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| Ambedkar’s Caste-Based Reservation |
Ambedkar’s Caste-Based Reservation
In 2007, at General Finance Company, I handled customer documents related to car loans. I worked there for three months. On the day my Class 12 results were declared—I scored 69%—I resigned from the job.
I wanted to study economics further, so I decided to seek admission to Karmaveer Bhaurao Patil College in Vashi, also known as Modern College. I visited the college to inquire about the admission process.
I obtained an admission form from Modern College.
When I asked about the fees, I learned that students with a Buddhist certificate received a fee discount, while those without one had to pay the full amount. There was clear discrimination based on caste.
At that time, I knew nothing about caste or religion. Neither my mother nor anyone else had ever explained these concepts to me. My friends had never mentioned them either. I believed in God in a general sense, but I did not follow any specific deity that people worshipped. My mother called me an atheist, and I considered myself one too.
I told my mother that college fees depended on caste. She was Buddhist but didn’t know much about caste or religion herself. To her, everyone—regardless of caste—was simply Hindu. My mother had raised me single-handedly since I was five years old. I had not seen my father after that age. She had recorded my caste as Buddhist in my school admission form, and I filled out the college form accordingly.
However, the college administration said that a school record alone was not sufficient—I needed an official Buddhist certificate to avail the fee discount. Otherwise, I would have to pay the full fees.
My mother suggested, “Go to Deekshabhoomi in Dadar; you’ll get a Buddhist certificate there.” I went to Deekshabhoomi, where I was directed to a Buddhist office in Dadar East. At the office, they asked about my father’s caste. Since I knew nothing about caste, I replied that I didn’t know my father’s caste, but that my mother was Buddhist and my school records reflected that. Another employee then asked my surname. I said, “Khot.”
The employee immediately declared, “You are a Kokanastha Brahmin. You will not get a Buddhist certificate.” He began explaining to others who Kokanastha Brahmins were.
The moment I heard that I wouldn’t get the certificate, I felt deeply saddened. I stopped listening to the rest of what they said. I stood there quietly, thinking that now I would have to pay the full college fees. I had already quit my job for my studies and urgently needed to find new work.
At that moment, a memory from two years earlier resurfaced.
In 2005, we were living in a slum in Ramabai Nagar, Ghatkopar. My mother earned only ₹2,000 as an Anganwadi worker. I was in Class 10 then. With my father gone, I wanted to take financial responsibility for the family but couldn’t because I was still in school. It hurt deeply when my mother had to pawn her jewellery just to buy rations.
One day, she gave me ₹50 to buy kerosene. It was supposed to cost ₹10, but the shopkeeper said it was only available on the black market for ₹40. I returned home without it. My mother said, “How will I cook without kerosene? Go and get it for ₹40.”
Those words pained me immensely. I felt helpless that I couldn’t support her financially. I went back to the shop crying.
As this memory returned, my face visibly reflected my sadness. I couldn’t hide it. The employees noticed and said, “We can’t issue you a Buddhist certificate, but if there is any Buddhist-related cultural event at your home, we will attend.”
I worried that after paying the college fees, my mother might have no money left. Without help from anyone, she might have to pawn her jewellery again. That thought troubled me deeply.
Then I remembered the three months I had worked, earning ₹3,000 per month, which I had given entirely to my mother. If we used some of those savings for the fees, perhaps we wouldn’t go hungry—and I could find another job soon.
Modern College admitted students based on Class 12 marks, with higher scores receiving priority. With my 69%, my name appeared on the admission list. I took money from my mother, paid the full fees, and secured admission to the commerce stream.
My first day at college was ordinary. As always—whether in school or college—I preferred sitting on the front bench.
On the second day, while sitting in class, I began thinking:
Charging one student full fees while giving a discount to another is injustice. Everyone should receive support in education. Are those who do not worship Lord Buddha not human? Have they committed some sin? Just because my mother is Buddhist, does that define who I am?
Many such questions arose in my mind.
There was another mind inside me, whose name is Ganesh. Whenever I am troubled by any question, I ask Ganesh.
Kiran: “The college administration takes money from one student but does not take money from another. Why is this?”
Ganesh: “Reservation.”
Kiran: “What is reservation?”
Ganesh: “Providing facilities to a person who lacks capacity—this is called reservation.”
Kiran: “Explain it like a friend. I don’t understand teacher-style language.”
