OU Degree 4th Sem English – Grammar of Anarchy Questions and Answers & Summary
Comprehension I (Short Answer Questions)
Question 1.
What did India become on January 26, 1950? What are the “two thoughts” that come to the speaker’s mind on the eve of this historic day?
Answer:
On 26th January 1950, India became an independent country. There are the “two thoughts” that come to Ambedkar’s mind on the eve of this historic day. The first thought is about what would happen to her independence. He also cautions whether India will maintain her independence or lose it again due to the existence of diverse and opposing political parties and the possibility of placing their creed above the country.
He gives historical evidence of India losing her independence in the past due to the infidelity and treachery of some of her own people. The second thought that comes to Ambedkar’s mind is about his anxiety about what will happen to India’s democracy.Though India had earlier enjoyed its democratic and parliamentary tradition in the form of republics and the Buddhist BhikshuSanghas, we have lost it. He cautions that there is a danger of democracy giving place to dictatorship.
Question 2.
According to the speaker, what was the “system” of governance that India had in thepast but has lost? What evidence does he give to show that this system existed in the past?
Answer:
According to Dr. Ambedkar, democracy was the “system” of governance that India had in the past but has lost.He gives evidence to the existence of this system in the past. Dr. Ambedkar mentions that a study of the Buddhist BhikshuSanghas discloses that not only there were Parliaments-for the Sanghas were nothing but Parliaments – but the Sanghas knew and observed all the rules of Parliamentary Procedure known to modern times.
Question 3.
Civil disobedience, non-cooperation, and satyagraha were the principal methods of seeking justice during India’s freedom struggle. Why does the speaker want these methods abandoned in independent India? What alternative methods does he recommend?
Answer:
Dr. Ambedkar also provides the Indians with three solutions to maintain the democracy in reality. One among them is that we should hold fast to constitutional methods of achieving our social and economic objectives. It means that we must abandon the bloody methods of revolution- the method of civil disobedience, non-cooperation and satyagraha.
Dr Ambedkar considers them unconstitutional and opines that where constitutional methods are open, there can be no justification for these unconstitutional methods. These methods are nothing but the Grammar of Anarchy and the sooner they are abandoned, the better for us.
Question 4.
What was JS Mill’s injunction to those interested in maintaining democracy?
Answer:
Dr. Ambedkar also provides the Indians with three solutions to maintain the democracy in reality. Dr. Ambedkar advises us to follow the caution given by John Stuart Mill. Dr. Ambedkar quotes JS Mill who says not “to lay their liberties at the feet of even a great man, or to trust him with power which enable him to subvert their institutions”.
Question 5.
What is the difference between showing bhakti in religion and bhakti in politics? Why is this difference particularly relevant in India?
Answer:
According to Dr. Ambedkar, in India, Bhakti, believed as the path of devotion or hero-worship, plays a part in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world. Dr. Ambedkar opines that Bhakti in religion may be a road to the salvation of the soul. He feels that Bhakti or hero-worship in politics, is a sure road to degradation and to eventual dictatorship.
Question 6.
What, according to the speaker, is social democracy?
Answer:
According to Dr. Ambedkar,social democracy is a way of life which recognizes the cherished universal ideals-liberty, equality and fraternity as the principles of life. In his speech Dr. Ambedkar strongly advocates that we must make our political democracy a social democracy as well. He believes that political democracy cannot last unless there lies at the base of it social democracy.
Question 7.
What, according to the speaker, were the various contradictions that India was faced with on January 26, 1950?
Answer:
In his speech, Dr BR Ambedkar points out that on the 26th of January 1950, we are going to enter into a life of contradictions. According to Dr Ambedkar, in politics, we will have equality and in social and economic life we will have inequality. He feels that in politics we will be recognizing the principle of one man one vote and one vote one value. However, in our social and economic life, we shall, by reason of our social and economic structure (Since our society is based on the principle of graded inequality), continue to deny the principle of one man one value.
Question 8.
The speaker states that “two things” are completely absent in the indian society. What are they?
Answer:
In his speech, Dr. Ambedkar states that “two things” are completely absent in the indian society: equality in economic and social life, and the principle of fraternity, i.e., a sense of common brotherhood of all Indians-of Indians being one people.
Question 9.
What is fraternity? What are the obstacles in achieving fraternity?
Answer:
According to Dr. BR Ambedkar, fraternity means a sense of common brotherhood of all Indians-of Indians being one people. It is the principle which gives unity and solidarity to social life. Dr Ambedkar feels that it is a difficult thing to achieve, since there are many obstacles in achieving fraternity. He views that without fraternity, equality and liberty will be no deeper than coats of paint.
