ASSIGNMENT ON

Modern Religious and Secular Movements in India

TOPIC: Buddhism: Ambedkar and the Neo-Buddhist Movement
Submitted to: Rev. Lalhlimpuia
Submitted by: Vanlalhmachhuana BD IV Roll No.: 13,
Dody Lalramthara BD IV Roll No. 16.
Introduction

Dr. Ambedkar is a prominent figure in the history of Indian. His philosophy and teaching
were based on the development his community from the injustice of socio-economic and
political rights in India.

Life of Ambedkar

Ambedkar was born on 14th April 1893 in the Mahar caste, one of the largest outcasts in
Maharashtra. Ambedkar suffered much being a Mahar, even in school. He could not even
take part in games with other boys because they belonged to higher castes. Ambedkar passed
his matriculation from Elphinstone High School in 1907 and was given a copy of Kelusakar‘s
book, Life of Gauthama Buddha. It was a great challenge to him to see what Gauthama did.
The same year he also read Narasu‘s book Essence of Buddhism. These books greatly
influenced Ambedkar and he became a Buddhist (at heart) when he was only a boy of 16.1

With the help of Sayaji Rao, Maharaja of Baroda, Ambedkar was able to take his degree from
Columbia University, study economics in England and also qualify himself as a barrister.
When he returned, in spite of his education, people still had their old attitude as he was an
untouchable, so much so that the peon in the office would throw files to him. It was difficult
to find a place to stay, so he finally left Baroda and went to Bombay to work as a barrister.
His fellow advocates would not allow him in their company. Ambedkar made a study of
Hinduism and concluded that the social philosophy of Hinduism is based on inequality. 2 Thus
began the new religious quest of Ambedkar.

History of his Conversion

On October 13, 1935, leaders of the scheduled castes convened a conference in Yeola, Nasik
to review the political and social situation in the light of their ten year struggle. In which a
1
Aleyamma Zachariah, Modern Religious and Secular Movements in India (Bangalore: Theological
Book Trust, 1994), 142. Hereafter cited as Zachariah, Modern Religious and Secular Movements…
2
Zachariah, Modern Religious and Secular Movements…, 142-143.

1
resolution was passed that the depressed classes should leave the Hindu-fold and join other
religion.3 Here Ambedkar declared that he would not die a Hindu as it perpetuates caste
injustices. On January 12, 1936, the Poona Conference was convened to consider the Yeola
decision. In this the Chairman even raised the idea that the only way for the Depressed
Classes is to leave Hinduism not necessarily by converting to another religion, but by
possibly starting a new religion or by reviving the ancient religion of the Adi Dravidas. The
question of choosing a religion was entirely left to Ambedkar.4

On May 22, 1936, an All-Religious Conference was held at Lucknow where Muslim,
Christian, Sikh and Buddhist representatives presented the tenets of their respective religions
in an effort to win over Dalits. 5 A massive Mahar conference was held on May 30 and 31,
1936 in Bombay to assess the impact of the declaration on the Mahar masses. In this
Ambedkar delivered an elaborate and well-prepared speech in Marathi saying that the
struggle between the Hindus and the Untouchables is a permanent and eternal phenomenon
and that those who want to live a life of self-respect and equality, should think over this. 6

After publishing a series of books and articles arguing that Buddhism was the only way for
the Untouchables to gain equality, Ambedkar publicly converted on October 14, 1956 at
Deekhabhoomi, Nagpur. He took the three refuges and the Five Precepts from the Buddhist
monk, Bhadant by Chandramani, in the traditional manner and then in his turn administered
them to the 3,80,000 of his followers that were present. Many Dalits employ the term
Ambedkarite Buddhism to designate the Buddhist movement, which started with Ambedkar’s
conversion and many converted people called themselves as Nava-Buddha, i.e., Neo-
Buddhists.7

Why Ambedkar choose Buddhism?