Ganesh: “What should be the maximum college fee?”
Kiran: “Ten thousand rupees.”
Ganesh: “If the fee were twenty thousand, would you take admission?”
Kiran: “No, I would look for another college.”
Ganesh: “That is your economic capacity. When a person cannot obtain—or does not wish to obtain—something because of economic, physical, or mental limits, that is called capacity. Every human has different capacities, and these capacities keep changing.”
Kiran: “I am poor. I don’t even have a capacity of five thousand rupees. I don’t have a bank account. I don’t even have ten rupees in my pocket. Shouldn’t I get a reservation in college fees?”
Ganesh: “In your college, there is no capacity-based reservation for justice. Instead, caste-based reservation for injustice is implemented.”
Kiran: “What is caste-based reservation?”
Ganesh: “Granting reservation only to those who possess a caste certificate recognised in the Constitution and national law is called caste-based reservation.”
Kiran: “I still don’t understand. Explain with an example.”
Ganesh: “Only a person with a Buddhist caste certificate will get reservation. A person without it will not.”
Kiran: “What capacity do Buddhists lack that only they get reservation? Why only one caste? Why not others?”
Ganesh: “This is the injustice of caste-based reservation. Reservation is not given based on capacity, but on caste identity and political desire.”
Kiran: “Why is it like this?”
Ganesh: “India has a democratic yet caste-based Constitution. Because reservation depends on caste certificates, every group promotes casteism to secure benefits for its own society. In this greed, people forget that others are also Indians.”
I kept hearing the word caste, but I did not truly understand what it meant. I felt an urgent need to understand caste first.
Kiran: “What is caste?”
Ganesh: “Caste is man-made. When a person does similar work, or has a similar mentality, or lives in one area, then he declares himself part of a community, which is called caste.”
Kiran: “What is my caste?”
Ganesh: “Today you are not doing similar work to anyone; your mentality is not similar to anyone else. Even though you live in one building, you are not connected to anyone in that building; therefore, you have no caste.”
Kiran: “But one man was saying that my surname is Khot, meaning my caste is Brahmin. Is my caste not Brahmin?”
Ganesh: “You do not even know the ‘w’ of woman or worship in ritual; you are an atheist. Do you perform worship rituals in anyone's house?”
Kiran: “No.”
Ganesh: “A Brahmin works as a teacher in a school or college. You are studying in college now. Are you working as a teacher in any school or college?”
Kiran: “No.”
Ganesh: “A Brahmin does research and investigation on any subject and invents something new. Are you doing any research or investigation to invent anything?”
Kiran: “No.”
Ganesh: “A Brahmin works as a priest in a temple. Are you working as a priest in any temple?”
Kiran: “No.”
Ganesh: “Then you are not a Brahmin. When you perform puja rituals in someone’s house, work as a teacher in a school or college, do research and investigation, or work as a priest in a temple, that day you will become a Brahmin.”
Kiran: “Then what is my caste? Who am I? After knowing my surname, why was I called Brahmin?”
Ganesh: “Without asking anyone's caste, the practice of caste-indicating surnames started to identify caste. Due to that same practice, you got ‘Khot,’ a Brahmin varna-indicating surname.”
Now I was hearing another new word, ‘varna-indicating.’ After understanding caste, I had understood what a caste-indicating name meant. Now what is this ‘varna’ that I am hearing for the first time?
Kiran: “What is varna?”
Ganesh: “God has given different tendencies of earn wealth to all humans to do different kinds of work, which is called varna. God has made 4 good and 2 bad varnas, for a total of 6 varnas.”
Kiran: “I did not understand anything.”
Ganesh: “You have seen people doing different kinds of work to earn money or wealth or something beyond wealth. All people do different work instead of the same work because their varna is different. The desire for a particular kind of work to earn wealth is called varna. Whatever your varna is, you will have the desire and skill to do that work.”
Kiran: “What are good varnas and bad varnas?”
Ganesh: “Do all humans do good work?”
Kiran: “No, some do good work and some do bad work.”
Ganesh: “A human who has a tendency to do good work is called a good varna. A human who has a tendency to do bad work is called a bad varna.”
Kiran: “Are there any other types of varna besides good varna and bad varna?”
Ganesh: “Avarna. Work that does not bring wealth is Avarna. That work would not be considered associated with a varna. One who has the desire and skill to do something but does not perform the work of that varna and instead performs the work of another varna is also Avarna.”
