International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 05 April 2017

Ambedkar and Re-Emergence of in

RAM SARUP SAILANI Dr. Ved Prakash

Research Scholar, English, Ph.D Asstt. Prof. of English

NIILM University, Kaithal NIILM University,Kaithal

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 founder of the Bengal Buddhist Association

in Calcutta (1892), established in Buddhism was once dominant through much cities such as , Hyderabad, of India; it had, however, declined in India and Jamshedpur.[4] The number of due to a number of reasons. The Buddhist Buddhists in the Lucknow district was 73 in revival began in India in 1891, when the Sri 1951.[5] These Buddhists were mainly Lankan Buddhist leader Anagarika families who came to Lucknow from Dharmapala founded the Maha Bodhi after the partition of Bengal in Society. The Maha Bodhi Society mainly 1905. attracted upper-caste people.

In Lucknow, Bodhanand Mahastavir (1874– In the early 20th century, the Barua 1952) advocated Buddhism for . Born Buddhists of Bengal under the leadership of Mukund Prakash in a Bengali Brahmi Kripasaran Mahasthavir (1865–1926),

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family, he was orphaned at a young age, and Jigyasu, founded the Bahujan Kalyan was raised in Varanasi by an aunt. He was Prakashan. The two co-authored a book on initially attracted to Christianity, but became the life and teaching of the Buddha. a Buddhist after a meeting with Buddhists Acharya Ishvardatt Medharthi (1900–1971) monks from Ceylon at a Theosophical of Kanpur also supported the cause of the Conference in Varanasi. He later lived in Dalits. He studied at Gurukul Kangri Lucknow where he came in contact with the and were well known to him. Barua, many of whom were employed as He was initiated into Buddhism by Gyan cooks by the British. Keto and the Lokanatha in 1937. Gyan Keto

In 1914, Prakash was ordained Bodhanand (1906–1984), born Peter Schoenfeldt, was a

Mahastavir in Calcutta in the presence of German who arrived in Ceylon in 1936 and

Kripasaran Mahasthvir. He began preaching became a Buddhist. Medharthi strongly

Buddhism in Lucknow. He founded the criticised the . He

Bharatiye Buddh Samiti in 1916, and set up claimed that the Dalits ("Adi ") were a in 1928. In his book Mula the ancient rulers of India and had been

Bharatavasi Aur Arya ("Original Inhabitants trapped into slavery by Aryan invaders. and Aryans"), Mahastavir stated that the In 1890, Iyothee Thass founded the Sakya shudras were the original inhabitants of Buddhist Society (also known as the Indian India who were enslaved by the Indo-Aryan Buddhist Association). The first president of peoples. the Indian Buddhist Association was the

Bodhanand Mahastavir wrote another book German-born American Paul Carus, the on Buddhist rituals called Baudha author of The Gospel of Buddha (1894).

Dvicharya. His associate, Chandrika Prasad

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Thass, a Tamil Siddha physician, was the through Dada Keluskar’s book on the life of pioneer of the movement. He argued the Buddha. Dada Keluskar, a leading that Tamil Dalits were originally Buddhists. litterateur of his time, had presented the

He led a delegation of prominent Dalits to book to Ambedkar at a public meeting held

Henry Steel Olcott and asked for his help in to felicitate Ambedkar on his passing the the reestablishment of Tamil Buddhism English fourth standard examination.

Olcott helped Thass to visit , Ambedkar was the first in his community to where he received diksha from do so.

Sumangala Nayake. After returning to India, After a "close study of all " for 35 Thass established the Sakya Buddhist years, Ambedkar was convinced that the Society in Chennai with branches in many novelty of teachings, leadership qualities, places, including Karnataka. Thass scientific temper, logical arguments make established a weekly magazine called Oru " of the Buddha", the ideal religion Paisa Tamilan ("One Paisa Tamilian") in for the "modern man who knows science". Chennai in 1907, which served as a He was convinced that "Buddhism was the newsletter linking all the new branches of only religion" which could save society the Sakya Buddhist Society. The magazine "awakened by science" and "without which discussed traditions and practices of Tamil the society would perish". Buddhism, new developments in the

Buddhist world, and the Indian One of the reasons for the "slow advance of subcontinent's history from the Buddhist Buddhism", according to Ambedkar, is its point of view. vast literature, and the other hurdle in its

growth is that "it has no such thing as a B.R. Ambedkar’s first acquaintance with Bible, as the Christians have". It was to fill Buddha’s life, teachings and philosophy was Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 1283 International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 05 April 2017

this gap that he undertook the task of writing body and advocates a more authentic version

The Buddha and His Dhamma in a lucid and of it. He also refutes the commonly held clear way. He based his book on view that Buddhism is a pessimistic religion,

Ashvaghosha’s Buddhavitta and shows how the Buddha is able to

(Buddhacharita). The manuscript was reconcile between his doctrine of completed just three days before his death. Anatamvada — no soul theory, and the

Eleanor Zelliot says in this connection that doctrine of Karma. Finally, he also dwells

B.R. Ambedkar thought that with the on the need, necessity and role of Bhikkus advancement of Buddhism there will be ‖a — monks in Buddhism. Dhanajay Dheer realization of the value of the figure of the says in this regard, Ambedkar wanted a kind

Buddha as focus of the new Buddhism. of reconciliation between the religion and

Within this framework let us briefly look humanity‖2 into the history of the great icon and He not only explains the expressions used constitutionalist Dr Babasaheb Ambedkar.‖1 by the Buddha but also uses current

Though in all humility, Ambedkar does not terminology to give it a constructive, critical claim any originality and says that his book and modern interpretation. For instance, is a product of "compilation and assembly while explaining the notion of conversion, plant", his treatment of the issues relating to he makes a distinction between the

