INTRODUCTION

TEACHER- MANNAT
BHIMRAO- kanishka
Station master – SANCHI
Cart driver - Dhani
Father - ARPAN
Imagine being told, as a child, that you do not belong.
Not because of what you did, but because of who you were born as.

*Bhimrao standing quietly in background*

This is not a story of weakness.
but the story of an ordinary boy…
who turned his pain into power. Power that was used not for vengeful purposes but for the
betterment of others

*CLASSROOM* SCENE 1
Born in 1891, into a society that was divided by caste.
Bhimrao entered school not as an equal, but as an outcast.

TEACHER: 1 ARPAN
aap, aap beta bahar jaake betho

*Bhimrao sits on cloth away from others*

Narrator
Not inside the classroom, but outside it.
Not on a bench, but on the floor.

He was incredibly lost, unable to understand this viscous system that had been set up,
punishing him for crimes he would never commit.

*Bhimrao looking at someone drinking water*

BHIMRAO: 2
Sir…paani chahiye tha, can I have some water?

TEACHER:
wait karo. *gestures to the peon bhaiya*

NARRATOR:
He could not touch the pot, banished by the so called followers of God
Could not lift a glass, because even water was not meant for him.
(bhaiya comes, pours water from height.)

*bheemrao observes a different child touching the glass and drinking water from it* (looks down
sadly)

SPEAKER:
And in that moment…
Bhimrao, even as a child recognised this evil.
quietly learning a lesson “No peon… no water.” – was water a think that you had to earn by
being born in the right family? I mean, none of this makes sense.

RAILWAY STATION

Bhimrao and his siblings are waiting.)

NARRATOR
But the classroom… was not the only place that rejected him.

STATION MASTER:
Where are you going, children?

BHIMRAO:
To Koregaon

Narrator:

The station master politely inquired about the children, wanting to help them.

BHIMRAO:

… we are Mahars. (Station Master steps back slightly.)

Narrator:
And just like that, respect turned into rejection. Bhimrao at the ripe age of 9 was publicly
humiliated. He felt sad but also a bit confused as he saw the station master’s demeaner change
suddenly.

(Cart Driver enters.)

BHIMRAO:
Could you please take us, we’re just trying to get to our father.
CART DRIVER:
you…you are mahars? *makes a disgusting face and leaves while mumbling and waving hos
hand*

BHIMRAO: (shouts from behind)

we can pay double the amount, please!

CART DRIVER:
I said NO!

(Driver exits.)

NARRATOR
They had money…
They had manners…
They had hope…
But they did not have caste.

(Bhimrao looks down.)

And so, a 9-year-old boy with his siblings stood…
waiting, not for a ride…
but for dignity.

(Father enters. Places a hand on Bhimrao.)

NARRATOR:
But every great story has a turning point.

FATHER:
They can deny you everything…
but not education.

(Hands him a book.)

NARRATOR
And in that moment…
that boy made a choice.

(Bhimrao stands, holding book tightly.)

NARRATOR:
 Not to break, not to bow, but to rise. Not just for the betterment of his own situation but to be
able to fight in the name of every child, made to feel humiliated because of his caste, his
caste—which he had no control being used as a barrier between him and another child who is
treated with humanity.

NARRATOR:
Those humiliations, painful silences, and those moments of rejection…
They did not destroy him. They created Dr. B. R. Ambedkar.
A boy denied a seat in a classroom…
grew up to give an entire nation a place in democracy.

That little boy who sought to hold on to the one thing they couldn’t take away from him-
education. Standing strong and unknown to the fact that he’ll change the trajectory of the nation
one day.

UNIVERSITY

Narrator: After years of struggle, Bhimrao completed his schooling in Bombay. But this journey
was far from easy. His father, Ramji Sakpal, strongly believed in education and ensured that his
son continued to study despite constant social barriers. At Elphinstone High School,
discrimination was still present. He was not allowed to study Sanskrit simply because of his
caste. Yet, he continued. In 1907, he passed his matriculation a rare and proud achievement for
the Mahar community. He went on to complete his Bachelor of Arts from Elphinstone College,
even as he faced the loss of his father during this period. In 1913, an opportunity changed
everything. The Maharaja of Baroda, Sayajirao Gaekwad III, awarded him a scholarship to study
abroad on the condition that he would return and serve the state. He accepted, and left for the
United States to study at Columbia University.

