The Untouchable Case for Indian Capitalism -Wall Street Journal

 The Wall Street Journal, New York

The Indian left’s caste-related justifications for

 state intervention are dying.

The plight of the Dalits, those whom the Hindu caste system considers outcastes and hence Untouchables, was a rallying cry of Hindu reformers and Indian leftists for half a century. But today these victims of the caste system are finding that free markets and development bring advancement faster than government programs.

Historically, Dalits were left to do the most undignified work in society, and were denied education or job opportunities. After independence, not only was legal recognition of caste abolished, but Delhi also created affirmative action and welfare programs. Intellectuals who fought for the betterment of Dalits worked together with leftists to pass laws righting historical wrongs.

That alliance is now breaking down. India’s economic reforms have unleashed enormous opportunities to elevate Dalits—materially and socially. In research published last year, Devesh Kapur at the University of Pennsylvania and others show this transformation occurring in Uttar Pradesh state in the north, a region notorious for clinging to caste traditions.

Mr. Kapur found that Dalits now buy TVs, mobile phones and other goods very easily—at rates similar to any other caste; they have also been spending more money on family weddings. These factors and others point to practical benefits Untouchables receive from growth, the same benefits accruing to other Indians. There are more such cases in the south and west of the country.

More economic choices are changing Dalits’ own expectations and, in turn, changing social structures for the better. Dalits may have seats reserved for them in public schools, but parents now prefer to send their children to private schools. Urbanization is one trend hugely in favor of those thought to be Untouchables in the village economy. Commerce in cities doesn’t discriminate.

Dalits have also launched campaigns promoting the use of English, which has both helped them earn higher incomes and more dignity in society. One Dalit intellectual, Chandrabhan Prasad, thinks his community should worship “English” as a goddess.

This has the left, with its belief that only the modern state can repair social ills, in a quandary. One refrain common among Indian leftists is that 20 years of economic reform have benefited upper castes and left those at the bottom of this hierarchy worse off. But Dalits clearly don’t agree.

Agence France-Presse/Getty Images

Dalits pay tribute to a portrait of their leader, B.R. Ambedkar.

The only remaining argument for the Dalit cause to stay intertwined with statism is the fact that the Untouchables’ most respected leader, B.R. Ambedkar, supported affirmative-action laws. Because of this, he was long believed to have leftist leanings.

However, 50 years later, my research shows that Ambedkar was, in fact, one of the biggest proponents of classical liberalism in India’s 20th century history—not some proto-Marxist, as some have made him out to be. Last month’s 120th anniversary of his birth is a chance to reflect on how liberalization has helped and can further help Dalits.

It’s true that the Dalit leader often spoke in favor of affirmative-action measures for Dalits and, as the architect of India’s constitution, put some of these measures into the law. For instance, he feared that without a reservation provision for education, Dalits would not achieve social equality and freedom.

Seeing their leader support state intervention, Dalit intellectuals embraced Marxism. Mr. Prasad, a Marxist-turned-free-marketeer, notes, “The idea of Communism . . . seeped into the Dalit consciousness. Many claiming to be ardent Ambedkarites, including myself for a decade, spoke the Marxist language. A great amount of Dalits’ intellectual energy, time and resources was invested in Marxism.” That boosted India’s broader left movement.

But this whitewashes Ambedkar’s true legacy. Some economists and historians have pointed out that Ambedkar was no Marxist. My own research indicates that this man, born an Untouchable in 1891, anticipated a lot of what classical liberals like F.A. Hayek later said.

In the 1920s, Ambedkar was an early advocate of property rights. He also opposed central planning, writing as early as 1917 that it “must lead to inefficiency.” Under the 1950 constitution that he drafted, not only was there little hint of Soviet-style planning, but the right to property was enshrined as a “fundamental right”—the highest and most easily enforceable of civil rights in India’s legal framework. Politicians later amended the constitution to enable economic engineering.