Kiran: “Is Avarna bad?”
Ganesh: “God has not sent you to Earth just to work as a laborer. Not every task has to be done for money; some work has to be done to gain knowledge, some to earn virtue by helping others, some for fun, some for mischief, and some for entertainment. Hence, being an Avarna is not bad.”
I was trying to understand varna for the first time. I became curious to know more about it. But a doubt came into my mind—if God has made varnas, then why not make only one varna? Why make different varnas? Why not make all good and none bad? I started thinking about this.
Kiran: “Which are the good varnas and the bad varnas?”
Ganesh: “Brahmin, Kshatriya, Vaishya, and Shudra are the 4 good varnas. Untouchable and Chandala are the 2 bad varnas.”
Kiran: “What is the meaning of the word ‘Brahmin’?”
Ganesh: “The word ‘Brahma’ means knowledge and invention; the human whose work is related to knowledge and invention is called a Brahmin.”
Kiran: “What is the meaning of the word ‘Kshatriya’?”
Ganesh: “The one who works in protection of an area is called a Kshatriya.”
Kiran: “What is the meaning of the word ‘Vaishya’?”
Ganesh: “The one who works in business is called a Vaishya.”
Kiran: “What is the meaning of the word ‘Shudra’?”
Ganesh: “The one who works in art or craftsmanship is called a Shudra.”
Kiran: “What is the meaning of the word ‘untouchable’?”
Ganesh: “The one who is a criminal imprisoned in jail, whom no one can meet, is called untouchable.”
Kiran: “What is the meaning of Chandala?”
Ganesh: “The one who does not work to earn money and only eats his family members' money is called Chandala.”
Kiran: “My varna is not Brahmin, so what is my varna?”
Ganesh: “Right now you are studying; therefore, right now your varna is Shudra.”
Kiran: “What is the meaning of ‘right now’? Will my varna change later?”
Ganesh: “Yes, a human experience at least 1 varna and at most 6 varnas in his life. When you become a teacher and start teaching, you will become a Brahmin. When you become a player of some game or a police constable, you will become a Kshatriya. When you start selling fruits and vegetables, you will become a Vaishya. When you become a worker in some company, you will become a Shudra. When you beg on the road, you will become untouchable. But you cannot become Chandala.”
Kiran: “Why can I not become Chandala?”
Ganesh: “Only a boy from a middle- or rich family can become Chandala, whose parents have a lot of money. You are below the poverty line. You do not have a father; your mother does not have money. You cannot live on family members' money; you will have to earn money yourself.”
Kiran: “Am I Shudra now? Can I become Brahmin tomorrow?”
Ganesh: “When you do the work of the Brahmin varna, then you will become Brahmin.”
Kiran: “After becoming Brahmin, can I become Vaishya?”
Ganesh: “When you do the work of the Vaishya varna, then you will become Vaishya.”
Kiran: “After becoming Vaishya, can I become Kshatriya?”
Ganesh: “When you do the work of the Kshatriya varna, then you will become Kshatriya.”
Kiran: “After becoming Kshatriya, can I become Brahmin again?”
Ganesh: “When you do the work of the Brahmin varna, then you will become Brahmin.”
Kiran: “After becoming Brahmin, can I become untouchable?”
Ganesh: “When you do the work of the untouchable varna, then you will become untouchable.”
Kiran: “Is it so easy to change one's varna?”
Ganesh: “Varna isn't a uniform that changes the moment one wears it. Varna is a tendency to work, which God has given to all humans based on their predestined karma. Some have been given the tendency of just one varna for their entire life, while others have been given the tendency of five or six varnas.”
Kiran: “Who and when can one change one's varna?”
Ganesh: “First, a person's tendency to work changes, and only then can they change their varna while doing work related to that tendency. For example, if someone is an employee in a company, their varna is Shudra, so they wish to remain an employee. As soon as they gain the necessary knowledge of a particular work, and their varna's prarabdha activates, they leave their job and start trading. As soon as they start trading, they transform from Shudra to Vaishya.”
Kiran: “I am studying now, so I am Shudra. Which works will keep me Shudra?”
Ganesh: “When you do any kind of craftsmanship, you will be Shudra. When you do a job for any other person or institution, you will be Shudra. When you buy and sell and enbliss money without doing your own work, you will be Shudra. When you study any subject, you will be Shudra. These four works will make you Shudra.”
