Indian Political Science Association

DR. B.R. AMBEDKAR HIS IDEAS ABOUT RELIGION AND CONVERSION TO BUDDHISM
Author(s): Meena Bardia
Source: The Indian Journal of Political Science, Vol. 70, No. 3 (JULY - SEPT., 2009), pp.
737-749
Published by: Indian Political Science Association
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The Indian Journal of Political Science
Vol. IXX, No. 3, July-Sept., 2009, pp. 737-749

DR. B.R. AMBEDKAR : HIS IDEAS ABOUT RELIGION

AND CONVERSION TO BUDDHISM

Meena Bardia

Dr. B.R. Ambedkar was a great National Leader who made an outstanding contribution
towards making of the constitution of India. Dr. Ambedkar was a religious man but did
not want hypocricy in the name of religion. To him religion was morality and it should
effect the life of each individual his character, actions, reactions likes and dislikes. He
experienced the bitterness of caste system in Hindus & criticized it. He renounced
Hinduism and embraced Buddhism as a religious solution to the problems of
untouchables. Dr. Ambedkar rejected Islam, Sikhism and Christianity and preferred
Buddhism because of two reasons. Firstly, Buddhism has its roots in the Indian soil
and Secondly, it is the religion of ethics, morality and learning which has no place for
caste system. Dr. Ambedkar laid down 22 vows for the people who wanted conversion
to Buddhism. On 14th Oct., 1956 Baba Sahab embraced Buddhism with his followers,
more than five lakh in member. He brought a great revolution in the life of the depressed,
suppressed and oppressed castes in India.

This paper is written as a tribute to the great Indian Philosopher Dr. B.R. Ambed
His wisdom and vision has made a great impact on the social and political consciousne
India and humanity as a whole. In this paper I have endeavoured to look into his ideas
religion and his religions conversion to Buddhism. He preferred Buddhism and the r
behind embracing it was, in essence, the moral values.

Dr. Ambedkar was a gentleman of distinction, a great scholar, a brilliant author, an a

statesman, an outstanding social reformer, a remarkable law-giver, a patriot in the true se
a lovable friend, and a Dhammaduta par excellence. Multitalented, this devoted son of moth
India, laboured hard to remove the blot of 'Untouchabiity' from her face. A man of practi
sense, this intellectual luminary was, above all, a far-sighted religious leader. He was certai
the hero of the contemporary Buddhist renaissance in India. Moreover, in the annals
world-wide revival of Buddhism in the mid-twentieth century, he stands out as a beacon-l
for all times and climes. Besides, his wisdom and vision have made a lasting contribut
the social consciousness of humanity.

He was certainly one of the most remarkable personalities of modern times. B

amidst remarkable personalities of modern times, born amidst the Untouchables, a c
people known by their utter poverty, social backwardness, and illiteracy and besides
denied of elementary rights as human beings, he rose to be not only one of the best educa
persons but also one of the greatest national leaders of contemporary India. His life b
home to us the lesson that with determination, patience, perseverance, and optimism
obstacles become stepping-stone to success. Such an inspiration is certainly the need o
hour, when millions of his devoted followers are facing hardships and obstacles in the realiz
of their sublime dreams of their happy integration into the mass of Indian life and of enno

it through the ethical and spiritual values taught by the Buddha and retold and uph

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The Indian Journal of Political Science 738

Dr. Ambedkar in recent times.1

He was essentially a religious man. He had i

the cultural heritage of India. The religion ha
about religion he once said "what good things I h
of my education to society, I owe them to the re
not want hypocricy in the name of religion."

For the dalits, who constitute 1 5% of India's

for equal recognition as men and women, has
person who started the struggle for the liberatio
slavery on March 20, 1927 at Mahad in Mahara

Baba Saheb Ambedkar was not simply a Da

oppressed. He was a national leader in a different
who itd the struggle for freedom from British c

Ambedkar's nationalism was expressed in all

various political parties, in his political decisio
problems of caste, of Muslims and minorities, of
construction of a democratic independent Ind
"Ambedkar towards an enlightened India" th
simply the winning of political independence b
equality and cultural integration in a society held
of caste and varna ideology.3

Ambedkar And Religion :

When one reads about his ideas about ca

one's mind that why did he choose a religious
Why did he reject all other religions and opt f
Many of the answers are found in his books "T
Customs and ceremonies", "Annihilation of
Development", and so on.