Ambedkar was also one of few Indians to think seriously about monetary matters. He has left behind writings from the 1920s supporting the gold standard. Like the Austrian School of Economics after him, he defended private banks’ ability to issue competing currencies and decried the state’s monopoly over legal tender.

Ambedkar may have supported reserving seats for Dalits in public education, but he actually favored a review of the provision after a decade, so as to not make it permanent. All this was forgotten after his death in 1956.

It’s important to tell the real story about Ambedkar. For one thing, it could further invigorate the Dalit community in favor of free-market ideas. His influence among Dalits remains unparalleled to this day. That, in turn, will undermine the linkage of the caste system to leftist ideas. Policy makers often invoke freedom fighters and founding fathers for their cause. Ambedkar should no longer be a pretext for statist policies.

Reform-minded policy makers can press Ambedkar’s insights into service, though. In contrast to leaders who reckoned the English language was imperialist, Ambedkar once called English the “milk of lionesses.” Unlike Mohandas Gandhi, who saw the village as the basis for economic activity, Ambedkar considered the “individual” to be the ultimate economic unit.

Ambedkar isn’t the only classical liberal in modern India’s history; nor is caste the only pretext for leftism. But if someone as influential as Ambedkar believed that classical liberal ideas could help India’s most downtrodden, and if these ideas are starting to help in practice, then the political case for them only becomes stronger.

—Mr. Chandrasekaran works in public policy in New Delhi.

The Wall Street Journal American English- international daily newspaper

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If I fail to do away…..I will put an end to my life with a bullet: Ambedkar

Dr. Ambedkar and Dalit Human Rights,  Dr. Ambedkar’s Kala Nasik Mandir & Mahad Talab Morcha, Dr. S. L. Virdi Advocate.

The emergence of Ambedkar on the national political scene almost coincided with the emergence of Mohandas Karam Chand Gandhi as the numero no leaders in the Congress Party, which was the forefront of the struggle for independence from the British. While Gandhi was more focused on the political freedom from the British, Ambedkar was keener on the “social freedom” of the Dalits and other lower caste from the clutches of Brahmanism as a precursor to the Britishers granting political freedom to the Indians. While Gandhi’s argument was that first to get freedom from the Britishers then the problem of caste will be solved.

Having returned from London Dr. Ambedkar was given a high post in Baroda. When he reached Baroda no one came to welcome him. Worse still, even the servants in the office would not hand over the files to him. No one in the office would give him water to drink. He could not get a house to live in. On account of his low caste, he was refused a place on rent. He asked the Maharaja and also the chief Minister but all in vain. Then Dr. Ambedkar adopted a Parsi name and rented a room in Parsi Guest House. When the Parsi learned about his caste they came armed with batons and attacked on Dr. Ambedkar. He tried his best to get a room, but could find no shelter. He had to resign the post and returned to Bombay.

The fire of wrath against the Brahminical system blazed in Ambedkar mind. He sit under a tree and pledged as under: “If I fail to do away with the abominable thralldom and inhuman injustice under which the Class, into which I was born, has been groaning, I will put an end to my life with a bullet.”

Dr. Ambedkar started his revolt against the Brahmanism by founded a bahiskrit Hitakarini Sabha in 1924 for the upliftment of Dalits (Shudra and Ati Shudra.) He started Marathi fortnightly the “Mook Nayak” which means the leader of the dumb. Through this paper he awakened the Dalit to fight for their rights. He burnt a copy of the Manu Simriti in 1927, the sacred code of the Hindus. He has done it to arise a feeling of self respect and self confidence among the dalits and to caution the Hindus that they must be prepared for equal civil rights to the dalits.