Question 10.
What has India “lost” by independence and what responsibility has this loss brought upon independent India?
Answer:
According to Dr. BR Ambedkar, by independence, we the Indians have lost the excuse of blaming the British for anything going wrong. He feels that if hereafter things go wrong, we will have nobody to blame except ourselves.
There is great danger of things going wrong. In his opinion, Dr. Ambedkar views that the loss of blaming the British has brought upon Independent India to recognise the aspirations of the downtrodden important for the maintenance of democracy.
Comprehension II (Essay Type Answer Questions)
Question 1.
What “anxieties” does Dr Ambedkar express in his speech and what is the basis for his apprehension?
Answer:
Dr. BhimraoRamji Ambedkar (1891-1956) is the chief architect of the Indian Constitution and one of the makers of the modern Indian nation. He was a social reformer who fought for the rights of people from the deprived sections of the society.
As the Chairman of the Drafting Committee of the Constitution, he worked with Promethean zeal to bring out a comprehensive document that was inclusive and had the capacity to hold the diverse populace of india together. He was rightly awarded the “Bharat Ratna” India’s highest civilian award, posthumously in 1991.
The present lesson ‘The Grammar of Anarchy’ is an edited extract from Dr BR Ambedkar’s closing speech in the Constituent Assembly on November 25, 1949. The speech outlines the diversity of India and details the challenges the country would face in implementing the Constitution. He emphasized the need to build a nation on the basis of social equality.
He upholds a road map that India needs to follow in order to hold its fragments together and graduate from being a country to a full-fledged nation. Dr Ambedkar’s three advice-to give up the grammar of anarchy, to avoid hero-worship, and to work towards a social and not just a political democracy-continue to be relevant even today.
On 26th January 1950, India became an independent country. There are the “two thoughts” that make Dr Ambedkar anxious about on the eve of this historic day. Firstly he is anxious about what would happen to her independence.
He also cautions whether India will maintain her independence or lose it again due to the existence of diverse and opposing political parties and the possibility of placing their creed above the country. He gives historical evidence of India losing her independence in the past due to the infidelity and treachery of some of her own people. Secondly and equally, Dr Ambedkar is anxious about what will happen to India’s democracy.
Though India had earlier enjoyed its democratic and parliamentary tradition in the form of republics and the Buddhist Bhikshu Sanghas, we have lost it. He cautions that there is a danger of democracy giving place to dictatorship. It is quite possible for this newborn democracy to retain its form but give place to dictatorship in fact. If there is a landslide, the danger of the second possibility becoming actuality is much greater.
Dr. Ambedkar also provides the Indians with three solutions to maintain the democracy in reality.Firstly, we should hold fast to constitutional methods of achieving our social and economic objectives. It means we must abandon the bloody methods of revolution. It means that we must abandon the method of civil disobedience, non¬cooperation and satyagraha.
Ambedkar considers these methods are nothing but the Grammar of Anarchy. Secondly, for in India, Bhakti or what may be called the path of devotion or hero-worship, plays a part in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world. Bhakti in religion may be a road to the salvation of the soul.
But in politics, Bhakti or hero-worship is a sure road to degradation and to eventual dictatorship. Thirdly, we must do is not to be content with mere political democracy. We must make our political democracy a social democracy as well. Political democracy cannot last unless there lies at the base of it social democracy. What does social democracy mean? It means a way of life which recognizes liberty, equality and fraternity as the principles of life.
Question 2.
According to Dr. Ambedkar, what are the three things that India must do in order to remain a democracy?
Answer:
Dr. Bhimrao Ramji Ambedkar (1891-1956) is the chief architect of the Indian Constitution and one of the makers of the modern Indian nation. He was a social reformer who fought for the rights of people from the deprived sections of the society. As the Chairman of the Drafting Committee of the Constitution, he worked with Promethean zeal to bring out a comprehensive document that was inclusive and had the capacity to hold the diverse populace of India together.
He was rightly awarded the “Bharat Ratna” India’s highest civilian award, posthumously in 1991. The present lesson ‘The Grammar of Anarchy’ is an edited extract from Dr BR Ambedkar’s closing speech in the Constituent Assembly on November 25, 1949. In his speech, Dr Ambedkar upholds a road map that India needs to follow in order to hold its fragments together and graduate from being a country to a full-fledged nation.
Dr Ambedkar’s three advice-to give up the grammar of anarchy, to avoid hero-worship, and to work towards a social and not just a political democracy-continue to be relevant even today. Dr Ambedkar also provides the Indians with three solutions to maintain the democracy in reality.
