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Socio-Religious Philosophy of B. R. Ambedkar and the Genesis of the Neo-Buddhist Movement in India

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Socio-Religious Philosophy of B. R. Ambedkar and the Genesis of the Neo-Buddhist Movement in India SOCIO-RELIGIOUS PHILOSOPHY OF B. R. AMBEDKAR AND THE GENESIS OF THE NEO-BUDDHIST MOVEMENT IN INDIA THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY (ARTS) OF THE UNIVERSITY OF NORTH BENGAL 2003 • By lndramohan Mandai Selection Grade Lecturer Department of History Samsi College Maida Supervisor Co-supervisor Dr. Sailen Debnath Dr. Jasobanta Kar Reader Professor of History Department of History University of North Bengal Alipurduar College Raja Rammohunpur Jalpaiguri Darjeeling j ,, 16M7Hl 2? UtC r'., Acknowledgement To speak the truth, I did not have any contemplation for doing research work on Bhimrao Ramji Ambedkar. In the year of 1989,the Government of India took initiative to commemorate Ambedkar on the occasion ofhis Birth Centenary. Then, as the secretary of a Social Organisation at Maida, I organised a Seminar on the ideas and activities of Ambedkar. Dr. Sailen Debnath was one ofthe speakers who attended the Seminar; and on that occasion he inspired me to work on the topic. I would like to express my deepest sense of gratitude to Dr. Sailen Debnath, under whose supervision this dissertation has taken the present form. From the very inception of the work and all through my hazardous thinking on the topic;he kin.dled in me a keen intrest and urge for the study in the socio-religious movements organised by Ambedkar. Moreover, his constant supervision and co-operation were the only source of inspiration for me to bring this work into its present shape. I am indebted much to Dr. Jasobanta Kar, Professor of History, North Bengal University, who extended his sympathy for being joint supervisor to overcome some technical difficulties for joining the Fellowship under the IXth plan of the University Grants Commission. I am lucky enough to have immense help from Dr. Oneil Biswas, a man of 87 years of age and of rare qualities ofvarious diciplines. For long I used to work in his personal library having a lot of books, joumals and rare books in many subjects managed by Dr. Biswas himself. I feel the deepest sense of gratitude to Dr. Oneil Biswas for his kind help and co-operation along the course of the work. I would gratefully acknowledge the assistance of the University Grants Commission for offering me a Fellowship to continue my study. I also acknowledge my debt to the Registrar and the Development officer of North Bengal University and their staffs for their timely co-opera­ tion for the purpose. I would like to express my deepest sense of gratitude to the Department of 11 History of North Bengal University as I received kind co-operation from the teaching and non­ teaching staff of the Department. I am also grateful to the teaching and non-teaching staff of Samsi College for their co-operation. To my family I am indebted in many ways. My wife Santwana motivated a lethergic researcher like me into action. Her efforts in preparing the bibliography helped me much. My little daughter, Pubali, who often used to sit on my study materials and exercise books with innocent playing mood to stop me as and when I began to write, has been a constant source of pleasant and refreshing distractions that helped me to bear with the tedium of research. I am very much thankful to appreciate my nephew Shuvam, whose prompt reading ofthe typed copy helped me to compare with the manuscript. With great urge to complete the study, I have enjoyed working in many libraries and archives in Benga~ Maharastra and New Delhi. These include the North Bengal University Library, the National Library, the Asiatic Society, West Bengal State Archives, the National Archives of India, Maharastra State Archives, the Ramkrishna Mission Institute of Culture (Calcutta), the Central Research Library (Bombay), Dr. Babasaheb Ambedkar Memorial Research Centre, Rajgriha (Bombay). I wish to express my gratitude to the staff of all these institutions for their kind help and co-operation. I am very much thankful to Sri Aninda Bhattacharya and Sri Amal Sahoo, who devoted valuable time in typing my dissertation with utmost sincerity. Above aR the responsibility for any kind of errors. misrepresentations and incompleteness in the dissertation will remain with me alone. lndramohan Mandai Selection Grade Lecturer, Department of History, Samsi College, Malda Preface Historical researches on the Depressed Classes and the ideas and activities of Bhimrao Ramji Ambedkar are still at the threshold of beginning, and no wonder, there have been hitherto very few studies on the socio-economic, religio-cultural and political background of the Neo­ Buddhist Movement in India, which was a part of the reform movement organised by the rising depressed classes for the establishment of a society based on equalityjustice and fraternity un­ der Ambedkar's leadership. The Neo-Buddhist Movement though was a reassertion of the posi­ tives of a millennia old sociao-religious revolution organised by the Budha, it eluded the usually common revivalist trends, and certainly it was a relevant awakening