For those who have love for humanity and wish to establish freedom,
equality and fraternity as well social justice in the India be indispensable to
comprehend Dr. B.R. Ambedkar's perspectives towards Indian social structure and
its implications. Now, the world is also well known about the Dr. Ambedkar's
undeterred struggle against caste system and its notions on which caste stands.
Dr. Ambedkar rebelled against caste system and inhuman practice of
untouchability existed in Hindu society. At the beginning, he strove to reform
Hindu religion by eliminating Brahminical hegemony with keep in view to
annihilate caste system. In spite of great efforts to reform Hindu society,
finally Dr. Ambedkar realized that it is difficult to get rid of caste system
by staying within Hindu religion. He convinced to look for another alternative.
It echoed early in 1936 where he warned to Caste India is as,
‘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
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 Hindus made possible to Dr.
Ambedkar to opt for another alternative. Lastly, on 14 October, 1956 Dr.
Ambedkar embraced Buddhism with thousands followers. It was greatest conversion
into Buddhism in the world. However, the conversion of Dr. Ambedkar was not
sudden or spontaneous phenomenon. It had historical roots in the movement of
emancipation of untouchables led by Dr. Ambedkar. The connotation of conversion
of Ambedkar found almost before 35 years when he declared in the public
conference at Yeola, District Nashik on 13 th Oct. 1935. He roared in the
conference that though I born as Hindu which was not in my hand but certainly I
will not die as Hindu. Since then, his biological sketches and other literature
pertains to Dalit movement reflects that he were consistently engaged in
rearticulating and propagating principles of Lord Buddha in his writings and
public meetings.
The present
paper will attempt to comprehend the reconstitution of Buddhism by Dr.
Ambedkar. As well as, the present paper endeavor to explore causes of
conversion of Dr. Ambedkar with his followers into Buddhist faith.
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
castigate 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 catch that whether Dr. Ambedkar was in favour of religion or cause
to traumatic experience of Hindu society he became anti-religionist.
Since
childhood, Dr. Ambedkar experienced that how people were extremely adhered and
overpower by religious ideas. Even person lost his liberty of thinking in terms
of immoral and moral values while practicing religion. As he born in the
untouchable caste of Hindu religion and suffered by social disabilities he kept
Hindu religion under his surveillance. He came to conclusion that all religions
could not be good. He declared that Hindu religion is a home of inequality. He
also captured realities that the Hindu religion practice inhuman treatment like
untouchability and inequality wherein Hindus found no wrongs. Resultantly, Dr.
Ambedkar replied to Mr. Gandhi,
‘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)
Further, in
the booklet, ‘Annihilation of Caste' he writes,
‘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:p;76)
In
the words of Dr. Ambedkar, ‘For the progress of mankind religion or to be more
precise Dhamma is absolutely necessary.'(Rattu: 1997:pp:230) The above excerpts
cleared that Dr. Ambedkar were not against the religion but he was more precise
about what kind of religion should be there. Moreover, he found that Buddha's
Dhamma is fittest for bring out just society in India. Dr. Ambedkar spoke in
the conversion ceremony that everyone was bother about his rejection of Hindu
faith but eccentrically no one asked why he desired Buddhism only?
In the
speech of conversion ceremony at Deeksha Bhumi, Nagpur on 15 th October 1956,
Dr. Ambedkar drew the special attention of people on significance of Buddhism
and why he decided to embrace Buddhism only. When he sought new alternative to
Hindu religion came to conclusion that Lord Buddha's Dhamma is most reliable,
suitable and fittest religion for his followers and entire India, too. Dr.
Ambedkar cited significance of Buddhism is that the fundamental principle of
Buddhism is equality. Particularly, he mentioned that only one man raised voice
against untouchability and that was Lord Buddha. He was Lord Buddha who brought
up equality between man and woman. In Caste India, social order was based on
contempt, humiliation and animosity. Consequently, India saw long period of
slavery and human discrimination based on caste system. Dr. Ambedkar proclaimed
in his booklet, ‘Annihilation of Caste', it is as, ‘caste is a monster that we
have to kill on time, otherwise it will destroy everything.' As a result, the
prime task of Dr. Ambedkar to eradicate such maligned atmosphere and he
realized that it is only Buddhism be able to do it. The uniqueness of Buddhism
which satisfied Dr. Ambedkar was in his own words:
‘The
principal teaching of Bhagwan Buddha are eternal but in spite of this fact
Buddha did not claim any status for himself, nor did he claims 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
notable in this context, Ven. S. Dhammika also answered in same manner while
replied to the question that was a Buddha God? He said ,
‘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
reconstitution of Buddhism by Dr. Ambedkar was not for merely attainment of
spirituality or creating alternative for people to perform religious rites.
However, the prime object of Dr. Ambedkar to embraced Buddhism was to be the
India righteous place where people shall take care of each other and establish
freedom, fraternity and equality.
The
Political Economy of Buddhism
The number
of academicians has focused upon the Buddhism by Ambedkarian perspective. Mr.
