ambedkar concluded that the annihilation of caste and true equality were impossible while remaining within Hinduism. This is why he eventually decided to renounce Hinduism and adopt a different religious identity.

In conclusion, the Bhakti tradition was a significant source of inspiration for Ambedkar. It provided him with the initial moral and ideological force to fight against caste injustice. However, he moved beyond the spiritual solutions of Bhakti towards a path of social, political, and legal reform to build a just society, culminating in his conversion to Buddhism.

Q7. Discuss in brief the Ambedkar’s philosophy of participation and representation in the institutions of governance and education.

Ans. Dr. B. R. Ambedkar’s entire political and social philosophy was anchored in the belief that the emancipation of deprived and exploited communities, especially the Dalits, was impossible without their meaningful participation and representation in all centers of power, particularly in governance and education . For him, representation was not mere tokenism but a means of genuine transfer of power. Participation and Representation in Governance: Ambedkar firmly believed that acquiring political power was essential for social reform. His famous statement, “Political power is the master key to all social and economic problems,” encapsulates his philosophy.

• Demand for Separate Electorates: At the Round Table Conferences, Ambedkar was a powerful advocate for Separate Electorates for the Dalits. He argued that in a joint electorate system, Dalit candidates would be dependent on the votes of the caste-Hindu majority and would not be true representatives of their community’s interests. In a separate electorate, only Dalit voters would vote for Dalit candidates, ensuring that the elected representatives were accountable solely to their community.
• Poona Pact and Reserved Seats: Due to Gandhi’s fast unto death, Ambedkar had to give up his demand for separate electorates. However, through the Poona Pact of 1932, he secured Reserved Seats for the Depressed Classes in provincial legislatures. This was a compromise, but it established the principle of political reservation in Indian politics.
• Constitutional Provisions: As the Chairman of the Drafting Committee of the Indian Constitution, Ambedkar ensured that seats were reserved for Scheduled Castes (SCs) and Scheduled Tribes (STs) in the legislature (Articles 330 and 332). He also made provisions for reservations in government jobs (Article 16(4)) to ensure their participation in the administration.

Participation and Representation in Education:

Ambedkar considered education the most powerful instrument for liberation. His famous slogan was:

“Educate, Agitate, Organise.”

Education was the first and most crucial step in this process.

• Breaking the Monopoly on Knowledge: He believed that the upper castes had maintained their dominance for centuries by establishing a monopoly over knowledge and education. To break this monopoly, it was imperative to make education accessible to the Dalits.
• Establishment of Educational Institutions: He did not just rely on the government but took action himself. In 1945, he founded the People’s Education Society (PES) , which started several educational institutions like Siddharth College in Mumbai (1946) and Milind Mahavidyalaya in Aurangabad (1950). These institutions opened the doors of higher education to thousands of Dalit and poor students.
• Constitutional Safeguards: He included provisions in the Constitution that direct the state to promote the educational interests of the weaker sections. Article 46 (a Directive Principle of State Policy) and Article 15(4) allow the state to make special provisions (including reservations) for the advancement of backward classes in educational institutions.

In conclusion, Ambedkar’s philosophy was centered on the idea that social democracy is impossible without genuine participation in governance and education. The system of reservation he established was not a charity, but a necessary measure to compensate for historical injustices and to establish an egalitarian society.

Q8. Write a note on organizations founded by Ambedkar during 1940s and 1950s.

Ans. The 1940s and 1950s were the final but most decisive phase of Dr. B. R. Ambedkar’s life. During this period, he founded several key organizations to institutionalize his socio-political movement and give a permanent form to his vision. These organizations reflect his multi-pronged struggle, focusing on political rights, educational advancement, and religious liberation. The major organizations established in this period are as follows:

1. Scheduled Castes Federation (SCF) – 1942: This was an all-India political party founded by Ambedkar to replace his earlier party, the ‘Independent Labour Party’ (ILP). While the ILP had a class-based approach, the growing communal polarization of the 1940s and the impending transfer of power made Ambedkar feel the need for a dedicated political platform to exclusively protect the interests of the Scheduled Castes. The main objective of the SCF was to secure political rights and safeguards for the Scheduled Castes in the new constitutional framework of India. The party contested elections and acted as the voice of the Dalits during the negotiations for independence.
2. People’s Education Society (PES) – 1945: To realize his slogan “Educate,” Ambedkar established the PES to promote higher education among the poor and marginalized sections of society, especially the Scheduled Castes. He knew that government efforts alone would be insufficient. Under the PES, he founded several renowned educational institutions, the most famous being Siddharth College of Arts and Science (1946) in Mumbai and Milind Mahavidyalaya (1950) in Aurangabad. These institutions opened the doors of higher education for thousands of Dalit students and played a crucial role in their empowerment.
3. The Buddhist Society of India (Bharatiya Bauddha Mahasabha) – 1955: Towards the end of his life, Ambedkar concluded that the liberation of Dalits was not possible within Hinduism. To provide an organizational framework for his planned mass conversion to Buddhism, he founded the Buddhist Society of India in 1955. The objective of this organization was to propagate Buddhism (specifically his interpretation, ‘Navayana’) and to manage the religious and social affairs of the neo-Buddhist community. The historic conversion ceremony at Nagpur in 1956 was organized under the aegis of this Mahasabha.
4. The Republican Party of India (RPI) – Announced in 1956: In the final year of his life, Ambedkar envisioned a new, broad-based political party. He felt the scope of the SCF was narrow. Therefore, he announced the formation of the Republican Party of India , which would be based on the principles of liberty, equality, and fraternity enshrined in the Constitution. The RPI was intended to represent not just the Scheduled Castes, but all the exploited, oppressed, and minority sections of India. Ambedkar aimed to establish it as a strong, principled opposition to the Congress party. Unfortunately, he passed away in December 1956 before the party could be formally launched. His followers later established the party in 1957.

These organizations are the pillars of Ambedkar’s legacy, representing his tireless efforts for political empowerment, educational revolution, and religious-cultural identity.