Dr. Ambedkar started direct action and launched marches to enter the Kala Ram Mandir in Nasik and drank water from the public tank at Mahad in Maharashtra. By this acts of the agitation, Dr. Ambedkar wanted to remove the mental dormancy of his people on an all India level. Dr. Ambedkar asked dalits to resist boldly all the acts of social tyranny. “Goats! Lions are not sacrificed. Strengthen the organisation of the depressed classes all over the country as it is the only way for salvation.” The Problem of Indian Dalit servile class was the lack of human personality, self respect, clothing, shelter and bread. At the time of Mahad agitation Dr. Ambedkar declared that they launched the Mahad Talab agitation not for mere water. We reached there to prove that they were also the human beings. They wanted to have a decent life.

Dr. Ambedkar exposed the congress and its ill designs. Gandhi’s argument was that once they get the freedom, the Indian can rectify their own social structure. But on the other hand Dr. Ambedkar had a first hand experience of the Brahminical mind set. He very well knew that once the upper caste Hindus laid their hands on the political power they would usurp all the powers and enslave the dalits. That is the reason Dr. Ambedkar opposed the demand of Swarajya from the British. Gandhi was more focused for the political freedom but Ambedkar was keener for the social freedom for the dalits. When the Simon Commission visited India in 1928 Dr. Ambedkar demanded separate electorate representation for the depressed classes. In the Round Table Conferences held in 1930, 31, 32. Dr. Ambedkar played a historical role both for the Independence of India and for the political rights for the Dalits.

Addressing the Round Table Conference under the chairmanship of British Premier Mac Donald in London on 12th November, 1930 Dr. Ambedkar said: “My poor Untouchable brothers live in a condition worse than slaves. Slaves were at least touched by their lords, but our very touch has been deemed a sin. Not even the British government has been able to do anything for us. Formerly, we could not take water from the village well; we cannot use it even today. Formerly, we could not enter the temples; even today we cannot do so. Formerly, we were not recruited into the police and military, even today we are not, one hundred and fifty year of British rule has done nothing to change our condition.” Dr. Ambedkar’s demand raised a hue and cry throughout the Country. Gandhi-Ambedkar controversy ensued. It was against the wishes of the Congress and Gandhi that Dr. Ambedkar was invited to the First Round Table Conference in London along with R. B. R. Srinivasan to represent the depressed classes, where in Congress liberals, the other Indian parties and the princes of the states had also participated. It was during the Round Table Conference, that the British and the world, had for the first time a chance to hear the horrible inhuman treatment being meted out to the people belonging to the Backward Class communities by their Hindu counterparts and the depth of the evils described by Ambedkar. No decision could be taken on the issue of right of the depressed classes in the sub-committee of the Round Table Conference. The matter was therefore, left to the Britishers to decide the issue and the Congress along with Gandhi promised to abide by such decision.

Dr. Ambedkar condemned Gandhi’s approach and attitude towards the Dalit problem and exhorted that the problem of the dalits, is a political problem and demanded reservation of seats in the legislature and the election for them should be through separate electorate. Dr. Ambedkar’s speech and his role in the 2nd Round Table Conference created tremendous effect and impact on the British Prime Minister and his colleagues. The result of his efforts and service there was the announcement of Communal Award, which provided the reservation of seats and separate electorate for dalits, Scheduled Castes in the future legislature. By this announcement of communal Award, upset and frustrated Gandhi undertook fast to death. His fast was resented by Dr. Ambedkar and the Scheduled Castes in India Dr. Ambedkar denounced Gandhi’s fast as opposed to the rights and interests of the dalits, Scheduled Castes. Dr. Ambedkar condemned Gandhi’s fast as malicious, misconceived and disastrous to the rights of the Depressed Classes. He, therefore, asked Gandhi, “Why did he not undertake such fast for the abolition of the untouchability? And against the practice of it by the caste Hindus? He questioned the propriety of his fast at this juncture when the dalits, Scheduled Castes were given the separate electorate by the British Government, while he had no grievance for separate electorate in favour of the Muslim and Sikhs? The depressed classes of India arose in one voice, supporting Dr. Ambedkar and condemning Gandhi’s stand against the separate electorate for dalits.1