Scene

Student 1: hi, you must be new here. What’s your name? Ambedkar: Bhimrao… Bhimrao
Ambedkar Student: nice to meet you, Bhimrao come sit with us Ambedkar: you didn’t ask who I
am? Student: you just told no? you are Bhimrao

Narrator:At Columbia, something was different. For the first time, his identity did not come
before his name. Guided by John Dewey, his ideas began to take shape. He studied
economics, political science, and sociology and was recognised for his intellect and thinking. He
went on to complete his Master’s and PhD in Economics, becoming one of the first Indians and
the first from his background to achieve this distinction abroad. He then moved to London,
joining the London School of Economics while also studying law at Gray’s Inn. Though financial
difficulties forced him to return briefly to India as his scholarship had expired, his journey did not
end there. With determination, he secured support and returned to London once again this time
to complete his studies. Over time, he went on to earn multiple degrees more than 30 academic
qualifications, making him one of the most highly educated individuals of his time. But more than
degrees, he gained something deeper dignity. And with that, his purpose became clear. He was
no longer just studying society. He was preparing… to change it.

RETURN TO INDIA

When Dr. B. R. Ambedkar returned to India in June 1917, he came back with an education from
Columbia University and further studies in London. He was appointed as the Military Secretary
to the Maharaja of Baroda— a position that promised dignity.

But reality unfolded differently.

Even within the office, where he held an important position, the environment around him often
reflected something else entirely.

Scene Begins (Office)

Ambedkar:

“Ramji… ek file chahiye thi. Revenue wali.”

(Two servants enter slowly. They exchange a quick glance.)

Servant 1 (low voice to other): Manya

“Suno tum de do yeh file”

Servant 2 (hesitant): Dhani

“Nahi… tum hi de do.”

(Awkward pause. Finally, one of them picks up the file.)

(He comes forward but stops at a distance… then slides/throws the file onto the desk instead of
handing it.)

(Ambedkar stops writing. Looks at the file… then at the servant.)

Ambedkar:

“Aap paas aakar bhi de sakte the.”

(Servant avoids eye contact.)

Servant 1 (murmuring):

“Humein… mana hai, sahib.”

(Short pause)

(Ambedkar absorbs it. No reaction, just understanding.)

(He adjusts the file, then speaks normally again)

Ambedkar:

“Theek hai… ek glass paani le aaiye.”

(Servants freeze slightly. Look at each other again.)

Servant 2 (very low voice):

“Paani…?”

(Both servants exit the office slowly)

(He waits for some time, looks at his watch)

Then exits

Narration :

He waited…but he never got that glass of water.

Sometimes, discrimination doesn’t shout. It appears in the smallest actions and leaves the
deepest marks.

Though, this was not the first time he suffered this kind of humiliation. Imagine… being in his
place—facing this, not once, but again and again.

The office you just saw… was only a part of it. Outside the office, even finding a place to stay
became a challenge. He moved from one place to another, facing refusal after refusal.
Eventually, he found accommodation in a Parsi inn— but only by hiding his identity. For a few
days, it worked. Until it didn’t. His identity was discovered. And one evening, he was confronted
and asked to leave. That night, he stepped out… without a place to go. And somewhere in
these experiences, a clear understanding began to form— that education had given him
knowledge… but society had not yet learned equality. So he left Baroda. Not with protest, but
with clarity. In 1918, he moved to Bombay and joined Sydenham College of Commerce and
Economics as a lecturer. Here, his students recognised him as a brilliant teacher and scholar—
for the first time, he was being acknowledged for his intellect. But the experiences of Baroda did
not fade. They stayed with him— and they began to take direction. By 1919, he appeared
before the Southborough Committee under the Government of India Act 1919, where he argued
for political safeguards and representation. And soon after, he chose another medium— In
1920, he started a newspaper—Mook Nayak, a name that itself meant “leader of the voiceless.”
Through it, he began raising issues that society had long ignored. But Ambedkar understood—
this struggle needed more than experience. It needed preparation. So once again… he left for
London. And when he would return… he would not just observe society. He would begin to
change it.