His ideas about religion can be reduced to follo

1 . The function of a true religion is to uplift th

the virtues of fellow-feeling, equality and liber

2. Religion must mainly be a matter of princ

moment it degenerates into rules, it ceases to
is the essence of a truly religious act.

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DR. B. R. Ambedkar : His Ideas About Religion and Conversion to Buddhism 739

3. Religion is an influence of force suffused through the life of each individual moulding his
character, determining his actions and reactions, his likes and dislikes.

4. Man cannot live by bread alone. He has a mind which needs food for thought. Religion
instills hope in Man and drives him to activity.

5. Religion in the sense of morality must remain the governing principle in every society.

6. Religion, if it is to function, must be in accord with reason which is merely another

name for science.

7. It is not enough for religion to consist of moral code, but its code must recognize the
fundamental tenets of liberty, equality and fraternity.

8. Religion must not sanctify or ennoble property.

9. Religion must be judged by social standards based on social ethics. No other standard
would have any meaning if religion is held to be a necessary good for the well-being of
the people.

10. The religion that compels the ignorant to be ignorant and the poor to be poor is not
religion but a vitiation.

1 1 . Religion and slavery are incompatible.

12. Religion is for man and not man for religion.

Ambedkar was the most controversial person in the public life of India. He himself said
in the "Annihilation of Castes," They (Hindus) hate me. To them I am a snake in their garden."4

He criticised Hinduism, its injustice, Tyranny and humbug. Ultimately Ambedkar

renounced Hinduism and embraced Buddhism. Since 1935, he preached his philosophy to
renounce Hinduism. Ambedkar goes into the root of the caste system in his paper 'Castes in
India: Mechanism, Genesis and Development presented to the Anthropological Seminar of
Golden weizer in 1916 at the Columbia University, New York.

He says that the population of India is an admixture of Aryans, Dravidians, Mongolians

and Sythians and ethnically all people are heterogeneous the superimposition of endogamy
over exogamy is the main cause of the formation of caste groups.

Manu is the lawgiver of the Hindu social organization and he gave the class system i.e.
Varna System based on division of labour. But Ambedkar calls Manu tyrant and brutal, who
had upheld and philosophized caste system and says " I am Sure that my force is not strong
enough to kill his ghost. He lives like a disembodied spirit and is appealed to, and I am afraid
will yet live long." 5

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The Indian Journal of Political Science 740

TOWARDS RELIGIOUS SOLUTION

Ambedkar then young man of 26 years belonging to untouchable community,

called polluted community, criticizes the great deity of Hindus, calls Manu an aud
ghost - why? Humiliation, harassment and inhuman treatment were meted to Ambe
his life. In school for several days, he was prevented to drink water and was not allowed
with fellow students in the class. He was refused haircut by the hairdresser. He had to un
a bitter experience while hiring a bullock cart of a caste Hindu. In every walk of his life,
with insult, harassment and humiliation. Even after his return from United States of Am
and England loaded with degrees in many disciplines and even after having been app
high-ranking officer in Baroda Durbar, he was insulted by peons and daftaries in his off
rolled the carpets before him for fear of being polluted by an untouchable and threw fil
table from a distance. In spite of his higher rank, outstanding education and an im
personality he could not hire a house in the city of Baroda. Even the Manager of
Dharmsala, where he was staying, drove him out and threatened to assault him. At t
he had proverbially the earth as mother and sky as father in Baroda, He came ou
shadow of a tree and wept like a child. The psychology of pollution forced him to re
post and return to Bombay.6

Ambedkar came in lime light after the Satyagraha of Mahad. It was the Satyagraha
the human rights as untouchables were denied the use of natural water by the caste
everywhere in the country. They were prevented to fetch water from the Chavadar
Mahad. This Satyagraha united the untouchables to fight for their human rights, It (Saty
was held in the month of December 1 927. While addressing his followers, he said: "Unfort
however, the caste Hindus at this place are obstinate in their attitude and refuse to
the depressed classes to use the public tank which is open to persons of all castes in
Mohammedans and other non-Hindus. The irony of the situation is that although t
owned by the socalled untouchables are allowed to go, their owners, who are as good
beings as the other people are prohibited from going to the tank.