Firstly, we should hold fast to constitutional methods of achieving our social and economic objectives. It means we must abandon the bloody methods of revolution. It means that we must abandon the method of civil disobedience, non-cooperation and safyagraha. Ambedkar considers these methods are nothing but the Grammar of Anarchy.
Secondly, for in India, Bhakti or what may be called the path of devotion or hero- worship, plays a part in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world. Bhakti in religion may be a road to the salvation of the soul. But in politics, Bhakti or hero-worship is a sure road to degradation and to eventual dictatorship.
Thirdly, we must do is not to be content with mere political democracy. We must make our political democracy a social democracy as well. Political democracy cannot last unless there lies at the base of it social democracy. What does social democracy mean? It means a way of life which recognizes liberty, equality and fraternity as the principles of life.
Question 3.
How does Dr. Ambedkar argue that liberty, equality and fraternity are not separate entities but a union of trinity?
Answer:
According to Dr Ambedkar, the three cherished ideals of liberty, equality and fraternity are not separate entities but a union of trinity. He argues that we must do is not to be content with mere political democracy. We must make our political democracy a social democracy as well. Political democracy cannot last unless there lies at the base of it social democracy. What does social democracy mean? It means a way of life which recognizes liberty, equality and fraternity as the principles of life.
During his speech, Dr Ambedkar considers the principles of liberty, equality and fraternity as the principles of life. They are not to be treated as separate items in a trinity. In his opinion, they form a union of trinity in the sense that to divorce one from the other is to defeat the very purpose of democracy. Ambedkar argues that liberty cannot be divorced from equality, equality cannot be divorced from liberty.
Nor can liberty and equality be divorced from fraternity. Without equality, liberty would produce the supremacy of the few over the many. Equality without liberty would kill individual initiative. Without fraternity, liberty would produce the supremacy of the few over the many. Equality without liberty would kill individual initiative. Without fraternity, liberty and equality could not become a natural course of things. It would require a constable to enforce them.
Dr. Ambedkar points out in his speech that we the Indians must begin by acknowledging the fact that there is complete absence of two things in Indian Society. One of these is equality. On the social plane, we have in India a society based on the principle of graded inequality which we have a society in which there are some who have immense wealth as against many who live in abject poverty.
In his speech, Dr. Ambedkar reminds the audience that on the 26th of January 1950, we the Indians are going to enter into a life of contradictions. In politics we will have equality and in social and economic life we will have inequality. In politics we will be recognizing the principle of one man one vote and one vote one value. In our social and economic life, we shall, by reason of our social and economic structure, continue to deny the principle of one man one value.
In his speech, Dr Ambedkar questions the members of the Constituent Assembly how long we shall continue to live this life of contradictions andhow long we shall continue to deny equality in our social and economic life.
He warns us that 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 or else those who suffer from inequality will blow up the structure of political democracy which is Assembly has to laboriously built up. Therefore Ambedkar argue that liberty, equality and fraternity are not separate entities but a union of trinity.
Question 4.
Why, according to Dr Ambedkar, is the recognition of the aspirations of the downtrodden important for the maintenance of democracy?
Answer:
The present lesson ‘The Grammar of Anarchy’ is an edited extract from Dr BR Ambedkar’s closing speech in the Constituent Assembly on November 25, 1949. In his speech, Ambedkar upholds a road map that India needs to follow in order to hold its fragments together and graduate from being a country to a full-fledged nation. Dr Ambedkar’s three advice-to give up the grammar of anarchy, to avoid hero-worship, and to work towards a social and not just a political democracy-continue to be relevant even today.
In his speech, Dr Ambedkar emphasizes that the recognition of the aspirations of the downtrodden is important for the maintenance of democracy. According to Ambedkar,political power in India has too long been the monopoly of a few and the many are only beasts of burden, but also beasts of prey.
During his speech, Dr Ambedkar elaborates that this monopoly has not merely deprived the downtrodden people of their chance of betterment, it has sapped them of what may be called the significance of life. Ambedkar opines that these down-trodden classes are tired of being governed by others and they are impatient to govern themselves.
Ambedkar cautions that this urge for self-realization in the down-trodden classes must not be allowed to devolve into a class struggle or class war. He feels that it would lead to a division of the House and that would indeed be a day of disaster. Ambedkar quotes Abraham Lincoln who says that a House divided against itself cannot stand very long.
Therefore, Dr Ambedkar advises us that the sooner room is made for the realization of their aspiration, the better for the few, the better for the country, the better for the maintenance for its independence and the better for the continuance of its democratic structure. Ambedkar strongly feels that the recognition of the aspirations of the downtrodden can only be done by the establishment of equality and fraternity in all spheres of life.
Question 5.