Kiran: “Which works will make me Kshatriya?”
Ganesh: “When you are king or minister of any area, you will be Kshatriya. When you are an advisor to any king or minister, you will be Kshatriya. When you are commander of any army, you will be Kshatriya. When you are a soldier of any army or a player of any sport, you will be Kshatriya. These four works will make you Kshatriya.”
Kiran: “Which works will make me Vaishya?”
Ganesh: “When you manufacture something and sell it, you will be Vaishya. When you work in your own field, you will be Vaishya. When you provide services to anyone for money, you will be Vaishya. When you run a shop to sell others' goods, you will be Vaishya. These four works will make you Vaishya.”
Kiran: “Which works will make me Brahmin?”
Ganesh: “When you do research or investigation for any invention, you will be Brahmin. When you are a teacher in any school or college, you will be Brahmin. When you perform worship rituals in someone’s home, you will be Brahmin. When you are a priest in any temple, you will be Brahmin. These four works will make you Brahmin.”
I had understood the good varnas and their works. Now I wanted to know about the bad varnas so that I would not become one by mistake. Therefore, I wanted to know the works of the bad varnas.
Kiran: “Which works will make me untouchable?”
Ganesh: “When you beg, you will be untouchable. When you steal, you will be untouchable. When you commit hooliganism or robbery, you will be untouchable. When you commit fraud or corruption, you will be untouchable. These four works will make you untouchable.”
Kiran: “Which works will make me Chandala?”
Ganesh: “I have told you, you cannot become Chandala. He who lives on family money without working becomes Chandala. Your family has no money.”
Ganesh: “People avoid becoming Chandalas, you are asking about Chandalas as if you just want to become Chandalas.”
Kiran: “I just want to know Which works make a man Chandala, not me?”
Ganesh: “When any capable person lives without working and depends on his family's money, he will be Chandala. When any capable person lives on family wealth while making the family work for him, he will be Chandala. When anyone conspires to usurp family wealth, he will be Chandala. When anyone betrays his family to get money from the family’s enemy, he will be Chandala. These four works will make a man Chandala.”
Kiran: “Is varna not fixed? Does it keep changing?”
Ganesh: “Varna is the tendency to do work for earning money. When someone leaves some work incomplete in a previous birth, then in this birth they have to do work related to two or more varnas at the same time.”
Kiran: “If I eat food, is the act of eating also a varna?”
Ganesh: “Who gives you money for eating food? The work for which money is received is called varna. The work for which no money is received, or which is not done for earning money, is not part of any varna.”
Kiran: “Is doing work that is not related to varna foolishness or a waste of time?”
Ganesh: “The work that is not done for money has greater benefit. Such work is either done for enjoyment or for gaining respect.”
Kiran: “why God created the untouchable and Chandala varna, because of which crimes happen in the country? Did God want people to do crimes?”
Ganesh: “On the entire earth, the duality rule applies; therefore, God had to create bad varna, the opposite of good varna.”
Kiran: “Whenever I ask you the most important question, you use one deep word in the answer. My curiosity about that word becomes greater than my original question. What is duality?”
Ganesh: “A place where two opposite subjects or things are present is called duality. In the universe, while creating any subject, creating its opposite subject is mandatory; this is called the duality rule. On earth, duality rules apply; therefore, while creating good varna for earth’s men, creating bad varna was also mandatory.”
Kiran: “Explain it like a friend; your language is not understood.”
Ganesh: “Duality means two opposite subjects at the same place. For example, at the same place where your college exists, there is day also and night also—this is duality.
Non-duality means one subject at one place; its opposite subject cannot be there. For example, on the sun’s surface there is always light; there is no darkness. This is non-duality. Now understood?”
Kiran: “What is the relation of varna with duality and non-duality?”
Ganesh: “If there were no ignorant people, what work would there be for a teacher or Brahmin?
If there were no rebels, traitors, thieves, or criminals, what work would there be for police, army, or Kshatriya?
If there were no customers, what work would there be for trader or Vaishya?
If there were no spectators, what work would there be for artist or Shudra?
If there were no greedy rich, what work would there be for beggars, robbers, or untouchables?
Because of the duality rule, the existence of one varna supports the existence of another varna. The existence of good varna is linked to the existence of bad varna.”