On the 13th October 1935, a conference of the untouchables was held at Yeo
Nasik district of Maharastra. In his presidential address, Ambedkar spoke in angu
sorrow about the difficulties of the untouchables and the discriminatory treatment met
to them in all walks of life. He said: "It grieves me very much to state how tyranni
Hindus thwarted our attempts throughout the country to obtain our rights as mem
Hindu community"7

Gandhiji recognized Ambedkar as the high-spirited leader of the untouchables and t

note of his anger over the atrocities on the untouchables all over India. He said: "Religion
like a house or clock which can be changed at will, it is more an integral part of one's se
of one's body. Religion is the tie that binds one to one's creator and whilst the body

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DR. B. R. Ambedkar : His Ideas About Religion and Conversion to Buddhism 741

as it has to religion persists even after death. If Ambedkar has any faith in God, I would urge
him to assuage his wrath and reconsider his position and examine his ancestral religion on its
own merits and not through the weaknesses of its unfaithful followers."8

A conference of vital importance called " The Conference of the Mahar community in
Bombay Presidency' was held in Bombay on the 31st May 1936. Mahars from all parts of
India including Hyderabad, C.P. & Brar, Bombay Presidency, Mysore assembled in Bombay.
Two major decisions were taken, first to renounce Hinduism and the other, not to follow Hindu
customs and observe Hindu festivals, etc.

Ambedkar in his presidential address gave sound reasoning and moral support to the
declaration to renounce Hinduism. But unfortunately the press had not paid attention to his
admirable, excellent and rational thoughts. This speech was in Marathi and was published
under the title 'Mukti Kaun Pathe' Ambedkar philosophized his declaration to renounce Hindu
religion, which stood for the social, material and spiritual degradation of the untouchables.

WHY BUDDHISM

Ambedkar had choice between Christianity, Islam, Sikhism and Buddhism. Initially he
favoured Sikhism, but later decided against it. Ultimately Ambedkar declared his decision to
embrace Buddhism on May 2, 1 950 at New Delhi and called his followers to embrace Buddhism
on the Sacred Day of the T ripie Anniversary of the Buddha. It is stated in the Buddhist literature
that the Buddha was born on the full-moon day of Vaisakha, that he attained Enlightenment
and Parinirvana on the same day of the year. In his address at the event he said that as India
had attained freedom, Buddhism must come to its own.

On the 14th October 1956, the day of Vijaya Dashmi, Ambedkar renounced Hinduism
and embraced Buddhism and the next day, i.e. the 15th October 1956 his followers more than
five Lakhs in number embraced Buddhism. It was a great historic day in the history of mankind
that more than five Lakhs people embraced a religion at a time.

Referring to his declaration in 1 935, Ambedkar said at the event of embracing Buddhism"
"This conversion has given me enormous satisfaction and pleasure unimaginable. I feel as if I
have been liberated from hell."

While explaining the foundation of Buddha's religion, Ambedkar said: "Buddhism denies
the existence of God and soul. The real basis of Buddhism is rational way to eradicate suffering.
There is' said Buddha 'Suffering in the world, suffering wide spread'. Ninety percent people
were afflicted with suffering or misery of some kind or the other. The main object of Buddhism
is to emancipate the suffering humanity."9

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The Indian Journal of Political Science 742

WHY HE REJECTED ISLAM, SIKHISM AND CHRISTIANITY

At one time Ambedkar had almost settled for Sikhism and in fact his decision to embrace

Sikhism was final, "Concluding his statement, Ambedkar said with a certain emotion: The
move for conversion to Sikhism has been approved by a number of Hindus including
Shankaracharya, Dr. Kurtakoti. In fact, it is they who took the initiative and pressed it on me.
If I have gone to the length of considering it an alternative, it is because I felt a certain amount
of responsibility for the fate of Hindus" 1 0 Keer says, he took this quotation from the Times of
India of 8-8-1 936.