The leaders of Congress and the leaders of Hindu Society like Pandit Madan Mohan Malvya who attended 1 Justice Dr. Kottapalli Punnayya, Dr. B. R. Ambedkar Memorial Lecture, Page 9 The 2nd Round Table Conferece along with Gandhi held a conference under his Presidentship on 19th September 1932. They invited Dr. Ambedkar to speak. Dr. Ambedkar asked them to give alternative proposal, if they were interested to save Gandhi. He made it very clear that in the absence of alternative proposal from Gandhi I would not be party to any proposal that would be against the interest of my people.

The war waged by Dr. Ambedkar with Gandhi for separate Electro rare ended with Poona Pact was really a historical fight for securing constitutional rights to Scheduled castes. Through this fight, Dr. Ambedkar secured Constitutional recognition and an honorable place for the Scheduled Caste in the ensuring government of India Act of 1935 and in the country.

Dr. B.R.Ambedkar’s Contribution To Buddhist Education In India

Dr. B.R.Ambedkar’s Contribution
To Buddhist Education In India

By Nishikant Waghmare

16 February, 2007
Countercurrents.org

“Noble is your aim and sublime and glorious is your mission. Blessed are those who are awakened to their duty to those among whom they are born. Glory to those who devote their time, talents and their all to the amelioration of slavery. Glory to those who would reap their struggle for the liberation of the enslaved in spite of heavy odds, carpine humiliation, storms and dangers till the downtrodden secure their Human Rights.”– Bharat Ratna Babasaheb Dr.B.R.Ambedkar.

Today’s Ambedkarites may have reduced their mentor to a symbol to center their electoral campaign on, but history will view Babasaheb Bhim Rao Ambedkar differently—as a man whose genius extended over a diverse arrange of human affairs. Born to Mahar parents, Babasaheb would have been one of the many Untouchable of his times condemned to a life of suffering and misery, had he not doggedly overcome the oppressive circumstances of his birth to rise to pre-eminence in India’s public life. Ambedkar was, of course, a towering leader of the Untouchables, but he was also much more- patriot, scholar, thinker and Founding Father of the Indian Constitution.

Ambedkar started the Bahishkrit Hitkarini Sabha and the Samaj Samanta Sangh for the uplift of untouchables. He led processions and dharnas for his community, demanded separate electorates for them, parted ways with Gandhi, violently differing with Gandhi’s approach toward the Untouchables, and finally, left the Hindu fold, embracing with thousands of his followers the more egalitarian faith of Buddhism.

India got Independence 55 years ago, till today Dalit has to suffer for basic needs for their day to day living i.e. Drinking water, food, shelter and Right to live as human being in society. The Untouchables “Dalit” were denied even Human Rights, which are essential for a bare existence of human life. They were not allowed to drink water from public well; and even their shadow was supposed to pollute the so- called upper Castes. The Hindu social order made the life of the Dalit miserable in every sense of the term. The Hindu Dharmashastra gave sanction to this evil Caste system and the practice of Untochability. This continued for the Centuries.

Then arose on the horizon Dr. BabaSaheb Ambedkar, the liberator of the Millions of downtrodden in India. He made abolition of the Caste system and Untouchability a mission of His life. Perhaps it would take a rebirth by the Mahatma Gandhi to end the abominable evil of Caste. As he he had said: “If I do not want to attain moksha, I do not want to be reborn. But if I were to be reborn, I should be born an Untouchable… not as a Brahmin, Kshatriya, Vaishya or Shudra But as an Atishudra, a Bhangi.”

Babasaheb Ambedkar raised the banner of Buddhism and brought back to his motherland the Buddha who suffered an exile for over twelve hundred years. Ambedkar, a man of provocative learning, challenged opponents of Buddhism to hold discussions with him, and was confident that he would defeat all Pandits. He propagated Buddhism in India. He made the provision for the study of Pali in the Indian constitution. The Government of India had declared Buddha Jayanti a holiday mainly through his efforts. Dr. Ambedkar was the greatest Pioneer of Buddhist revival in India.

