Abstract

Beginning 1956, the year Dr. B.R. Ambedkar embraced Buddhism, there are a number of scholars across the world endeavoring to interpret and re-articulate Buddhism in the light of Ambedkarian perspective. Dr. Ambedkar’s ‘The Buddha and His Dhamma’ provides profound insights into the establishment of freedom, fraternity and equality as well as a just society in India. Dr. Ambedkar tried to filter traditional Buddhism of its magic, mysticism and mythology, rooting Buddhism as a radical rejection of Hindu philosophy. According to Dr. Ambedkar, Buddhism is based on reason, rationality and practicability. He ascertained that it is Buddha’s Dhamma which can bring about righteousness in India where people will share genuine and deep concerns for fellow beings. This article attempts to unravel these intricate processes pertaining to the ways Buddhism is conceived and practiced in the light of emerging formulations in Ambedkarism and comprehend the reconstitution of Buddhism from the perspective of Dr. Ambedkar.

Introduction

The prime goal of Dr. Ambedkar was to annihilate the caste system and offer noble belief systems to India. In Caste India, the Social order was based on contempt, humiliation and animosity and as a result India lost its identity as a nation. Dr. Ambedkar wanted to change the social atmosphere maligned by caste system in India and to achieve this he invested all his efforts to revive a simple and d rational Buddhism. According to Dr. Ambedkar, it was Buddha who first raised the voice against caste system that led to social equality being established. The most significant understanding of Dr. Ambedkar can be found in his critical evaluation of the thoughts of Buddha and Karl Marx. Here, Dr. Ambedkar asserts both Buddha and Karl Marx were mortal human beings but what Marx propounded in the 19 th century Buddha did it before 2000 years before Marx. Buddha and Marx, as pointed out by Dr. Ambedkar, were common in many creeds like abolition of private ownership, eradication of sorrow and the establishment of state ownership over resource. The major contradiction, Dr. Ambedkar argued between Buddhist and Marxian ideology was that Marx supports a bloody revolution for metamorphosis of society, thus bringing about the dictatorship of proletariat by abolition of private ownership. On the contrary Buddha preached non-violence and rejects any form of dictatorship. In the interpretation of Dr. Ambedkar, Buddha was a democrat till his death .and on such premises Dr. Ambedkar build his fight for justice, formulated around democratic, constitutional and non-violent struggles.

For those who have love for humanity and wish to establish freedom, equality and fraternity as well as social justice in India, it is indispensable to comprehend Ambedkarian perspective especially on getting a deeper understanding of Indian social structure and its implications. Nowadays, the ideas of Dr. Ambedkar’s is known world over and many are aware of his undeterred struggle against caste system and the scriptural notions on which caste stands. Dr. Ambedkar rebelled against caste system and every form of spiritually sanctioned inhuman practice of untouchability which was practiced in Hindu society. At the beginning, he strove to reform Hindu religion by eliminating Brahminical hegemony keeping in mind the annihilation of the caste system. In spite of massive efforts to reform Hindu society, he realized that it is extremely difficult to rid the caste system from within. Realizing this he looked for another alternative. This was echoed by him as early 1936 where he warned Caste India in the following words:

You must make your efforts to uproot Caste, if not in my way, then in your way. I am sorry; I will not be with you. I have decided to change … But even when I have gone out of your fold, I will watch your movement with active sympathy and you will have my assistance for what it may be worth.’ (DBAWAS: 1979; pp: 80)

The ruthless, misanthropic, orthodox and caste minded Hindu attitude forced Dr. Ambedkar to opt for other alternatives. On 14 October, 1956, Dr. Ambedkar embraced Buddhism with thousands of his followers. Till date it stands as the greatest conversion into Buddhism anywhere in the world. However, it must be noted that the conversion of Dr. Ambedkar was not sudden or a spontaneous phenomenon. It had long historical roots within the movement of emancipation of untouchables. The conversion of Ambedkar founded almost 35 years earlier when he declared in the Yeola public conference, District Nashik on 13 th Oct. 1935. He overtly decided in the conference that though ‘I was born as a Hindu which was not in my hand, but certainly I will not die as Hindu’. Since then, his writings and other literature pertaining to Dalit movement reflects his consistent struggles to rearticulate and propagate the principles of Buddha in his writings and public meetings.

Why Buddhism only?

The conversion of Dr. Ambedkar was rooted into radical rejection of Hindu religion. One cannot understand the reasons behind conversion of Ambedkar without castigating Brahminical hegemony and caste system. In this context, it is also essential to understand Dr. Ambedkar’s perspective on religion. It is also necessary to know whether Dr. Ambedkar was in favour of religion or due to his traumatic experience within Hindu society he became anti-religionist in any way.