Dr Ambedkar says that people tired of Government of and by the people may prefer government for the people. What is the difference among these three expressions and how is the shift in peoples’ preference significant?
Answer:
The present lesson The Grammar of Anarchy’ is an edited extract from Dr BR Ambedkar’s closing speech in the Constituent Assembly on November 25, 1949. In his speech, Ambedkar upholds a road map that India needs to follow in order to hold its fragments together and graduate from being a country to a full-fledged nation. Dr Ambedkar’s three advice-to give up the grammar of anarchy, to avoid hero-worship, and to work towards a social and not just a political democracy-continue to be relevant even today.
In his speech, Dr Ambedkar says that people tired of Government of and by the people may prefer government for the people. There is significant difference among these three expressions. The expression the “Government of the people” refers to the government’s composition. It’s referring to the fact that the government is made up of people who come from the electors, i.e., people.
Similarly, the expression the “Government by the people” refers to the government that is elected by the people. It means it is the government represented by some among them elected by the larger number of people. The expression the “Government for the people” refers to the government that works for the welfare of its people.
Dr. Ambedkar in his speech opines that there is a significant shift in the people’s preference. Dr. Ambedkar thinks that some people are being moved by new ideologies. In his opinion, they are getting tired of Government by the people and they are prepared to have Governments for the people and are indifferent whether it is government of the people and by the people.
Dr. Ambedkar points out that if we wish to preserve the Constitution, we should resolve not to be tardy in the recognition of the evils that lie across our path and which induce people to prefer Government for the people to Government by the people, nor to be weak in our initiative to remove them. In Ambedkar’s view, that is the only way to serve the country.
Grammar of Anarchy Poem Summary in English
Dr. Bhimrao Ramji Ambedkar (1891-1956) is the chief architect of the Indian Constitution and one of the makers of the modern Indian nation. Ambedkar grew up experiencing the trauma of seclusion and discrimination. Encouraged by the Maharaja of Baroda, he went to Columbia University, New York, where he did his master’s thesis on the caste system and doctoral work on British finance in India.
He was a social reformer who fought for the rights of people from the deprived sections of the society. As the Chairman of the Drafting Committee of the Constitution, he worked with Promethean zeal to bring out a comprehensive document that was inclusive and had the capacity to hold the diverse populace of India together. He was rightly awarded the “Bharat Ratna” India’s highest civilian award, posthumously in 1991.
The present lesson The Grammar of Anarchy’ is an edited extract from Dr. BR Ambedkar’s closing speech in the Constituent Assembly on November 25, 1949. The speech outlines the diversity of India and details the challenges the country would face in implementing the Constitution. He emphasized the need to build a nation on the basis of social equality.
He upholds a road map that India needs to follow in order to hold its fragments together and graduate from being a country to a full-fledged nation. Dr Ambedkar’s three advice-to give up the grammar of anarchy, to avoid hero-worship, and to work towards a social and not just a political democracy-continue to be relevant even today.
On 26th January 1950, India became an independent country. There are the “two thoughts” that make Dr. Ambedkar anxious about on the eve of this historic day. Firstly he is anxious about what would happen to her independence. He also cautions whether india will maintain her independence or lose it again due to the existence of diverse and opposing political parties and the possibility of placing their creed above the country. He gives historical evidence of India losing her independence in the past due to the infidelity and treachery of some of her own people.
Secondly and equally, Dr. Ambedkar is -anxious about what will happen to India’s democracy. Though India had earlier enjoyed its democratic and parliamentary tradition in the form of republics and the Buddhist Bhikshu Sanghas, we have lost it. He cautions that there is a danger of democracy giving place to dictatorship. It is quite possible for this new born democracy to retain its form but give place to dictatorship in fact. If there is a landslide, the danger of the second possibility becoming actuality is much greater.
Dr. Ambedkar also provides the Indians with three solutions to maintain the democracy in reality. Firstly, we should hold fast to constitutional methods of achieving our social and economic objectives. It means we must abandon the bloody methods of revolution. It means that we must abandon the method of civil disobedience, non¬cooperation and satyagraha.
Ambedkar considers these methods are nothing but the Grammar of Anarchy. Secondly, for in India, Bhakti or what may be called the path of devotion or hero-worship, plays a part in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world. Bhakti in religion may be a road to the salvation of the soul.
But in politics, Bhakti or hero-worship is a sure road to degradation and to eventual dictatorship. Thirdly, we must do is not to be content with mere political democracy. We must make our political democracy a social democracy as well. Political democracy cannot last unless there lies at the base of it social democracy. What does social democracy mean? It means a way of life which recognizes liberty, equality and fraternity as the principles of life.