What made Ambedkar prefer Sikhism to Islam or Christianity? Dhananjay Keer suspects
a "Brahmin conspiracy" in influencing Ambedkar to prefer Sikhism to any other more radical
religion that might have destroyed Brahmanism. "Dr. Moonje and Dr. Kurtakoti obviously chose
the least evil in supporting Ambedkar in the proposed conversion of the Depressed Classes to
Sikhism, because they believed, as did all great Hindu leaders of the past and present, the
Sikhism was a branch of Hinduism owing the same culture and principles."1 1 Keer being an
RSS sympathizer cannot be expected to be a critic of Buddhism. That is why he cites the
secret of Ambedkarfirst preferring Sikhism and further, according to him, diluting it to Buddhism.
At ieast Sikhism would have been much better than Buddhism. The ubiquitous turban and the
beard of the Sikh not only give him a separate, distinct identity and a fierce, tough look, but
also the right to carry the 'kirpan' would have brought him a weapon also for self-protection.
Besides, the powerful Sikhs who have made the biggest socio-economic strides in the country
would have been a tower of strength to the converted Untouchables. Such Untouchable converts
to Sikhism sporting the Sikh turban, beard and armed with the Kirpan would have been a terror
in the countryside. Apart from this, when the Punjabi Suba was carved out, those converted to
Sikhism could have got a homeland of their own if they wanted to go there. Khalistan would
have helped to pave the way for a Dalitastan.

But Ambedkar further diluted his plan to embrace Sikhism and ultimately landed in
Buddhism. From this it is clear that some communal minded Poona Brahmins led by Moonje,
Savarkar and Shankarcharya Kurtakoti and other high castes including M.K. Gandhi in collusion
with some Untouchable paid agents of Hinduism, brought tremendous influence on Ambedkar,
prejudiced his mind against Islam and Christianity and finally they saw to it that he joined a
toothless religion that could never be antagonistic to Brahmanism.

Is it correct that Ambedkar was sufficiently prejudiced against Islam" Is it true that
enough proof is available from his writings" Did the upper castes sufficiently brainwash him
against Islam" Referring the the Muslim religion, he said: If there are any people whose religious
sentiments and practices make it extremely risky to interfere, they are the Muslims"12

He did his best to avoid meeting Muslim leaders fearing they might influence his mind.

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DR. B. R. Ambedkar : His Ideas About Religion and Conversion to Buddhism 743

May be he was not allowed to develop contacts with them. He rejected the offer of funds from
the Nizam of Hyderabad. All this he did knowing fully well that embracing Islam would definitely
help the Untouchables socially, economically and politically too. The Untouchables wanted
exactly these three things and yet he did not want it if the price was to embrace Islam. To that
extent Moonje, Savarkar and Shankaracharya and other Brahmin leaders succeeded in weaning
him away from Islam. "Ambedkar's statement, which Dr. Moonje had enclosed with his letter
to Rajab, said that although Islam seemed to give the Depressed Classes what they need
politically, socially and economically, although Christianity had boundless resources available
to it from America and England and a Christian Government behind it, and although Sikhism
had a few attractions and was not so helpful to the Depressed Classes socially, financially
and politically compared with Islam and Christianity, yet he favoured Sikhism in the interests
of the Hindus and added that it was the duty of the Hindus to help the Sikhs in removing the
economic and political difficulties that would lie in the way of the neo-Sikhs."13

From this it is clear that Ambedkar at some stage did categorically admit that conversion
of Islam would have helped the Untouchables, and brought them greater benefits and solved
their social, economic and political problems more than any other religion.