Kiran: “If God’s duality rule is responsible for bad varna, then who is responsible for crimes happening because of bad varna?”
Ganesh: “God has provided intellect to all men and also knowledge of crime. Every man knows his desires and his needs—what he has to give and what he has to take. Man can choose any good varna; there is no varna that cannot be chosen or changed. Still, some men call their desire a compulsion, choose bad varna, do unethical work, and commit crimes.”
Kiran: “Does man not do whatever karma he does by God’s will? I have heard that ‘everything happens by God’s will.’ This does not seem right to me; therefore, I consider myself an atheist.”
Ganesh: “If God had not given man free will to act according to his needs, then man’s karma and character would not exist. God has provided intellect, power, and tendency for action. What karma a man does—he himself decides. God does not create obstacles in man’s karma, but in cases of justice or injustice, He awakens consciousness in the intellect of others.”
Kiran: “If God awakens consciousness, does He awaken consciousness for crime also? Those who commit crimes—does God awaken the consciousness of crime in their intellect also?”
Ganesh: “Earth is under duality rules. For righteous work, God awakens righteous consciousness in man’s mind. For unrighteous work, Satan awakens unrighteous consciousness. Whether man’s consciousness is inspired by God or by Satan—knowing this is man’s own duty.”
Kiran: “What is Satan?”
Ganesh: “Your consciousness is not yet developed. You have not understood religion, culture, God, or Satan. You lack the emotional and experiential understanding. To understand Satan, you must experience satanic emotions within yourself. I will tell you about Satan at the good time.”
After hearing about God and Satan, I felt that some varna can make a man like God or like Satan.
Kiran: “Which varna is superior and which is inferior?”
Ganesh: “Among good varnas, there is no superior or inferior varna.”
Kiran: “Among four good varnas, someone must be first rank and someone fourth rank.”
Ganesh: “No. The work that benefits the maximum number of people—that work is superior. The person doing that work is superior.”
Kiran: “Can you give an example?”
Ganesh: “A priest of Brahmin varna performs rituals. From his income, 4 family members benefit—so his work is 4 points.
A scientist of Brahmin varna invents something from which 10 lakh people benefit—his work is 10 lakh points.”
Kiran: “Now I understand that not all works of Brahmin varna are superior. The work that benefits more people is superior. Can you give examples from other varnas?”
Ganesh: “Because of one player of Kshatriya varna, crores are entertained, but only his 40 family and friends get facilities—so his work is 40 points.
Another player entertains 1,000 people, but because of his work, 1 lakh people get facilities—so his work is 1 lakh points.
An entrepreneur of Vaishya varna gives convenience to 10,000 people—so his work is 10,000 points.
A shopkeeper whose work supports only his family of 15—15 points.
An artist of Shudra varna benefits 1 lakh people—1 lakh points.
An officer whose work benefits 100 people—100 points.”
Now I understand—no varna is superior. A person’s karma, which benefits more people, makes him superior—not his varna.
Kiran: “Is the varna of everyone in a family the same?”
Ganesh: “No. In a family, everyone’s varna can be different, and it keeps changing according to their work. If any member has incomplete karma from a previous birth, he may have to perform work of two varnas at the same time.”
Kiran: “Then why is it said that all the children of a Brahmin father are Brahmins, all the children of a Kshatriya father are Kshatriyas, all the children of a Vaishya father are Vaishyas, and all the children of a Shudra father are Shudras?”
Ganesh: “When foreign invaders in India made provisions to divide Indians in society by granting taxes and other facilities on the basis of caste certificates, from that day it was declared that whichever varna-caste certificate a person possessed, the entire family would be given the same caste certificate. And until today, Indians are carrying forward that conspiracy of discrimination and, by giving the entire family the same varna-caste certificate, are losing their original varna and caste, which is preventing them from attaining moksha.”
Kiran: “What is the relationship between varna and moksha?”
Ganesh: “Working according to one’s own varna is dharma, and it is by following that dharma that moksha is attained. If the father is a Brahmin but the son’s varna is Vaishya, then performing the work of a Vaishya is his dharma; he does not have to do the work of a Brahmin just because his father is a Brahmin. If the father is a Shudra and the son’s varna is Brahmin, then performing the work of a Brahmin is his dharma; he does not have to do the work of a Shudra just because his father is a Shudra. Recognizing one’s own varna and performing the work associated with it is dharma.”