During his speech, Dr. Ambedkar considers the principles of liberty, equality and fraternity as the principles of life. They are not to be treated as separate items in a trinity. In his opinion, they form a union of trinity in the sense that to divorce one from the other is to defeat the very purpose of democracy. Ambedkar argues that liberty cannot be divorced from equality, equality cannot be divorced from liberty.
Nor can liberty and equality be divorced from fraternity. Without equality, liberty would produce the supremacy of the few over the many. Equality without liberty would kill individual initiative. Without fraternity, liberty would produce the supremacy of the few over the many. Equality without liberty would kill individual initiative. Without fraternity, liberty and equality could not become a natural course of things. It would require a constable to enforce them.
Dr. Ambedkar points out in his speech that we the Indians must begin by acknowledging the fact that there is complete absence of two things in Indian Society. One of these is equality. On the social plane, we have in India a society based on the principle of graded inequality which we have a society in which there are some who have immense wealth as against many who live in abject poverty.
In his speech, Dr. Ambedkar reminds the audience that on the 26th of January 1950, we the Indians are going to enter into a life of contradictions. In politics we will have equality and in social and economic life we will have inequality. In politics we will be recognizing the principle of one man one vote and one vote one value. In our social and economic life, we shall, by reason of our social and economic structure, continue to deny the principle of one man one value.
In his speech, Dr. Ambedkar questions the members of the Constituent Assembly how long we shall continue to live this life of contradictions and how long we shall continue to deny equality in our social and economic life. He warns us that 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 or else those who suffer from inequality will blow up the structure of political democracy which is Assembly has to laboriously built up.Therefore Ambedkar argue that liberty, equality and fraternity are not separate entities but a union of trinity.
In his speech, Dr. Ambedkar emphasizes that the recognition of the aspirations of the downtrodden is important for the maintenance of democracy. According to Ambedkar,political power in India has too long been the monopoly of a few and the many are only beasts of burden, but also beasts of prey.
During his speech, Dr. Ambedkar elaborates that this monopoly has not merely deprived the downtrodden people of their chance of betterment, it has sapped them of what may be called the significance of life. Ambedkar opines that these down-trodden classes are tired of being governed by others and they are impatient to govern themselves.
Ambedkar cautions that this urge for self-realization in the down-trodden classes must not be allowed to devolve into a class struggle or class war. He feels that it would lead to a division of the House and that would indeed be a day of disaster. Ambedkar quotes Abraham Lincoln who says that a House divided against itself cannot stand very long.
Therefore, Dr. Ambedkar advises us that the sooner room is made for the realization of their aspiration, the better for the few, the better for the country, the better for the maintenance for its independence and the better for the continuance of its democratic structure. Ambedkar strongly feels that the recognition of the aspirations of the downtrodden can only be done by the establishment of equality and fraternity in all spheres of life.
Grammar of Anarchy Poem Summary in Telugu
డాక్టర్ భీమ్రావ్ రామ్జీ అంబేద్కర్ (1891-1956) భారత రాజ్యాంగం యొక్క ప్రధాన వాస్తుశిల్పి మరియు ఆధునిక భారతీయ దేశాన్ని తయారుచేసేవారిలో ఒకరు. అంబేద్కర్ ఏకాంతం మరియు వివక్ష యొక్కగాయం అనుభవిస్తూ పెరిగాడు. బరోడా మహారాజా జేత ప్రోత్సహించబడిన అతను న్యూయార్క్ లోని కొలంబియా విశ్వవిద్యాలయానికి వెళ్ళాడు, అక్కడ క:ల వ్యవస్థపై తన మాస్టర్స్ థీసిస్ మరియు భారతదేశంలో బ్రిటిష్ ఫైనాన్స్ పై డాక్టరల్ పని చేశాడు.
సమాజంలోని అణగారిన వర్గాల ప్రజల హక్కుల కోసం పోరాడిన సామాజిక సంస్కర్త ఆయన. రాజ్యాంగం యొక్క ముసాయిదా కమిటీ భైర్మన్గా, సమగ్రమైన పత్రాన్ని కలుపుకొని ప్రోమేతియన్ ఉత్సాహంతో కలిసి పనిచేశారు మరియు భారతదేశంలోని విభిన్న జనాభాను కలిసి ఉంచే సామర్థ్నాన్ని కలిగి ఉన్నారు. 1991 లో మరణానంతరం ఆయనకు “భారత్ రత్న”, భారతదేశం యొక్క అత్యున్నత పౌర పురస్కారం లభించింది.