Ambedkar chose to follow the Hinayana 8 form of Buddhism. He preferred Buddhism because
of the following reasons9:

3
Zachariah, Modern Religious and Secular Movements…, 143.
4
Zachariah, Modern Religious and Secular Movements…, 143-144.
5
Moanungsang, Towards Understanding Modern Religious and Secular Movements in India (New
Delhi: Christian World Imprints, 2021), 194. Hereafter cited as Moanungsang, Towards Understanding Modern
Religious and Secular Movements…
6
Zachariah, Modern Religious and Secular Movements…, 144.
7
Moanungsang, Towards Understanding Modern Religious and Secular Movements…, 194.
8
Hinayana Buddhism follows Buddha’s core teachings or Doctrine of the Elders, they condemns idol
worship and seeks individual salvation via consciousness and meditation. They also regard Gautama Buddha as
a regular human being who gained Nirvana.
9
Zachariah, Modern Religious and Secular Movements…, 148.

2
 a) According to Ambedkar, Buddhism gives three principles in combination which no
other religion has. These are Prajna (understanding against superstition and
supernaturalism), Karuna (love) and Samatva (equality).
b) Ambedkar also felt that the attitude of the Buddhists towards women was a great
advance on the ancient Hindu attitude towards women, which deteriorated even more
with Manu.
c) Buddhism was understood to be continuous with ancient Indian culture.
d) The fundamental principle of Buddhism is equality. According to Ambedkar,
Buddhism is the only religion that does not recognize caste and offer full scope for
progress. It gives hope to the downtrodden.
e) Buddhism is based on reason. There is an element of flexibility inherent in it which is
not found in any other religion. Buddhism has a rational way to eradicate suffering.

Main Characteristics of the Neo-Buddhists

Faith in Ambedkar: For many, the first incentive to adopt Buddhism comes from faith in
Ambedkar. As Ambedkar told them to do so, many people converted to Buddhists. The
conversions continue because of this deep faith in Ambedkar. Few people consider him a
god. A complex mixture of myth and homage has grown up around Ambedkar after his death.
His picture is venerated as the second Buddha and some say prayers in front of it. In some of
the pictures, Gautama Buddha is seen only at the background. Buddha, Jesus, Mohammed
and Ambedkar are put in a special class. Ambedkar is considered the modern Manu who has
destroyed the old Manu and Manu-dharma.10

Buddhism as a Religion of Human Liberation: Neo-Buddhist concept of Buddhism is

primarily that of a religion of liberation of the oppressed in society. Ambedkarite Buddhists
opined that the Buddha ushered a new era of liberty, equality and fraternity. Because Buddha
established a new society based on equality, low- caste people also embraced Buddhism.
There is compassion for the human individual. Buddhism opposes the graded social
inequalities. It is humanistic, secularistic – in the sense that it deals with those problems
which are essentially related to human here on earth, democratic and scientific. 11

Human Dignity: Conversion to Buddhism was a revolt against the indignities the
untouchables suffered as members of the Hindu Community. The aim of conversion is not

10
John V. Mathew, Modern Religious and Secular Movements ( Kolkata: SCEPTRE, 2013), 67.
Hereafter cited as Mathew, Modern Religious and Secular Movements…
11
Mathew, Modern Religious and Secular Movements…, 67-68.

3
economic but psychological. Now, they do not feel they are untouchables. They are accepted
by others. It is an assertion of human dignity.12

Spontaneity: Buddhism does not promise any educational facilities, economic advancement,
protection or concession from the state. Economically the neo-Buddhists or the Ambedkarite
Buddhists are still very low, and there is no protection or concession for them from the
Central Government.