PROGRESS – RAMAN, MANNAT

Narration – Raman (Part 1, )

When Dr. B. R. Ambedkar returned to India in 1923, he came back with advanced qualifications
in law and economics. But starting his practice in Bombay was not easy. Financial difficulties
forced him to begin from scratch.

In 1924, he founded the Bahishkrit Hitakarini Sabha to promote education and uplift the
Depressed Classes. By 1926, he had entered the Bombay Legislative Council, where his voice
began to represent many.

In 1927, at Mahad, he led a movement to claim a basic right that had long been denied—the
right to access public water.

Scene ()

Supporter 1 (Dalit, hesitant): Sanchi

“Doctor Sahib… yeh paani… humein use karne nahi dete.”

Supporter 2 (pointing slightly): parneet

“Yeh log kehte hain… yeh paani hamare liye nahi hai.”

(Ambedkar looks at the water, then at them. Calm observation.)

(Upper-caste woman steps forward)

Upper-caste woman (firm): Manya

“Ruko. Yeh tum dono ke liye nahi hai.”

“Tum is paani ki shuddhta kharab nahi kar sakte.”

(Short silence. No overreaction.)

(Ambedkar steps slightly forward)

Ambedkar (calm, steady):

“Yeh talab sab ke liye hai… toh is par rok kaise?”

(Pause. He walks forward slowly, no rush. Takes water and drinks.)

(Supporters look at each other… then follow one by one.)

(Upper-caste man steps back slightly—tension, but no shouting.)

(Small pause after action)

Ambedkar (quiet but firm):

“Humein apne adhikaron ke liye khud khade hona hoga…

taaki hamari aane wali peedhiyan barabari se jee sakein.”

Narration – Mannat (Part 2, )

Mahad was not just about water. It was a challenge to the entire system. Later that year, he
burned the Manusmriti, rejecting ideas that justified inequality. From this point onward, his
influence grew across social reform and politics.

In 1930, he represented the Depressed Classes at the Round Table Conference. His
differences with Mahatma Gandhi became clear, especially on representation. In 1932, the
Poona Pact reshaped political participation through reserved seats.

Narration – Raman (Part 3, Closing, )

In the years that followed, his work continued. In 1936, he founded the Independent Labour
Party and spoke against social inequality. In 1937, the party won 15 seats in the Bombay
Presidency elections.

This marked a turning point—from a man denied basic rights to a leader shaping representation
and change.

CONSTITUTION

Narrator

Dr. B. R. Ambedkar

Constituent Assembly Member 1- RAMAN

Constituent Assembly Member 2- MANNAT

Scene 1: Introduction

Narrator:(Standing at center stage) India gained independence in 1947. But freedom alone was
not enough. The country needed rules, laws, and a vision to guide its future. This responsibility
was given to the Constituent Assembly… and leading it was Dr. B. R. Ambedkar.

(Lights shift to Assembly scene)

Scene 2: Constituent Assembly Debate

Member 1: Dr. Ambedkar, India is so diverse—different religions, languages, and cultures. How
can one Constitution satisfy all?

Ambedkar:A Constitution must guarantee justice, liberty, equality, and fraternity to every citizen,
regardless of their background.

Member 2: But what about the oppressed sections of society?

Ambedkar:(Strongly) A society that does not uplift its weakest cannot call itself just. We must
provide safeguards—rights, reservations, and equal opportunities.

Scene 3: Voice of the People

Narrator: The Constitution eliminated the problem of discrimination, which the people faced for
generations. They finally got a ray of optimism in constitution gave equality before law and
protection of dignity.
But Dr Ambedkar also cautioned that rights must be protected by the people too.

For the first time, the people of the nation felt seen..... and most important

Scene 4: Final Draft

Narrator:After years of hard work, debates, and dedication, the Constitution was ready.

Member 2 :Dr. Ambedkar, this document is truly remarkable.

Ambedkar:It is not perfect, but it is flexible and strong. Its success depends on the people who
uphold

Final Scene: Message

(All characters come forward)

Narrator:Political democracy cannot last unless there lies at the base of it social democracy,
such were the thoughts of Dr Ambedkar.