Buddhism is quite novel, logical and clear. "conversion to the order of Bhikkus called

He does not brush aside the vexing " and "conversion of a questions relating to Buddhism but takes as an Upaska or lay follower of the them head on. For example, he rejects the Buddha’s Dhamma". The norms for the two popular theory that Buddha became a are different. While Bhikkus can be recluse after seeing a sick, an old and a dead punished for violation of the norms, for the Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 1284 International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 04 Issue 05 April 2017

Upaska they are just precepts. Pokka refuges and from a Buddhist

(Upeksha), one of the virtues taught by monk, Bhadant U Chandramani, in the

Buddha, is interpreted by Ambedkar not as traditional manner, and in his turn administered indifference as is usually done but as them to the 600,000 of his followers who were detachment. This interpretation gives a new present. The conversion ceremony was dimension to the virtue Upeksha. attended by Medharathi, his main disciple Bhoj

Dev Mudit, and Mahastvir Bodhanand's Sri The center of Ambedkar's life was his devotion to the liberation of the backward Lankan successor, Bhante Pragyanand. classes and he struggled to find a Ambedkar asked Dalits not to get entangled in satisfactory ideological expression for that liberation. He talked a great deal about the existing branches of Buddhism, and called religion but went beyond that concept. Ambedkar believed that in the modern world his version or 'Neo-Buddhism'. the priority must be institutional liberation. The struggle for liberation, traditionally Ambedkar would die less than two months symbolized by the solitary renouncer in the forest, or by sitting alone later, just after finishing his definitive work on beneath the bodhi tree, had to be transformed into a struggle against Buddhism. institutionalized bondage. For Ambedkar, those were not only those karmic hindrances that conditioned the individual's Many Dalits employ the term consciousness from one lifetime to another. They were also institutionalized realities that "Ambedkar(ite) Buddhism" to designate the required a political solution. For this,as M.M.Thomas says:‖ Ambedkar announced Buddhist movement, which started with his intention to convert to a different religion and exhorted his followers to Ambedkar's conversion.[6] Many converted leave Hinduism. He would repeat his message at numerous public meetings across people call themselves "-Bauddha" i.e. India.3 Buddhists. After publishing a series of books and articles arguing that Buddhism was the only way for the After receiving ordination, Ambedkar gave Untouchables to gain equality, Ambedkar dhamma diksha to his followers. The publicly converted on 14 October 1956, at ceremony included 22 vows given to all new Deekshabhoomi, . He took the three

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converts after Three Jewels and Five 6. I shall not perform Shraddha nor

Precepts. On 14 October 1956 at Nagpur, shall I give pind.

Ambedkar performed another mass religious 7. I shall not act in a manner violating conversion ceremony at Chandrapur. the principles and teachings of the

Buddha. These are some vows which were prescribed 8. I shall not allow any ceremonies to by Ambedkar be performed by Brahmins.

1. I shall have no faith in Brahma, 9. I shall believe in the equality of man.

Vishnu and Maheshwara, nor shall I 10. I shall endeavour to establish

worship them. equality.

2. I shall have no faith in Rama and 11. I shall follow the Noble Eightfold

Krishna, who are believed to be Path of the Buddha.

incarnation of God, nor shall I 12. I shall follow the ten paramitas

worship them. prescribed by the Buddha.

3. I shall have no faith in Gauri, 13. I shall have compassion and loving-

Ganapati and other gods and kindness for all living beings and

goddesses of Hindus, nor shall I protect them.

worship them. 14. I shall not steal.

4. I do not believe in the incarnation of 15. I shall not tell lies.

God. 16. I shall not commit carnal sins.

5. I do not and shall not believe that 17. I shall not take intoxicants like

Lord Buddha was the incarnation of liquor, drugs, etc.

Vishnu. I believe this to be sheer 18. I shall endeavour to follow the Noble

madness and false propaganda. Eightfold Path and practice

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compassion and loving-kindness in impediment. According to the 2001 census,

everyday life. there are currently 7.95 million Buddhists in

19. I renounce Hinduism, which India, at least 5.83 million of whom are

disfavors humanity and impedes the Buddhists in .[13] This makes

advancement and development of Buddhism the fifth-largest

humanity because it is based on and 6% of the population of Maharashtra,

inequality, and adopt Buddhism as but less than 1% of the overall population of

my religion. India.

20. I firmly believe the Dhamma of the The Buddhist revival remains concentrated Buddha is the only true religion. in two states: Ambedkar's native 21. I consider that I have taken a new Maharashtra, and Uttar Pradesh — the land birth. of Bodhanand Mahastavir, Acharya 22. I solemnly declare and affirm that I Medharthi and their associates. shall hereafter lead my life according

to the teachings of Buddha's REFERENCES:

Dhamma. [1], Eleanor Zelliot, ― B.R. Ambedkar and search for a meaningfulBuddhism‖, Reconstructing the The Buddhist movement was somewhat World: B.R. Ambedkar and Buddhism in India, Edited by Surendra Jondhale and hindered by Dr. Ambedkar's death so shortly Johannes Beltz(Oxford: Oxford University Press, 2004), 18 after his conversion. It did not receive the [2], Dhanajay Keer, Dr Ambedkar :Life and Mission( Bombay: Popular immediate mass support from the Prakashan, 1971),12-13 Untouchable population that Ambedkar had [3] M.M Thomas, Ambedkar and the Neo- Buddhist Movement. Edited by T.S. hoped for. Division and lack of direction Wilkinson and M.M.Thomas( Madras: The Christian Literature Society, 1972), 64-70 among the leaders of the Ambedkarite movement have been an additional Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 1287