at a historical phase of the dumb millions who had suffered the scourges ofill-treatment and superstitions ofthe ages goneby. In this proposed thesis, the background of the Neo-Buddhist Movement, the relevant socio­ religious ideas ofAmbedkar , the nature , philosophy , historical necessity and the impact of the Neo-Buddhisit Movement will be meticulously analysed and delineated. This work will fill a gap in Indian historical studies. India in the nineteenth century and in the first half of the twentieth century witnessed the birth of many socio-religious reformers and reform movements. Of these reformers, some were revivalists and some again were ecclectic to the length of conforming the best teachings of all religions. The achievements of all these reformers are well known in history; but unfortunately, hardly any of them belonged to the depressed classes, better known then as the untouchables. Men like Swami Dayanand Saraswati and Vlvekanand inspite of their anti-caste utterances, could virtually do the precious little to change the inter-caste hatred and exclusively inhuman treatment meted out to the socio-economically downtroddens or the Sudras. Their ideas and activities being imprecise on this aspect of reforms,left behind the question of arousing the Depressed Classes by a leader of their own in a new way. They had to wait until the second decade of the 20th Century when Bhimrao Ramhi Ambedkar came to the scene. Though, Ma­ hatma Gandhi, much acclaimed for humanitarian works among the Harijans, flourished in the contemporary period of Ambedkar, yet his was no movement organised among the untouch- lV ables against the age-old unjust privileges enjoyed by the caste Hindus; his was to strike a chord of compromise between different Hindu communities. Ambedkar not only struggled for the amelioration of the untouchables, he gave them a message of regeneration and a resurgence through the spread of education, socio-political consolidation and ultimately by heralding the beginning of the Neo-Buddhist Movement. This work holds on the idea that Ambedkar stood distinct and unique by his tremendous efforts in order to bring a radical change in the socio-economic and cultural awareness, status and self-dignity of the out-caste. Himself being a victim and sufferer of inter-caste hatred and exploitation since childhood, Ambedkar's understanding about the groaning of the Untouchables under the wheel of the caste system and Brahmanical Hinduism throughout the ages, had grown so immense that he struggled for nothing less than equality, liberty and frater­ nity to be established not only in the body politics of India, but in all spheres of Indian life. Human rights and true democracy formed the inner core of his social reform movement and political activities. For this he wanted the total annihilation of the caste system by way of rudi­ mentary reforming the socio-cultural foundation of Hindu Society in practice. And obviously for this purpose he had ready references to the sermons of the Buddha. ''Educate, Agitate and Organise" were his message to the downtrodden. The present research-investigation detects the fact that primarily Ambedkar wanted to re­ form Hinduism in theory and practice; and that he with a few lacs ofhis followers got converted to Buddhism was but his last resort. He tried his level best to change and break the shell of privileges and superiority complex of the high caste Hindus to the effect of setting up a new socio-economic and political code wherewithal caste system would be replaced by equality and justice. For this reason; he began his movement by leading the untouchables to 'water places', 'wells', 'Dharmashalas' and Hindu temples to which their entry was prolubitted. He did not become a Buddhist outright , but much later only in 1956 , waiting for twenty one years even after the 13th October,1935 when he had given a hint at not to die as a Hindu. Ambedkar's erudition was versatile to match with his fiery spirit of fighting for the cause of the untouchables. Having been a pragmatic philosopher, he could not find any consistency and harmony in the theology of the Hindus, and therefore, assailed the formalistic, irrational and v idiosyncratic practices of the Hindue. He even meticulously criticised the Vedas; the Gita, the Puranas and the Epics for having sanctioned caste and Varnashrama as perpetual walls dividing humanity. He considered the Brahmins responsible for the woes , suffering and backwardness of India. Thus doing and saying so much against Hinduism and the Brahmins he rendered himself as the earstwhile enemy of the high caste people in India. Moreover, all his attempts from the thirties of the 20th century to reform Hinduism and change the minds of the Hindus failed. Later on having been increasingly disillusioned by the apathetic outlook of the Congress leaders to­ wards the questions of annihilating caste and the Hindu Code Bill , which he produced in the parliament intending to eliminate many of the evils from society including injustice to women, he consequently determined to get converted and begin conversion to Buddhism , which itself: undoubtedly, had been the earliest protest movement against caste division, inhumanity and social injustice.
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