RAM SARUP SAILANI & Dr.
Ved Prakash
Abstract
Dr. Bhim Rao Ambedkar
is known as the pioneer of re-emergence of Buddhism in India. He has provided a
strong force in giving momentum to this movement. It was because of Ambedkar’s
efforts that the movement for the Buddhism gained momentum in India. Moreover,
Ambedkar deserve special credit for the re-emergence of Buddhism in India
because he was the main force to provide a particular direction to Buddhism.
Paper
Buddhism was once dominant through much of India; it had, however, declined in India due to a number of reasons. The Buddhist revival began in India in 1891, when the Sri Lankan Buddhist leader Anagarika Dharmapala founded the Maha Bodhi Society. The Maha Bodhi Society mainly attracted upper-caste people.
In the early 20th century, the Barua Buddhists of Bengal under the leadership of Kripasaran Mahasthavir (1865–1926), founder of the Bengal Buddhist Association in Calcutta (1892), established viharas in cities such as Lucknow, Hyderabad, Shillong and Jamshedpur. The number of Buddhists in the Lucknow district was 73 in 1951. These Buddhists were mainly Barua families who came to Lucknow from Chittagong after the partition of Bengal in 1905.
In Lucknow, Bodhanand Mahastavir (1874–1952) advocated Buddhism for Dalits. Born Mukund Prakash in a Bengali Brahmi family, he was orphaned at a young age, and was raised in Varanasi by an aunt. He was initially attracted to Christianity, but became a Buddhist after a meeting with Buddhists monks from Ceylon at a Theosophical Conference in Varanasi. He later lived in Lucknow where he came in contact with the Barua, many of whom were employed as cooks by the British.
In
1914, Prakash was ordained Bodhanand Mahastavir in Calcutta in the presence of
Kripasaran Mahasthvir. He began preaching Buddhism in Lucknow. He founded the Bharatiye
Buddh Samiti in 1916, and set up a vihara in 1928. In his book Mula
Bharatavasi Aur Arya ("Original Inhabitants and Aryans"), Mahastavir stated that the shudras were the
original inhabitants of India who were enslaved by the Indo-Aryan peoples.
Bodhanand
Mahastavir wrote another book on Buddhist rituals called Baudha Dvicharya.
His associate, Chandrika Prasad Jigyasu, founded the Bahujan Kalyan
Prakashan. The two co-authored a book on the life and teaching of the
Buddha.
Acharya
Ishvardatt Medharthi (1900–1971) of Kanpur also supported the cause of the
Dalits. He studied Pali
at Gurukul Kangri and Buddhist
texts were well known to him. He was initiated into Buddhism by Gyan Keto
and the Lokanatha in 1937. Gyan Keto
(1906–1984), born Peter Schoenfeldt, was a German who arrived in Ceylon in 1936
and became a Buddhist. Medharthi strongly criticised the caste system in India. He claimed that the
Dalits ("Adi Hindus") were the ancient rulers of India and had been
trapped into slavery by Aryan invaders.
In
1890, Iyothee Thass founded the Sakya Buddhist Society
(also known as the Indian Buddhist Association). The first president of the
Indian Buddhist Association was the German-born American Paul Carus,
the author of The Gospel of Buddha (1894).
Thass,
a Tamil Siddha
physician, was the pioneer of the Dalit movement. He argued that Tamil Dalits
were originally Buddhists. He led a delegation of prominent Dalits to Henry Steel Olcott and asked for his help in the
reestablishment of Tamil Buddhism Olcott
helped Thass to visit Sri Lanka, where he received diksha from Bhikkhu
Sumangala Nayake. After returning to India, Thass established the Sakya
Buddhist Society in Chennai with branches in many places, including Karnataka.
Thass established a weekly magazine called Oru
Paisa Tamilan ("One Paisa Tamilian") in Chennai in 1907, which served as a
newsletter linking all the new branches of the Sakya Buddhist Society. The
magazine discussed traditions and practices of Tamil Buddhism, new developments
in the Buddhist world, and the Indian subcontinent's history from the Buddhist
point of view.