We get a clear picture of Ambedkar's views on Islam in his fantastic treatise, Thoughts
on Pakistan', the publication of which came as a bombshell at a time when the Hindu-Muslim
communal passion was running high. In fact his views on Islam and the Muslims are
diametrically opposed to that of M.N. Roys, India's most famous Marxist leader, who expressed
them in his equally famous book, 'The Historical Role of Islam', written in early thirties when
he was under a 12 years jail sentence. As a Marxist, Roy was able to view Islam and the
"Muslim problem" from a scientific angle. Diamond alone can cut another diamond. A thorn
alone can remove another thorn. The thorn of Hinduism can be removed only by a sharper
thorn of Islam. This is how M.N. Roy viewed India's social problem, but Ambedkar took the
opposite view and called the Muslims a separate nation and called for the division of India into
Hindustan and Pakistan. It is a wonder how Ambedkar who had no malice, suffered from no
prejudice, could get such a view of Muslims. Some writers have said that it was this book
which gave the idea for the creation of Pakistan. Brahmins who were earlier opposed to the
partition jumped with joy on seeing the benefits accruing to them, if Muslims were driven out.

In this book, also called 'Pakistan or Partition of India', first published in 1 940, Ambedkar
expresses concern for the safety of Hindus in India and says, "Which is then better for Hindus?
Should these Musalmans be without and against or should they be within and against? If the
question is asked to any prudent man, there will be only one answer, namely, that if the
Musalmans are to be against the Hindus, It is better that they should be without and against
rather than within and against. Indeed, It is a consummation devoutly to be wished that the
Muslims should be without. That is the only way of getting rid of the Muslim preponderance in

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The Indian Journal of Political Science 744

the Indian army."14

Finally Ambedkar decided to embrace B

reasons. Firstly, Buddhism has its roots, in
religion of ethics, morality and learning in wh
superstition and belief in super naturalism.
compatible with science and scientific temper.
as the only faith to answer various probiems o

HIS IDEAS ABOUT BUDDHISM

Ambedkar was a great admirer of Buddhism. He himself stated that from his study of
comparative religions, two great personalities have influenced or captivated him immense
They were Buddha and the Christ. He embraced Buddhism because Buddhism instructe
people how they should behave with one another and prescribed for man his duty, to another
and relation with God in the light of equality, fraternity and liberty. For him, Buddhism was
based on morality. It was based on ethics and the Buddha acted as a guide and not as G
whereas Krishna said that he was the god of gods, Christ said he was God's son and Mohammad
Pagamber said that he was the last messenger of God. Except the Buddha all founders
religions claimed for themselves the role of Mokshadata (Saviour) and claimed infallibility for
themselves, while the Buddha was satisfied with the role Margadata (guide). The religion
Buddha was morality. In place of God in Buddhism, there was morality. The Buddha propound
a most revolutionary meaning of the word 'Dharma'. Dharma to Brahmins was yajans a
sacrifices to God. In place of Karma, the Buddha substituted morality as the essence of
Dharma. The social gospel the Hinduism was inequality where as Buddhism was for equali
He added that the Gita upholds Chaturvarna. In his article entitled 'Buddha and the future
his Religion' Ambedkar summarized his thoughts on Buddhism as follows :

1. The society must have either the sanction of law or sanction of morality to hold it
together without either the society is sure to go to pieces.

2. Religion, if it is to function must be in accordance with reason, which is another nam

for science.

3. It is not enough for religion to consist of a moral code, but its moral code must recog
the fundamental the fundamental tenets of liberty quality and fratermity.

According to Ambedkar, Buddhism fulfilled these requirements and so among th

existing religions Buddhism was the only religion which the world could have, repudiating all
suggestions that Buddhism had disappeared, he said : "Buddhism in its material fo
disappeared, I agree. But as a spiritual force it still exists." As regards Hinduism he said, t
it went through 3 stages - The Vedic religion, Brahminism, and Hinduism. It was during

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DR. B. R. Ambedkar : His Ideas About Religion and Conversion to Buddhism 745
period of Brahmanism that Buddhism was born. Brahmanism preached inequality. Buddhism
preached equality. To him Buddhism differed from Hinduism. He further observed : Hinduism
believes in God. Buddhism has no God. Hinduism believes in soul. According to Buddhism
there is no soul, Hinduism believes in Chaturvarna and Caste System. Buddhism has no
place for the Caste System and Chaturvarna.15

