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Re-Interpretation Of Buddhism In Indian Context

By Prof. Surendra Rote

12 October, 2013
Countercurrents.org

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: [email protected]

 

 



 

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