B.R.
Ambedkar’s first acquaintance with Buddha’s life, teachings and philosophy was
through Dada Keluskar’s book on the life of the Buddha. Dada Keluskar, a
leading litterateur of his time, had presented the book to Ambedkar at a public
meeting held to felicitate Ambedkar on his passing the English fourth standard
examination. Ambedkar was the first in his community to do so.
After
a "close study of all religions" for 35 years, Ambedkar was convinced
that the novelty of teachings, leadership qualities, scientific temper, logical
arguments make "Religion of the Buddha", the ideal religion for the
"modern man who knows science". He was convinced that "Buddhism
was the only religion" which could save society "awakened by
science" and "without which the society would perish".
One
of the reasons for the "slow advance of Buddhism", according to
Ambedkar, is its vast literature, and the other hurdle in its growth is that
"it has no such thing as a Bible, as the Christians have". It was to
fill this gap that he undertook the task of writing The Buddha and His
Dhamma in a lucid and clear way. He based his book on Ashvaghosha’s Buddhavitta
(Buddhacharita). The manuscript was completed just three days before his
death. Eleanor Zelliot says in this connection that
B.R. Ambedkar thought that with the advancement of Buddhism there will be ”a
realization of the value of the figure of the Buddha as focus of the new
Buddhism. Within this framework let us briefly look into the history of the
great icon and constitutionalist Dr Babasaheb Ambedkar.”1
Though
in all humility, Ambedkar does not claim any originality and says that his book
is a product of "compilation and assembly plant", his treatment of
the issues relating to Buddhism is quite novel, logical and clear. He does not
brush aside the vexing questions relating to Buddhism but takes them head on.
For example, he rejects the popular theory that Buddha became a recluse after
seeing a sick, an old and a dead body and advocates a more authentic version of
it. He also refutes the commonly held view that Buddhism is a pessimistic
religion, and shows how the Buddha is able to reconcile between his doctrine of
Anatamvada — no soul theory, and the doctrine of Karma. Finally, he also dwells on the need, necessity
and role of Bhikkus — monks in Buddhism. Dhanajay Dheer says in this regard, Ambedkar
wanted a kind of reconciliation between the religion and humanity”2
He
not only explains the expressions used by the Buddha but also uses current
terminology to give it a constructive, critical and modern interpretation. For
instance, while explaining the notion of conversion, he makes a distinction
between the "conversion to the order of Bhikkus called Sangha" and
"conversion of a householder as an Upaska or lay follower of the Buddha’s
Dhamma". The norms for the two are different. While Bhikkus can be
punished for violation of the norms, for the Upaska they are just precepts. Pokka
(Upeksha), one of the virtues taught by Buddha, is interpreted by Ambedkar
not as indifference as is usually done but as detachment. This interpretation
gives a new dimension to the virtue Upeksha.
The
center of Ambedkar's life was his devotion to the liberation of the backward
classes and he struggled to find a satisfactory ideological expression for that
liberation. He talked a great deal about religion but went beyond that concept.
Ambedkar believed that in the modern world the priority must be institutional
liberation. The struggle for liberation, traditionally symbolized by the
solitary renouncer in the forest, or by Gautama Buddha sitting alone beneath
the bodhi tree, had to be transformed into a struggle against institutionalized
bondage. For Ambedkar, those were not only those karmic hindrances that
conditioned the individual's consciousness from one lifetime to another. They
were also institutionalized realities that required a political solution. For
this,as M.M.Thomas says:” Ambedkar announced his
intention to convert to a different religion and exhorted his followers to
leave Hinduism. He would repeat his message at numerous public
meetings across India.3
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 14
October 1956, at Deekshabhoomi, Nagpur. He took
the three refuges and Five Precepts from a Buddhist monk,
Bhadant U Chandramani, in the traditional manner, and in his turn administered
them to the 600,000 of his followers who were present. The conversion ceremony
was attended by Medharathi, his main disciple Bhoj Dev Mudit, and Mahastvir
Bodhanand's Sri Lankan successor, Bhante Pragyanand. Ambedkar asked Dalits not
to get entangled in the existing branches of Buddhism, and called his version Navayana or
'Neo-Buddhism'. Ambedkar would die less than two months later, just after
finishing his definitive work on Buddhism.