India, no doubt, continues to be proud of its Buddhist heritage. Since regaining independence, Buddhist symbols like the Wheel of Dhamma and the Asoka Capital, have become national symbols and the Mathura Buddha adorns the house of Parliament and inspires Indian lawmakers.

The Buddha established a classless society by opening the gates of the Sangha to all deserving individuals, making no distinction between caste and class. The fundamental principle of Buddhism is equality… Buddhism was called the religion of the Shudra’s… ” There was only one man who raised his voice against separatism and Untouchability and that was Lord Buddha… Buddhism is the only religion, which does not recognize caste and affords full scope for progress.

Dr. Ambedkar’s speech on the Eve of the great conversion at Nagpur on October14, 1956, Dr. Ambedkar said Buddhism can serve not only this country, India, but the whole World at this juncture in the world affairs; Buddhism is indispensable for world peace you must pledge today that you, the followers of Buddha, will not only work to liberate yourself, but will try to elevate your country and the world in general.

Dr. Ambedkar declared: “By discarding my ancient religion which stood for inequality and oppression today I am reborn. I have no faith in the philosophy of incarnation; and it is wrong and mischievous to say that Buddha was an incarnation of Vishnu. I am no more a devotee of any Hindu god or goddess. I will not perform shradha. I will strictly follow the eightfold path of Buddha. Buddhism is a true religion and I will lead a life guided by the tree principles of knowledge, right path and compassion. Dr. Ambedkar denounced Hinduism, its customs and traditions and declared that from that moment onwards he would strive for the spread of equality among human beings.

Emancipation and empowerment of Dalits is possible only through education. The present Dalit leadership, unlike Spartacus or Ambedkar, is suffering from intellectual bankruptcy. It fails to criticize the ruling classes or follow Ambedkar’s philosophical and ideological roots. Nearly 60 to 70 per cent of India’s wealth belongs to Dalits. It is their blood and sweat. But they are the principle victims of the system.

Dr. Ambedkar explained to his people that “a great responsibility had fallen on their shoulders in connection with the upholding of Buddhism; and if they would not follow rigidly and nobly the principles of Buddhism, it would mean that the Mahars reduced it to a miserable state, no other person under that the sum was burdened with such unparalleled responsibility as he was, he concluded.

Dr. Ambedkar set the wheel of Dhamma in motion once again, spreading the message of his Master to all the corners of the world. The Buddhists said the “the Dhamma Chakra was set revolution by Dr.Ambedkar and it was the greatest religious revolution which India had witnessed in modern times.”

Dr. Ambedkar dedicated himself to the propagation of the Buddhist faith in India. He wrote a book on Buddhism titled “Buddha and His Dhamma” explaining its tenets in simple language to the common man. His two other books “Revolution and Counter Revolution in India’ and “Buddha and Karl Marx”

The malafide intentions of including the Buddha in the Avatara pantheon are also clear from the fact that the Brahmins never worshiped the Buddha and no temples were built in his honour. Logically, the theory that Buddha is an incarnation of Vishnu is dubious one. Therefore, Dr. Ambedkar exhorted Buddhists not to believe that the Buddha was an incarnation of Vishnu. Now even a Brahmin Priest agrees that the Buddha was not an incarnation of Vishnu. Principal Vipassana Teacher, Shri S.N.Goenka and Sankaracharya of Kanchikam Kote Peetham Sri Jayendra Saraswati made a joint declaration on 11.11.1999 at Sarnath that Gotama the Buddha was not an incarnation of Vishnu.

“I am reported to be against peace. This is not correct. I am for peace. But, the peace, which is, based on justice not the peace of a graveyard. So long as justice is not respected in the world there cannot be any peace. Buddhism and Buddhism alone can save the World.”