Kancha Ilaiah wrote an article entitled Buddhism as political philosophy which
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) Here Ilaiah explained that the Buddhist understanding
of the pre- state society is akin to Marx, 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, 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 nationalization of
property and abolition of private ownership. However, Dr. Ambedkar advocated
nationalization of property but he differs in view with communists. In the book,
The Buddha or Karl Marx, Dr. Ambedkar summerise 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. The Buddha and Marx, as pointed out by Dr. Ambedkar
were common in many creeds like abolition of private ownership, eradication of
sorrow and establish state ownership. However, both were differ in terms of
means to achieve their goals. Marx interpreted the history of world into the
economic premises which also known as materialistic conception of world. The
most contradiction, Dr. Ambedkar sought out in both Buddhist and Marxian
ideology was Marx supports bloody revolution for metamorphosis of society thus
bring out the dictatorship of proletariat by abolition of private ownership.
Whereas Buddha preached non-violence and reject dictatorship in any form. In
the interpretation of Dr. Ambedkar, Buddha was a born democrat and he died a
democrat. The Buddha did not have slightest affiliation to dictatorship. As we
go through the movement of Dr. Ambedkar got to know that it was most
democratic, constitutional and non-violent movement in the history of world.
However, the roots of democracy and non-violence Dr. Ambedkar have taken from
Buddhist philosophy. Popularly, it is known as Indian Constitution has borrowed
values like freedom, fraternity and equality from French revolution. On the
other hand, Dr. Ambedkar contended that the values freedom, fraternity and
equality are not borrowed from French revolution whereas it has taken from
Buddhism, an ancient religion of India itself. As all of us know that the
centre of Indian constitution is men as same way the centre of Buddha's Dhamma
is also men. 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 virtual conduct as
well as collect property legitimately and justly. There was hardly any
contemporary at the time of Babasaheb who provide such profound attention
towards comparative evaluation of thoughts of Buddha and Karl Marx. The core
object to embraced Buddhism was also to struggle against two enemies that are
Brahminism and Capitalism. In the Ambedkarian perspective, Buddhism can alone
fight against these two adversaries. The capitalism is dangerous for economic
equalities but Brahminism most dangerous for economic equalities as well as
socio-religious and educational equalities.
The Concept
of Dhamma
Dr. Ambedkar
reconstitute Buddhism wherein no place for superstition, prejudices and human
discrimination. The prime concerned to re-articulation of Buddha's Dhamma to
make India better place where people will take care of each other and will have
mutual affection, deep concern and love for each other. In the book, The Buddha
and His Dhamma, Dr. Ambedkar elucidated the significance and importance of
Dhamma in human life. The Dhamma maintained purity of life which meant abstains
from lustful, evil practices. The Dhamma is a perfection of life and giving up
craving. Further, in his book, The Buddha and His Dhamma, Dr. Ambedkar cited
the difference between religion and Dhamma. Here he mentioned the centered of
religion is God and supernatural powers whereas Dhamma is a man centered.
Religion is an individual whereas Dhamma is social. Dhamma's righteousness
means right relation of man to man in all sphere of life. (DAWAS, Vol.11; 1992:
p; 316)The religion consider as full of magic and mysticism whereas Dhamma have
no place for it.
The Dhamma
also teach gender equality whereas most of religion propagates all are children
of God but practically practice gender inequality. Under the Brahminical
hegemony, women underwent multiple deprivations. At one hand she underwent
caste discrimination and other hand patriarchic domination. Her misery had no
analogy in the world. In the full fledge article entitled, ‘Rise and Fall of
Hindu Women' Dr. Ambedkar exposed the plight and deplorable condition of women
in India under Brahminical hegemony. In same article he explained that it was
Lord Buddha who addressed the question of woman. The Buddha allowed women to
become Parivrajika and entered the Bhikkhu Sangh. The Buddha converted lowest
of low and highest of high in his disciple irrespective of their socio-economic
status. Even the criminals like Angulimalas entered the Buddha's Sangh after
reframe his mind by Buddha.
Future of
Buddhism in India
In the
conversion ceremony at Deekhsa Bhumi, Nagpur, Dr. Babasaheb Ambedkar has
expressed his doubt that some section of society will say that this Buddhism is
the religion of untouchables and tried to fade the effect of Buddhism in India.
But, at same time he interpreted the history of world where at one time
Christianity considered as religion of poor and oppressed. Dr. Ambedkar 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 beggers. Mr.
Gibbon is not alive today. He would have been shock to see the whole Europe
engulfed by Christianity . (Rattu:
1997; p: 236)
In such
manner, Dr. Ambedkar presented the future of Buddhism. At last part of speech
of conversion ceremony, Dr. Ambedkar appealed his followers that they have to
work hard and contribute at least one twentieth of income for propagation of
the Buddha's Dhamma. For initiation of Deeksha ceremony everyone must have to
take Deekhsa. According to Dr. Ambedkar, Buddhism and Buddhism can only save
the world. Therefore, Buddhist have right to convert others to his faith. He
also convinced that no one in future could impede the wave of Buddhism in
India.
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.
Surendra
Rote is Assistant Professor & Head of Dept. of Sociology in Siddharth
College of Arts, Sci. and Com., Fort, Mumbai Email Id: surendrarote@gmail.com
Countercurrents.org)
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