Social and Economic Change: The Ambedkarites were partly motivated by a desire for social
change. Immediately after formal conversion, most of the customs and many facets of the
occupations were rejected. The change was quite clear in the marriage practices. Prior to their
conversion, their marriages had been celebrated at relatively great expense, with music,
feasting, propitiation of various Hindu deities, drinking, etc. After conversion, a marriage was
celebrated in a new style. The bride wore a simple white sari. The ceremony was performed
by a single priest. The Buddhist marriage ceremonies are considerably shorter, cheaper and
more dignified. There are other changes also. They got rid of all sorts of superstitions. They
saved money since they have given up all Hindu ceremonies. They have only one simple
feast each month on the day of the full moon. Many of the converts refused to carry out their
traditional despised occupations. Majority of the upper caste people were bitter about this
change. Some of those who had become Buddhists stopped performing the traditional, upper-
caste-Imposed duties of the untouchables. While major social and economic changes are
taking place, the Neo-Buddhists realize that their conversion has not changed their status in
the eyes of the rest of society.13

New Myths: In the Hindu mythology the Mahars were depicted as really depraved in origin.
For instance, they were originally night rovers (nishachar) whom Brahma turned into men
lest they should eat his whole creation; they were descendants of the son of the cow who
would eat his mother after she died; they were descendants of a babe created by Parvati, who
had taken to eating dead cow (remember the holiness of the cow) and been cursed, outcasted
and banned from the village. But after becoming Buddhists they consider themselves to be
the descendants of the original great lords of the land. These ancestors had been the original
Buddhists. So the Buddhists were merely coming into their own true place and heritage after
long oppression.14

12
Mathew, Modern Religious and Secular Movements…, 68.
13
Mathew, Modern Religious and Secular Movements…, 68.
14
Mathew, Modern Religious and Secular Movements…, 68.

4
Sacred Books: Ambedkar wrote a book called The Buddha and His Dhamma which is the
Neo-Buddhist Bible. This book is constructed as a ―gospel. It is an inspiring religious
biography. This book is written in such a way that there are units suitable for Dalit Buddhist
reflection and weekly congregational worship. Ambedkar social concern and anti-communist
views are reflected on many pages. The social concern gives the book a contemporary
orientation. It is so written that the mass convert will have in Buddha one of the most worthy
human examples of noble character to follow. Ambedkar‘s Buddhist canon is a posthumous
work. It has 599 pages and is divided into eight books. It is written in English. He has taken
what seemed to him the most relevant parts of the several Buddhist traditions, edited them,
sometimes added material of his own and arranged them in order. Ambedkar attacked Hindu
gods and also the Hindu practice of deification. But it is this status of deity that is attributed
to Ambedkar by his followers, which is basis of their acceptance of his canon.15

Conclusion

Ambedkar’s ideology is three fundamental things: 1) liberty or freedom, 2) equality, 3)

fraternity. First of all, he had to fight with the Hindus to gain political power and human
rights in India. Ambedkar openly declared to the public, “I was born as a Hindu, but I would
not die as a Hindu”16. Basically Ambedkar was looking at the outcastes never got any
privileges, opportunities from the State, but instead they were oppressed, tortured, being
slaved for the high castes people

The Neo-Buddhist movement of India was called Dr. Ambedkar Buddhist movement. The
Buddhists monk from Arakan and Ceylon, Anagarika Dharmapala in India Bodh Gaya and
later on by Dr. Ambedkar. Dr. Ambedkar was the last one who is a reformist under the social
context of Buddhism. Knowledge and education are the backbone of the nation.
Ambedkarite’s Buddhist movement is such as in the religious dimension, in the educational
dimension, in the economical dimension, in the social dimension and in the political
dimension.

Bibliography
Mathew, John V. Modern Religious and Secular Movements. Kolkata: SCEPTRE, 2013.

15
Mathew, Modern Religious and Secular Movements…, 68-69.
16
Sangharakshita, Ambedkar and Buddhism, (Delhi: Motilal Banarsidass Publishers Private Limited,
1986), 11.

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Moanungsang. Towards Understanding Modern Religious and Secular Movements in India.
New Delhi: Christian World Imprints, 2021.
Sangharakshita. Ambedkar and Buddhism. Delhi: Motilal Banarsidass Publishers Private
Limited, 1986.
Zachariah, Aleyamma. Modern Religious and Secular Movements in India. Bangalore:
Theological Book Trust, 1994.