While delivering his talk on B.B.C. London in May, 1956 Dr. Ambedkar said :

"I prefer Buddhism because it gives three principles in combination which no other
religion does. Buddhism teaches prajna (Understanding as against superstition and
supernaturalism), Karuna (Love), and Samata (Equality). This is what man wants for a good
and happy life. Neither God nor soul can save him from the hell of his own doing.16 Moreover
Babasaheb Ambedkar liked Buddhism for its following merits also.

1 . Dr. Ambedkar observed that the Buddhist order of nuns marked a great advice on the
ancient Hindu attitude to women.

2. That while being Buddhist one need not copy the merits of Christianity both in substance and
in form since "90 per cent of Christianity is copied from Buddhism.

3. That for a good and happy life man wants prajna, karuna and samata and Buddhism gives
them all.

4. Buddhism is continuous with the ancient Indian Recluse Naga culture as distinct from the
Vedic, Brahmnic, Epic, Vedantic Hindu culture.

5. That the untouchables of Hindu society originated from their Buddhist predecessors.

6. Lord Buddha was opposed to social discrimination of men and upheld equality. On that
basis he founded the Sangha consisted of 75 percent of Brahmin monks and 25 per cent of
Shudra monks treated on par with each other.

7. The name of the Buddha is well known outside India and its dignity and fame excels that of
Rama and Krishna.

8. Buddhism is based on reason. Its main principles form no part of theistic religions.

9. Buddhism is the rational way of eradicating suffering.

10. Buddhism can save the world.

In keeping with the atheist tradition Dr. Babasaheb Ambedkar laid down the famous 22
vows as a part of conversion of a lay aspirant to Buddhism.

1 . Brahma Vishu Mahessaram issaranti natva pujabhavanadi na karomi. I shall abjure the
Hindu Gods- Brahma, Vishnu and Mahesh and their worship.

2. Ramanca Kanhanca inssaranti natva puja bhavanadi na karomi. I shall abjure the Hindu
Gods- Rama and Krishna and their worship.

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The Indian Journal of Political Science 746

3. Gauri Ganapati hindu dammikanam dev

abjure the Hindu deities- Gauri, Ganapati

4. Kadapi issarena avataro gahitoti vissasa

incarnates himself.

5. Bhagava samma sambuddho vinhussa avataroti vissasam na karomi. Etadisam pacaram

ummatta karanca asaccam mannemi. I shall disbelieve that the Exalted and Perfectly
Enlightened One was an incarnation of Vishnu. I shall condemn such propaganda as
mischievous and false.

6. Saddhanca Pindadanamca na karomi. I shall perform neither sharaddha (ceremony for

the predecessor supposed to be of divine origin) nor pindaadana (Offering rice balls and
water in the memory of the departed ones.)

7. Kanicipi mangalakammani brahmanehi na karomi. I shall have no pious occasions

officiated by the Brahman priests.

8. Buddhagamavirodhi kincapi acaranam na karomi. I shall do naught against Buddhism.

9. Sabbesam manussanam asamanatanca hinakarakanca Hindu dhammam cajitva
buddhopadittham bahujana hitaya bahujana sukhaya tisaranam anugamanam karomi. Having
rejected the Hindu religion which treats all men unequal and low, I shall undertake to follow
me T ripie Refuges which are for the welfare of all and for the happiness of all.

10. Idanim nama punabbhavoti vissasam karomi. Now I feel that I am being reborn or
converted.

1 1 . Aham patinnam karomi ajjato padutthaya Buddhadhammam acaremi. I take the pledge
that from today on I shall behave in accord with Buddhism. The second part of the vows
consists in taking the precepts as follows:

12. Sabbabhute sumettam karomi ca palayemi ca panatipata veramani sikkhapadam

samadiyami. I would love all beings and tend all beings so that. I will not desire to harm
any living things.