Since childhood, Dr. Ambedkar experienced how people were extremely adhering and was overpowered by religious ideas to the extent that the person loses his/her liberty of rational thinking in terms of morality while practicing religion. As he was born in an untouchable caste within Hindu religion and suffered its brutalities and social disabilities, he kept Hindu religion under constant surveillance. Based on his personal experience he came to the conclusion that all religions could not be good and opined with a deep sense of disgust that that the Hindu religion is a home of inequality practicing inhuman social and physical acts like untouchability and inequality finding no faults in such wrongs. In this context it is worthwhile to note his reply to Mr. Gandhi pertaining to the same,

‘What religion we shall belong to have is not decided; what ways and means we shall adopt, we have not thought out; but we have decided one thing, and that after due deliberations and with deep conviction, that Hindu religion is not good for us’ (DBAWAS, Vol.17,Part-3:2003: pp:98)

Refining his argument further, he writes in the booklet, ‘Annihilation of Caste’ that

‘While I condemn a Religion of Rules, I must not be understood to hold the opinion that there is no necessity for a religion. On the contrary, I agree with Burke when he says that, ‘’True religion is the foundation of society, the basis on which all true Civil Government rests, and both their sanction.’ ’Consequently, when I urge that these ancient rules of life be annulled, I am anxious that its place shall be taken by a Religion of principles, which alone can lay claim to being a true Religion. Indeed, I am so convinced of the necessity of Religion…… (DBAWAS; Vol.1:1979: pp; 76)

Dr. Ambedkar often argued that, ‘For the progress of mankind religion or to be more precise Dhamma is absolutely necessary.’(Rattu: 1997:pp:230) throwing light on the fact that Dr. Ambedkar was not against religion, but against any religion that sanctifies oppression In this context he found that Buddha’s Dhamma is the most humane and best suited to bring about a just society in India. Dr. Ambedkar was quoted to have opined in his conversion ceremony that ‘everyone was bothered about his rejection of the Hindu faith, but no one even bothered to ask why he desired Buddhism.

In the speech delivered during the conversion ceremony at Deeksha Bhumi, Nagpur on 15 th October 1956, Dr. Ambedkar drew the special attention of people on the significance of Buddhism and why he decided to embrace Buddhism only. When he sought new alternatives to Hindu religion, he came to the conclusion that Buddha’s Dhamma is most reliable, suitable and fittest religion for his followers and for the entire country. Dr. Ambedkar cited the significance of Buddhism as being principled on the notion of equality. He particularly mentioned that only one person raised his voice against untouchability and that was Buddha. It was Buddha who brought up the issue of equality between man and woman. Having witnessed long periods of slavery and discrimination sanctioned by an inhuman caste system build on contempt, humiliation and animosity, Dr. Ambedkar proclaimed in his booklet, ‘Annihilation of Caste’, ‘caste is a monster that we have to kill on time, otherwise it will destroy everything.’ As a result, his prime task was to eradicate such a maligned atmosphere conceiving Buddhism as the only available alternative. In the words of Ambedkar, the uniqueness of Buddhism which satisfied him was

‘The principal teachings of Bhagwan Buddha are eternal but in spite of this fact Buddha did not claim any status for himself, nor did he claim his principles to be infallible. He never claimed divinity for himself or for his religion. Buddha did not say that he was the son of God or the last prophet-messenger of God. On the contrary he said, “My father and my mother are ordinary mortals” . (Rattu: 1997: pp; 238)’

It is also notable in this context to quote, Ven. S. Dhammika who while answering the question whether Buddha was God? Replied- ‘He was not. He did not claim that he was a god, the child of a god or even the messenger from a god. He was a human being who perfected himself and taught that if we follow his example, we could perfect ourselves also. (Dhammika: 2006; pp: 9)

The embraced of Buddhism by Dr. Ambedkar was not merely for attainment of spirituality or creating alternative for people to perform religious rites. His prime object to embraced Buddhism was to make India righteous, where people shall take care of each other establishing freedom, fraternity and equality to one and all.

The Political Economy of Buddhism

Many academics have focused upon Buddhism from an Ambedkarian perspective. Kancha Ilaiah’s ‘Buddha as political philosopher’ discussed the ideas of Buddha on state, democracy, administration of institutions, economy and private property, gender equality and caste-class relations keeping the philosophical world view of Buddha in backdrop(Ilaiah:2008:p3) Ilaiah posit that the Buddhist understanding of the pre-state society is akin to Marx’s primitive communist stage where no man exploited the other and equality was the order of the day.(Ibid,p.12) Indeed, it was one of the great work of Dr. Ambedkar to explain the thought of Buddha on political economy of the state. In so far as Buddha’s thought is concerned, it is also relevant in today’s modern world.