ప్రస్తుత పాఠం ‘అరాచకం యొక్క వ్యాకరణం’ నవంబర్ 25, 1949 న రాజ్యాంగ సభలో డాక్టర్ బిఆర్ అంబేద్కర్ ముగింపు ప్రసంగం నుండి సవరించిన సారం. ఈ ప్రసంగం భారతదేశ వైవిధ్యాన్ని వివరిస్తుంది మరియు రాజ్యాంగాన్ని అమలు చేయడంలో దేశం ఎదుర్కొనే సవాక్లను వివరిస్తుంది. సామాజిక సమానత్వం ఆధారంగా ఒక దేశాన్ని నిర్మించాల్సిన అవసరాన్ని ఆయన నొక్కి చెప్పారు. భారతదేశం తన శకలాలు కలిసి ఉంచడానికి మరియు ఒక దేశం నుండి పూర్తి స్థాయి దేశానికి పట్టభద్రుడయ్యేందుకు
అనుసరించాల్సిన రహదారి పటాన్ని ఆయన సమర్థించారు. డాక్టర్ అంబేద్కర్ యొక్క మూడు సలహాలుఅరాచకత్వం యొక్క వ్యాకరణాన్ని వదులుకోవడం, హీరో-ఆరాధనను నివారించడం మరియు రాజకీయ ప్రజాస్వామ్యం మాత్రమే కాకుండా సామాజికంగా పనిచేయడం-ఈనాటికీ సంబంధితంగా కొనసాగుతున్నాయి. 26 జనవరి 1950 న భారతదేశం స్వతంత్ర దేశంగా మారింది.
ఈ చారిత్రాత్మక రోజు సందర్భంగా డాక్టర్ అంబేద్కర్ గురించి ఆందోళన కలిగించే “రెండు ఆలోచనలు” ఉన్నాయి. మొదట అతను ఆమె స్వాతంత్ర్యానికి ఏమి జరుగుతుందో అనే ఆత్రుతతో ఉన్నాడు. విభిన్న మరియు వ్యతిరేక రాజకీయ పార్టీల ఉనికి మరియు వారి మతాన్ని దేశానికి పైన ఉంచే అవకాశం ఉన్నందున భారతదేశం తన స్వాతంత్ర్యాన్ని నిలబెట్టుకుంటుందా లేదా మళ్ళీ కోల్పోతుందా అని ఆయన హెచ్చరిస్తున్నారు. తన సొంత వ్యక్తుల యొక్క అవిశ్వాసం మరియు ద్రోహం కారణంగా భారతదేశం గతంలో తన స్వాతంత్ర్యాన్ని కోల్పోయిందని చారిత్రక ఆధారాలు ఇస్తాడు.
రెండవది మరియు సమానంగా, డాక్టర్ అంబేద్కర్ భారతదేశ ప్రజాస్వామ్యానికి ఏమి జరుగుతుందోనని ఆత్రుతగా ఉన్నారు. భారతదేశం ఇంతకుముందు తన ప్రజాస్వామ్య మరియు పార్లమెంటరీ సంప్రదాయాన్ని రిపబ్లిక్ మరియు బౌద్ధ భిక్షు సంఘాల రూపంలో ఆస్వాదించినప్పటికీ, మేము దానిని కోల్పోయాము. ప్రజాస్వామ్యం నియంతృత్వానికి చోటు కల్పించే ప్రమాదం ఉందని ఆయన హెచ్చరించారు. ఈ కొత్తగా జన్మించిన ప్రజాస్వామ్యం దాని రూపాన్ని నిలుపకకోవటానికి చాలా సాధ్యమే కాని వాస్తవానికి నియంతృత్వానికి స్థానం ఇస్తుంది. కొండచరియ ఉంటే, రెండవ అవకాశం వాస్తవికత అయ్యే ప్రమాదం చాలా ఎక్కువ.
వాస్తవానికి ప్రజాస్వామ్యాన్ని నిలబెట్టడానికి డాక్టర్ అంబేద్కర్ భారతీయులకు మూడు పరిష్కారాలను అందిస్తుంది. మొదట, మన సామాజిక మరియు ఆర్ధిక లక్ష్యాలను సాధించే రాజ్యాంగ పద్ధతులను గట్టిగా పట్టుకోవాలి. విప్లవం యొక్క నెత్తుటి పద్ధతులను మనం వదిలివేయాలి. శాసనోల్లంఘన, సహకారం మరియు సత్యాగ్రహ పద్ధతిని మనం తప్పక వదిలిజేయాలి.