Kiran: “Can the varna of a father and son really be different?”
Ganesh: “Just as among a father’s four children there may be a woman, a man, a transgender, or a homosexual, in the same way the four sons of one father may have different varnas, and these may continue to change over time. Giving one’s son the freedom and training to work according to his varna is called the varna system.”
Kiran: At present, varna and caste are being assigned on the basis of caste certificates. What is that?”
Ganesh: “That is a casteist labyrinth created by foreign invaders, at whose center are privileges and at whose outer layers are disadvantages. For this reason, the varna system based on caste certificates is artificial. Even while knowing all this, those Indians who are at the center never want to end it; they are always afraid of losing their privileges.”
I came to know the caste and varna, now I had to know about the reservation.
Kiran: “Is reservation bad?”
Ganesh: “No. Reservation is necessary—but it should be capacity-based, not caste-based.”
Kiran: “How is reservation good?”
Ganesh: “If poverty-based reservation existed, capable poor students like you could study freely and contribute to the nation.”
Kiran: “Why does caste-based reservation continue?”
Ganesh: “Because politics survives on it. Ending it may cause unrest, which politicians fear.”
Kiran: “When will it end?”
Ganesh: “When Indians see each other as Indians first, reject caste lies, and demand capacity-based reservation.”
Kiran: Who is responsible for this caste-based reservation?
Ganesh: Ambedkar was responsible for this unjust caste-based reservation. That’s why people who get reservation respect Ambedkar, and people who don’t get reservation hate Ambedkar.
Kiran: I don’t get reservation because of Ambedkar, so should I also hate him?
Ganesh: You should not hate anyone, not even Ambedkar, who did injustice to millions of Indians. You should study deeply to upgrade the nation, work to end this caste-based reservation, and expose Ambedkar.
Kiran: When should I expose Ambedkar and fight to stop this unjust caste-based reservation?
Ganesh: Ambedkarite goons will break your limbs and leave you crippled; therefore, do not even attempt to expose the dark truth about Ambedkar right now. For the time being, focus solely on your studies. Once the opportune moment arrives, reveal the reality of Ambedkar to the entire world; by then, even if someone were to take your life, it would not matter—for your education and your mission would have been successfully completed.
Ganesh’s Final Advice
Kiran: “What should I do now?”
Ganesh: “First, focus on your education. Improve your economic and intellectual condition. Then oppose caste-based reservation with strength and clarity. Second, Be strict against caste-based reservation on your college campus right now. Fight for justice even without any support. Ignore your studies + work together at the same time. Choice is yours — I can’t decide for you.”
Kiran: “You usually tease me. Why not today?”
Ganesh: “Because Ambedkar’s caste-based reservation has destroying millions of lives like yours. This is not a joke.”
Conclusion: Caste should be based on one’s actions, not birth. Therefore, issuing caste certificates by birth or identifying someone by their father’s caste is incorrect. A father and son may follow different occupations, so their castes can also differ. Assuming a son’s caste based on his father’s caste is wrong. Caste certificates and caste-based reservation perpetuate injustice, and correcting past injustices by harming future generations is itself unjust.
• Varna is TOW (Tendency of Work), not LOW (Lineage of Work).
• A father and son can belong to different varnas.
• Karma defines character, not certificates.
• Reservation should be based on capacity, not caste.
• Caste-based reservation is a social injustice and treasonous crime.
Notice: Right now, I am on a mission to build a large university focused on Sanatan Dharma. I want to keep my work focused on education, research, and constructive dialogue.
I don’t want any Ambedkarite to break my limbs and leave me crippled; therefore, I will not speak openly about what I believe are the darker truths of Ambedkar’s policies and their negative impact on the education system and humanity.
If Ambedkarite feels hurt or disagrees with my views after reading my story and experiences, I sincerely respect their feelings and do not intend to spread hatred or conflict.
I believe that in India, if anyone speaks critically about Ambedkar, some Ambedkarites may react aggressively. That is why I respectfully request that no one respond with violence toward me. I am only sharing my personal experiences and views regarding Ambedkar’s reservation policies and their impact on the education system. I do not wish to hurt anyone’s feelings. Instead, my goal is to seek justice, understanding, and constructive discussion for society and the nation.
"Free to learn. Free to share. If you feel it — feed the mission 🙏"