Generally, it is claimed by communists that it is Marxian ideology to nationalize property and abolition of private ownership. However, Dr. Ambedkar advocated nationalization of property but he differs with communists in many aspects. In the book, Buddha or Karl Marx, Dr. Ambedkar summarized the creeds of Buddha and Marx where he concluded that what Marx propounded in the 19 th century Buddha did it before 2000 years of Marx. Buddha and Marx, as pointed out by Dr. Ambedkar were common in many creeds; like abolition of private ownership, eradication of sorrow and establishing state ownership. However, both differed on the means to be employed to achieve their goals. Marx interpreted the history of world premised on an economic base also known as materialistic conception of history. The major contradiction, as argued by Dr. Ambedkar between Buddhist and Marxian ideology was that while Marx supports a bloody revolution for metamorphosis of society thus bringing the dictatorship of proletariat by abolition of private ownership, Buddha preached non-violence and reject dictatorship in any form. For Dr.Ambedkar, the roots of democracy and non-violence were taken from Buddhist philosophy. For long in India, Buddhism was a state sponsored religion. The Buddhist caves evidenced by its seating arrangement in the main hall demonstrated the constitutional method of functioning in the Buddhist period. The communists charged that religion keeps poor in illusion and take away from economic gains. Dr. Ambedkar erased this charged in the case of Buddhism. While interrogating into the relation of people to property, Dr. Ambedkar advocates nationalization of property like industrial sector and banking sector etc. Additionally, Dr. Ambedkar disclosed that Buddhism allow laymen to acquire wealth lawfully without deceiving anyone. The person can earn wealth with virtuous conduct as well as collect property legitimately and justly. There was hardly any contemporary at the time of Babasaheb who provided such profound insights into a comparative evaluation of thoughts of Buddha and Karl Marx. The core object to embraced Buddhism was also to struggle against two enemies; Brahmanism and Capitalism. In the Ambedkarian perspective, Buddhism alone can fight against these two adversaries. While capitalism is dangerous to economic equalities, Brahmanism is stands as an antithesis to economic equalities as well as socio-religious and educational equalities.

The Concept of Dhamma

Dr. Ambedkar reconstituted Buddhism in a way that left no space for superstition, prejudices and human discrimination. The prime concern of re-articulating Buddha’s Dhamma was to build an inclusive India where people will take care of each other and have mutual affection, deep concern and love for the other. In ‘The Buddha and His Dhamma’, he elucidated the significance and importance of Dhamma in human life. The Dhamma aiming at purity of life, meant abstaining from lustful, evil practices, perfection of life and giving up craving. Dr. Ambedkar brought out the difference between religion and Dhamma. He mentioned the Seeing God and Super natural powers as the center of religion, Dhamma is human centered. Religion is individual centric whereas Dhamma is society centric. Dhamma’s righteousness means right relation of man to man in all sphere of life. (DAWAS, Vol.11; 1992: p; 316)

Dhamma also teach gender equality whereas religion propagates the notion that all are children of God organized around gender inequality. Further under Brahmanical hegemony, women underwent multiple deprivations with discrimination based on caste on one hand and on the other hand- domination under patriarchy In, ‘Rise and Fall of Hindu Women’ by Dr. Ambedkar, he exposed the plight and deplorable conditions of women in India under Brahmanical hegemony while showing that it was Buddha who addressed the question of woman. The Buddha allowed women to become Parivrajika and entered the Bhikkhu Sangh. The Buddha converted the lowest of low and highest of high to his discipleship irrespective of their socio-economic status. Even criminals like Angulimalas entered the Buddha’s Sangh after his transformation by Buddha.

Conclusion

In Dr.Ambedkar’s conversion ceremony at Deekhsa Bhumi, Nagpur, he expressed his doubt that some section of society will say that Buddhism has become the religion of untouchables and try to belittle the effect of Buddhism in India. However he mentioned that in the history of the world even Christianity was once considered as the religion of poor and oppressed. He writes,

‘Mr. Gibbon, the renowned historian and author of the Rise and fall of Roman Empire’ scornfully branded Christianity as a religion of the poor and the beggars. Mr. Gibbon is not alive today. He would have been shock to see the whole Europe engulfed by Christianity . (Rattu: 1997; p: 236)

In is in such a manner that Dr. Ambedkar envisaged and presented the future of Buddhism. At his last speech during the conversion ceremony, he appealed to his followers that they would have to work hard and contribute at least one twentieth of their income for the propagation of the Buddha’s Dhamma. For initiation into Buddhism everyone must have to take Deekhsa. According to Dr. Ambedkar, Buddhism alone can only save the world. Convinced that no one could impede the growth and wave of Buddhism in India he saw the mobilization of people’s conversion to Buddhism as core to attainment of freedom.

References:

• Dhammika, S.(2006): Good Question Good Answer, Buddha Dhamma Mandala Society, Singapure.
• Dr. Babasaheb Ambedkar Writing and Speeches (1979): Annihilation of Caste, Vol.1; Education Department, Government of Maharashtra, Mumbai.
• Dr. Babasaheb Ambedkar Writing and Speeches (1992): The Buddha And His Dhamma, Vol.11; Education Department, Government of Maharashtra, Mumbai.
• Dr. Babasaheb Ambedkar Writing and Speeches (2003):Dr. B.R. Ambedkar and his egalitarian revolution, Vol.1, Part-three; Education Department, Government of Maharashtra, Mumbai.
• Ilaiah, Kancha (2008): Buddhism as political philosophy, Kaushalya Prakashan, Aurangabad, Maharashtra State.
• Rattu, Nanak Chand (1997): Last Few Years of Dr. Ambedkar, Amrit Publishing House, New Delhi

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