13. Adinnadana Veramani. I will not desire to take what is not given.
14. Kamesumicchacara Veramani. I will not desire to misuse the senses.

1 5. Musavada Veramani. I will not desire to use wrong speech.

16. Suramerayamajjapamadatthana Veramani.l will not desire to take drugs and drinks
that tend to cloud the mind. The third part forms the progression in Buddhist principles
with rational conviction as below:

17. Subbe manussa samanati, vissasam karomi. I believe that all men are equal.

18. Samanata thapanatthaya vayamam karomi.l shaltexert for the establishment of the
equality.

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DR. 6. R. Ambedkar : His Ideas About Religion and Conversion to Buddhism 747

19. Buddha dhammadhara panna sila karuna gunanusarena jivitam yapetum vayemi. I shall
endevour to live up to the three foundations of Buddhism namely wisdom, morality and
compassion.
20. Bhagavato summasambuddhassa atthamgikam maggam samadiyami. I shall undertake
to abide by the eightfold path of the Buddha vis, Right Understanding, Right Thoughts,
Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right
Concentration.

21. Buddhaopaditthayo dasaparamitayo paripalayemil shall attempt to fulfill the tend

perfections laid by the Buddha , i.e., (1) Giving (2) Morality (3) Renunciation (4) Endurance
(5) Truth (6) Determination (7) Equanimity (8) Compassion (9) Boundless love and (10)
Sympathetic joy with each accompanied by wisdom.

22. Buddhadhammo paramo saddhammoti mannemi. I trust that Buddhism is the Highest
Truth.17

On the 14th day of October 1956, twenty one years after the declaration made at
Yeola, on the memorable day of the 14th October 1935, Baba Saheb formally embraced
Buddhism renouncing the religion to which his forefathers nominally belonged. Just after
embracing Buddhism Baba Saheb said, "I feel as if I have come out of hell." The conversion in
his eyes was a new birth for him. "The untouchables are no longer to feel ashamed of their
past.18 They have become inheritors of a rich tradition, glorious culture and a noble past."

The Government immediately saw the danger of revolt and with a view to discouraging
the enthusiastic untouchables, issued orders that the concessions and privileges admissible
to the untouchables under the constitution would be withdrawn consequent upon the
untouchables adopting any religion other than Sikhism. These steps taken by the Government
and held out by the high caste landlords in the villages slowed down the progress of conversion,
but failed to check it. The conversion to Buddhism by Ambedkar was the greatest attack
against Hinduism after the very Enlightenment of the Buddha himself. The movement of
conversion by Ambedkar spread a wave of awakening among the untouchables against which
Hindus organized a reign of terror wherever they could. It is one of the special features of the
impact of conversion that just after the conversion the statues of Buddha symbolized the
untouchables.

Despite stiff opposition, millions are becoming increasingly convinced that the path
chosen by Ambedkar was the correct one.

Through conversion to Buddhism Baba Saheb obliged the Indian nation as a whole. It
will always be remembered by the judicious intelligentsia. According to some scholars the
education and political knowledge among the untouchables were certain to grow, though to
some less extent and the bitterness of being a part of Hinduism was to be felt by them one

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The Indian Journal of Political Science 748

day in a big way. It had a great impact, which cem

in Indian way.

At the time of conversion, more than 599,00

different castes, speaking different languages and
India, clad in sparkling white shirts, pajamas,
independence and embraced Buddhism in resp
saviour, Baba Saheb B.R. Ambedkar.

This was followed by may mass conversions

families of Untouchables who had been waiting
in 1 935 also took the final decision and became
presided over many of these functions.

Idols and images, stones and pictures of the Hin

cornices were adorned with the images of the
prescribed by Baba Saheb Ambedkar while conv
15th October 1956.19

Less than two months after the huge conve

dead, found on the morning of 6 December, slump
late at night. His death was followed by an outpou
hope that had appeared with the dhammadiks
Maharashtra wept as if it were their own father w
sent their tributes.