Many
Dalits employ the term "Ambedkar(ite) Buddhism" to designate the
Buddhist movement, which started with Ambedkar's conversion. Many converted people call themselves "-Bauddha" i.e. Buddhists.
After
receiving ordination, Ambedkar gave dhamma
diksha to his followers. The ceremony included 22 vows given to all new
converts after Three Jewels and Five Precepts. On 14 October 1956 at Nagpur,
Ambedkar performed another mass religious conversion ceremony at Chandrapur.
These
are some vows which were prescribed by Ambedkar
- I shall have no
faith in Brahma, Vishnu
and Maheshwara,
nor shall I worship them.
- I shall have no
faith in Rama
and Krishna,
who are believed to be incarnation of God, nor shall I worship them.
- I shall have no
faith in Gauri, Ganapati
and other gods and goddesses of Hindus,
nor shall I worship them.
- I do not believe
in the incarnation of God.
- I do not and shall
not believe that Lord Buddha was the
incarnation of Vishnu. I believe this to be sheer
madness and false propaganda.
- I shall not
perform Shraddha
nor shall I give pind.
- I shall not act in
a manner violating the principles and teachings of the Buddha.
- I shall not allow
any ceremonies to be performed by Brahmins.
- I shall believe in
the equality of man.
- I shall endeavour
to establish equality.
- I shall follow the
Noble Eightfold Path
of the Buddha.
- I shall follow the
ten paramitas
prescribed by the Buddha.
- I shall have compassion
and loving-kindness
for all living beings and protect them.
- I shall not steal.
- I shall not tell
lies.
- I shall not commit
carnal sins.
- I shall not take
intoxicants like liquor, drugs,
etc.
- I shall endeavour
to follow the Noble Eightfold Path
and practice compassion
and loving-kindness
in everyday life.
- I renounce Hinduism,
which disfavors humanity and impedes the advancement and development of
humanity because it is based on inequality, and adopt Buddhism as my
religion.
- I firmly believe
the Dhamma of the Buddha is the only true religion.
- I consider that I
have taken a new birth.
- I solemnly declare
and affirm that I shall hereafter lead my life according to the teachings
of Buddha's Dhamma.
The
Buddhist movement was somewhat hindered by Dr. Ambedkar's death so shortly
after his conversion. It did not receive the immediate mass support from the
Untouchable population that Ambedkar had hoped for. Division and lack of
direction among the leaders of the Ambedkarite movement have been an additional
impediment. According to the 2001 census, there are currently 7.95 million
Buddhists in India, at least 5.83 million of whom are Buddhists in Maharashtra. This makes Buddhism the fifth-largest religion
in India and 6% of the population of Maharashtra,
but less than 1% of the overall population of India.
The
Buddhist revival remains concentrated in two states: Ambedkar's native Maharashtra,
and Uttar
Pradesh — the land of Bodhanand Mahastavir, Acharya Medharthi and their
associates.
REFERENCES:
[1], Eleanor Zelliot, “
B.R. Ambedkar and search for a meaningfulBuddhism”, Reconstructing the
World: B.R. Ambedkar and Buddhism in India, Edited by Surendra
Jondhale and Johannes Beltz(Oxford: Oxford University Press, 2004), 18
[2], Dhanajay Keer, Dr Ambedkar :Life and Mission(
Bombay: Popular Prakashan, 1971),12-13
[3] M.M Thomas, Ambedkar and the Neo-Buddhist
Movement. Edited by T.S. Wilkinson and M.M.Thomas( Madras: The
Christian Literature Society, 1972), 64-70