ఈ పద్ధతులు అరాచకత్వం యొక్క వ్యాకరణం తప్ప మరొకటి కాదని అంబేద్కర్ భావించారు. రెండవది, భారతదేశంలో, భక్తి లేదా భక్తి లేదా హీరోఆరాధన యొక్క మార్గం అని పిలవబడేది, ప్రపంచంలోని ఇతర దేశాల రాజకీయాల్లో అది పోషించే పాత్ర ద్వారా దాని రాజకీయాల్లో ఒక పాత్ర పోషిస్తుంది. మతంలో భక్తి ఆత్మ యొక్క మోక్షానికి ఒక రహదారి కావచ్చు.
రాజకీయాల్లో, భక్తి లేదా హీరో-ఆరాధన క్షీణతకు మరియు చివరికి నియంతృత్వానికి ఖచ్చితంగా మార్గం. మూడవదిగా, మనం చేయవలసింది కేవలం రాజకీయ ప్రజాస్వామ్యంతో సంతృప్తి చెందకూడదు. మన రాజకీయ ప్రజాస్వామ్యాన్ని సామాజిక ప్రజాస్వామ్యంగా కూడా మార్చాలి. రాజకీయ ప్రజాస్వామ్యం సామాజిక ప్రజాస్వామ్యం యొక్క స్థావరంలో ఉంటే తప్ప ఉండదు. సామాజిక ప్రజాస్వామ్యం అంటే ఏమిటి? ఇది స్వేచ్ఛ, సమానత్వం మరియు సోదరభావాన్ని జీవిత సూత్రాలుగా గుర్తించే జీవన విధానం.
డాక్టర్ అంబేద్కర్ తన ప్రసంగంలో స్వేచ్ఛ, సమానత్వం మరియు సోదరభావం యొక్క సూత్రాలను జీవిత సూత్రాలుగా భావిస్తారు. వాటిని త్రిమూర్తులలో ప్రత్యేక వస్తువులుగా పరిగణించకూడదు. అతని అభిప్రాయం ప్రకారం, వారు త్రిమూర్తుల సంఘాన్ని ఏర్పరుస్తారు, అంటే ఒకదాని నుండి మరాకటి విడాకులు తీసుకోవడం ప్రజాస్వామ్యం యొక్క ఉద్దేశ్యాన్ని ఓడించడమే.
స్వేచ్చను సమానత్వం నుండి విడాకులు తీసుకోలేము, సమానత్వం స్వేచ్ఛ నుండి విడాకులు తీసుకోలేము అని అంబేద్కర్ వాదించారు. స్వేచ్ఛ మరియు సమానత్వం సోదరభావం నుండి విడాకులు తీసుకోలేము. సమానత్వం లేకుండా, స్వేచ్ఛ చాలా మందిపై కొద్దిమంది యొక్క ఆధిపత్లాన్ని ఉత్పత్తి చేస్తుంది. స్వేచ్ఛ లేకుండా సమానత్వం వ్యక్తిగత చొరవను చంపుతుంది.
సోదరభావం లేకుండా, స్వేచ్ఛ చాలా మందిపై కొద్దిమంది యొక్క ఆధిపత్యాన్ని ఉత్పత్తి చేస్తుంది. స్వేచ్ఛ లేకుండా సమానత్వం వ్యక్తిగత చారవను చంపుతుంది. సోదరభావం లేకుండా, స్వేచ్ఛ మరియు సమానత్వం సహజమైన విషయాల కోర్సుగా మారలేవు. వాదిని అమలు చేయడానికి కానిస్టేబుల్ అవసరం.
డాక్టర్ అంబేద్కర్ తన ప్రసంగంలో ఇండియన్ సొసైటీలో రెండు విషయాలు పూర్తిగా లేవని అంగీకరించడం ద్వారా మనం భారతీయులు ప్రారంభించాలి. వీటిలో ఒకటి సమానత్వం. సాంఘిక విమానంలో, మనకు భారతదేశంలో గ్రేడెడ్ అసమానత సూత్రం ఆధారంగా ఒక సమాజం ఉంది, ఇందులో మనకు సమాజం ఉంది, ఇందులో కొంతమంది పేదరికంలో నివసించేవారికి వ్యతిరేకంగా అపారమైస సంపదను కలిగి ఉన్నారు.
డాక్టర్ అంబేద్కర్ తన ప్రసంగంలో, జనవరి 26, 1950 న, భారతీయులైన మనం వైరుధ్యాల జీవితంలోకి ప్రవేశించదోతుస్నమని (పేక్షకులకు గుర్తు చేస్తున్నారు. రాజకీయాల్లో మనకు సమానత్వం ఉంటుంది మరియు సౌమాజికీ మరియు ఆర్ధిక జీవితఁలో మసకు అసమానత ఉంటుంది.