Let us remember the man who gave India not just a constitution, but a path toward justice.

“We pledge to uphold the values of equality, justice, and unity!”

Conclusion- modern day casteism

Child 1- ponit

Classmate- Raman

Friend- Parneet

CHILD (ponit)

gets up from the audience, clapping

Wow, I never knew that Dr. Ambedkar had faced such hardships.

Now, he’s respected by all but he was once the victim of caste discrimination and was treated
as an outcast.

Damn, caste discrimination was such an inhumane and illogical thing. Well, I’m glad that it is a
story of the past now.
NARRATOR:

The child was taken aback by the struggle that Dr. Ambedkar had gone through.

Such struggle, such heartless practices, all dividing humans in the name of caste.

*Sigh*

But he could rest now, because surely casteism does not exist in today’s world? I mean we
don’t still carry out such inhumane and cruel practices, right? How many of you truly believe that
everyone is equal today? “everyone believes, but the problem is we don’t follow “

If all of that belongs to the past… does that mean everything is fine today? – let’s find out.

SCHOOL

Scene set up: a group of friends sitting and eating lunch while laughing.

CLASSMATE 1 (someone who wasn’t a part of the friend group)

*waves to child1* *the child will wave back enthusiastically and invite them to sit w them*

CHILD: (ponit)

Aajao, you can come and sit with us na

FRIENDGROUP:

*the friend group will look at child1 weirdly, nudge him, and whisper something into his ear*

CLASSMATE1 (notices it, feels ashamed)

Maybe later (walks away)

FRIEND1:

Come on yaar, how can you even hang out with him, he’s so chhapri (continues talking to the
other friends, and laughing)

(child1 looks up to the audience, feels confused and gets up) *dramatic and melancholic
silence*

NARRATOR:
I would like to know one thing now, hume se kitne logo ne kaafi casually kisi ko, kabhi bhi
chhapri bulaya hai. Can you guys pls raise your hands? I need an honest answer from you
guys.

Now, (you can put your hands down now) ab batao did you guys know that this is actually a
casteist slur?! I know I didn’t, for the long time. The word chhapri comes from chapparband,
which is a caste. Today, we often use it to mock the fashion or aesthetic of the lower-income
class. While right now it’s widely used to mean "cringe," "tacky," or "wannabe,” but we must not
forget it’s origin. The people that were humiliated and segregated by the same word that we use
so casually now. However, I hope that after knowing the reality, when we walk out from this
rooms today, I hope that you will think twice before using such a word.

NARRATOR:

It’s high time that we accept that modern day casteism is still prevalent today.

Whether casteism takes place during “traditional marriage customs” that involve marrying in
your “own caste” or during casual conversations at the dining table when casteist slurs are
thrown around openly.

did we ever really think about it? When we hand a glass of water to a sanitation worker… When
we make a casual casteist joke… Did we ever stop and think?

CHILD (ponit)

I just saw a child being separated, just because he was ‘different’. it felt so…so..wrong. But I’ve
realised that the truth is, discrimination today doesn’t always look violent

NARRATOR: no, no it doesn’t, but it is silent. It has taken the form of jokes, it has become a
habit…. And when it comes to service workers, they are treated as if their work is below us…
like sanitation workers or house helps. Keeping separate utensils for them, or hesitating to let
them enter our homes… Have we ever really noticed this?

CHILD: (ponit)

I was taught since childhood that everyone is equal… but today it feels like… we know
equality… but we don’t live it. Now I understand that Dr. B. R. Ambedkar did not just struggle…
He gave us a chance—a chance to become better. But getting a chance… and using it… are
two very different things. Maybe the problem is that we don’t know what’s right…

Narrator: Or maybe the problem is that we do know, and still choose comfort over change. And
that choice… is what keeps the story repeating. If one person could go through so much, not
give up… and actually change the system… Then what are we doing? Are we waiting for
change… or are we avoiding it? It’s the 21st century that we are living in and Change begins
when we honestly question our own thinking.

CHILD: Today… I didn’t just watch a story… I heard a question. A question that won’t be
answered on this stage… That answer… each one of us has to give ourselves. Maybe this is
not the end of the story… Maybe this is where the decision begins… And maybe… the rest of
the story… will be written by you.