Ambedkar left behind him a massive collec

themes, His project of writing on the Bhakti sant
his unfinished manuscripts, including 'Revolution
'Untouchables: The Children of India's ghetto', w
he was projecting an alternative socio-cultural hist
his would emphasize conflict and contradiction
seen in primarily ideological-religious terms, t
Buddhism.20

Bhimrao Ramji Ambedkar alias Baba Saheb Ambedkar is the great name in the modern
history of India. The historians have recognized him as a great champion of the cause of the
depressed, suppressed and oppressed classes (castes) in India, He exercised his mind and
intellect to establish an Indian society on the foundation of liberty, equality and fraternity. At
the time of his death, while paying tribute to the great Ambedkar, Jawaharlal Nehru said, he
was "A symbol of revolt against all the oppressive features of Hindu society."21 Positively, he

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DR. B. R. Ambedkar : His Ideas About Religion and Conversion to Buddhism 749

brought a great revolution in the life of the depressed, suppressed and oppressed castes in
India.

The boy who suffered bitter humiliation became the first Minister for Law in free India
and shaped the country's constitution. He was a determined fighter, a deep scholar, human to
the tips of his fingers,22 A true homage to such a person would be to transform his ideas into
action, to enlighten the new India to emerge as a leader of the world community.

References :

1. Ahir D.C., Buddhism and Ambedkar, B.R. Publishing Corperation, Delhi, 1990. P. 2.
2. Gopal Guru, Dalits : Reflections on the search for inclusion, taken from -Contemporary India -Tra
edited by Peter Ronald desouza, Sage Publications New Delhi, Year 2000 P. 59.
3. Gail Omvedt, Ambedkar Towards on Enlightened India, Published in Viking by Penguin Bo
(P.) Ltd., New Delhi, 2004, Page XIV.
4. Siddharth G. Meshram, The philosophy of great conversion to Buddhism', published in - Amb
Buddhist conversion and its impact edited by Prof. Sangh Asen Singh, Eastern Book Linkers
1990 Page 26
5. Ambedkar, B.R. Castes in India: Their Mechanism, Genesis and Development, Baba Saheb Am
writings and speeches, vol. one, Bombay, Education Department, Govt, of Maharashtra, 197
Ibid Page 28.
6. Siddharth G. - Ibid Page 28.
7. Thus Spake Ambedkar Vol. One(ed.) by Bhagwan Das, Jullundhar, Bheem Patrika Publication, 1963,
P. 19 From Siddharth G. Ibid Page 33.
8. Source materials on Ambedkar and the Movement of the Untouchables, Vol.. 1, education department,
Government of Maharashtra, Bombay, 1982, P. 134, Ibid Page 34
9. Thus, Spake Ambedkar, Vol. 4 Ibid Page 47.
10. Dhananjay Keer, Ambedkar: Life & Mission, 1954, Page 271 taken from V.T. Rajshekhar,, Ambedkar
and the Religious solution, taken from Ambedkar on the Buddhist - conversion and its impact, Ibid
Page 90.
11. Ibid Page 91.
12. Ibid Page 96.
13. Ibid 96.

14. B.R. Ambedkar, Pakistan or Partition of India (llnd Edition, Jhacker & Co., 19
15. Singh Nagendra K., Ambedkar on Religion, Anmol Publication Pvt. Ltd., New
345.

16. Keer Ambedkar- Life & Mission, Page - 478, Taken from Mahendra Pal, Ambedkar - Life & Conversion
Movement Ibid Page 63.
17. Naik Prof. C.D. Ambedkas Perspective on Buddhism and other Religions Kalpay Publications, Delhi
2004, Page 321 to 323.
18. Devi Singh Ashok, The Conversion Movement: A proud legacy of Ambedkar, Professor Sanghasen
Singh, Ibid Page 104.
19. Bhagwan Das, Buddhist Mass Conversion, 1956 taken from Sanghasen Singh, Ibid Page 130.
20. Gail Omvedt, Ibid Page 1 and 2
21. Siddharth G. Meshram, Ibid Page 26.

22. http: //www. freeindia. org/bwgraphies/greatleaders/ambedkar/page 1 8. htm

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