రాజకీయాల్లో మనం ఒక మనిషికి ఒక ఓటు, ఒక ఓటు ఒక విలువ అనే సూత్రాన్ని గుర్తిస్తాము. మన సాంఘిక మరియు ఆర్ధిక జీవితంలో, మన సామాజిక మరియు ఆర్ధిక నిర్మాణం కారణంగా, ఒక మనిషి యొక్క సూత్రాన్ని ఒక విలువగా నిరాకరిస్తూనే ఉంటాము.
డాక్టర్ అంబేద్కర్ తన ప్రసంగంలో, రాజ్యాంగ సభ సభ్యులను ఈ వైరుధ్యాల జీవితాన్ని మనం ఎంతకాలం కొనసాగిస్తాము మరియు మన సామాజిక మరియు ఆర్ధిక జీవితం సో సమానత్వాన్ని ఎంతకాలం నిరాకరిస్తాము అని ప్రశ్నించారు.
మనం దానిని ఎక్కువసేపు నిరాకరిగ్తూ ఉంటే, మన రాజకీయ ప్రజాస్వామ్యాన్ని ప్రమాదంలో పడేయడం ద్వారా మాత్రమే చేస్తామని ఆయన హెచ్చరిస్తున్నారు. ఈ వైరుధ్యాన్ని మనం సాధ్యమైనంత తొందరగా తొలగించాలి, లేకపోతే అసమానతతో బాధపడేవారు రాజకీయ ర్రజాస్వామ్యం యొక్క నిర్మాణాన్ని పేల్చివేస్తారు, ఇది అసెంద్లీ శ్రమతో నిర్మించాల్సిన అవసరం ఉంది.
అందువల్ల స్వేచ్ఛ, సమానత్వం మరియు సోదరభావం ప్రత్యేక సంస్థలు కాదని యూనియన్ అని అంబేద్కర్ వాదించారు. త్రిమూర్తుల. డాక్టర్ అంబేద్కర్ తన ప్రసంగంలో, అణగారిన ప్రజల ఆకాంక్షలను గరర్తించడం ప్రజాస్వామ్య నిర్వహణకు ముఖ్యమని నొక్కి చెప్పారు.
అంబేద్కర్ ప్రకారం, భారతదేశంలో రాజకీయ అధికారం చాలా కొద్దిమందికి గుత్తాధిపత్యంగా ఉంది మరియు చాలా మంది భారం యొక్క జంతువులు మాత్రమే, కానీ ఆహారం యొక్క జంతువులు కూడా. తన ప్రసంగంలో, డాక్టర్ అంబేద్కర్ ఈ గుత్తాధిపత్యం అణగారిన ప్రజలకు వారి మంచి అవకాశాన్ని కోల్పోలేదని, ఇది జీవితం యొక్క ప్రాముఖ్యత.
అని పిలవబడే వాదిని తొలగించింది. అంబేద్కర్ ఈ అణగదొక్కబడిన తరగగులు ఇతరులచే పరిపాలించబడటానికి విసిగిపోతున్నారని మరియు వారు తమను తాము పరిపాలించుకోవడానికి అసహనంతో ఉన్నారని అభిప్రాయపడ్డారు. అణగారిన వర్గాలలో స్వీయసాక్షాత్కారం కోసం ఈ కోరికను వర్గ పోరాటంలో లేదా వర్గ యుద్ధంగా మార్చడానికి అనుమతించరాదని అంబేద్కర్ హెచ్చరిస్తున్నారు.
ఇది సభ విధజనకు దారితీస్తుందని, అది నిజంగా విపత్తు రోజు అని ఆయన అభిప్రాయపడ్డారు. అంబేద్కర్ అబ్రహం లింకన్ను ఉటంకిస్తూ, తనకు వ్యతిరేకంగా విభజించబడిన సభ చాలా కాలం నిలబడదని చెప్పారు.
అందువల్ల, డాక్టర్ అంబేద్కర్ వారి ఆకాంక్షను నెరవేర్చడానికి త్వరగా గదిని తయారు చేయాలని, కొద్దిమందికి మంచిది, దేశానికి మంచిది, దాని స్వాతంత్రం కోసం నిర్వహణకు మంచిది మరియు దాని ప్రజాస్వామ్య నిర్మాణాన్ని కొనసాగించడానికి మంచిదని సలహా ఇస్తున్నారు. అణగారినవారి ఆకాంక్షలను గుర్తించడం జీవితంలోని అన్ని రంగాలలో సమానత్వం మరియు సోదరభావాన్ని నెలకొల్పడం ద్వారా మాత్రమే చేయగలమని అంబేద్కర్ గట్టిగా భావిస్తున్నారు.
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