Dr. B.R.Ambedkar a great scholar, Lawyer and freedom fighter along with hundreds of thousands of Mahar’s an untouchable caste, converted to Buddhism and changed the face of Buddhism in India. Dr. Ambedkar’s conversion was a symbolic protest to the oppressions of caste inequality. His conversion was an intellectual decision that would meet with the least opposition from the Hindu majority.

India, have no leader of the kind Dr. Babasaheb Ambedkar, Indian Crusader for Social Justice and Champion of Human Rights. One of the greatest contributions of Dr. Ambedkar was in respect of Fundamental Rights and Directive Principles of State Policy enshrined in the Indian Constitution. The fundamental Rights provide for freedom, equality, abolition of Untouchability and remedies to ensure the enforcement of rights.

Fifty-five years after independence, Caste prejudices in India have not erased very much. And now there is a deliberate attempt to revive these prejudices to their former position.

Grundtvig’s conception about Nordic mythology and Christian “Anskuelese” may be compared with Ambedkar’s views on the original tradition of Buddhism as a source of inspiration. In describing the work of on Buddhism he said” we have started this movement to develop and educate our minds” Explaining the need for religion among the poor as a need arising for hope, Ambedkar referred to a German professor of his, Professor Wintermitz.

“The Watergang Rabelan Depth was the book which he recommended and by which I was much inspired. It is only the poor, he said who need religion.” Hope is the spring of action in life. Religion affords hope. Therefore, mankind finds solace in the religion, and that is why the poor cling to religion.”

Those who are turned to Buddhism, but remained within Hinduism but wanted Hinduism to change, Ambedkar made the following suggestion:

“You must give a new doctrinal basis to your religion-a-basis that will be in consonance with Liberty, Equality and Fraternity, in short, with Democracy.”

Dr. BabaSaheb Ambedkar once commented, “Dalit representatives elected from reserved seats open their mouth in the Indian parliament only when they have to yawn.”
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It was the Buddha who, for the first time in the known history of mankind, attempted to abolish slavery and “invented the higher morality and the idea of the brotherhood of the entire human race, and in striking terms condemned” the degrading caste-system which in Indian society at that time was firmly rooted. The Buddha declared: “By birth is not one an outcast, By birth is not one a Brahmin, By deeds is one an outcast, By deeds is one a Brahmin.”

Dr. Ambedkar in His book “Annihilation of Caste” reproduces his major difference with the Mahatma Gandhi. While he was for abolition of the caste system, prescribed by Hindu sage Manu, Gandhi was for giving up caste prejudice, and for reform of the system, so that the stigma of Untouchability may be removed, but function of various castes remains.

As Dr. Ambedkar could not abolish the caste system, when Mahatma Gandhi asked for dedication on the shared cause of struggle for freedom, he asked for separate electorates for the so-called “outcastes” whom the Mahatma called “Harijan”- sons of the ‘God’

Dr. Ambedkar turned on Gandhi too: The Dalits leaders converted to Buddhism perhaps the least dogmatic or hierarchic of world religions. Dr. Ambedkar’s response to Gandhi was that he wanted to treat the symptom, not the cause of the disease- you can’t abolish Untouchability without addressing the Caste and the Dharma system, which is at the root of it.

“ Gandhiji, felt that the high castes should change their hearts: Dr. Ambedkar said that we’ ve been suffering for over 2000 years, many Hindu saints have come and gone; but nothing has changed, so he legally empowered to challenge it.” Article 17, of the Constitution that abolished “Untouchability” The problem is if you implement it half of India would be in Jail.”

There have been many Mahatmas in India whose sole object was to remove Untouchability and to elevate and absorb the depressed Classes, but every one of them has failed in his mission. Mahatmas have come, Mahatmas have gone. But the Untouchables have remained as Untouchables.

Buddhists of India need the friendship, understanding and cooperation for uplifting themselves and for strengthening the hands of those who are striving for peace, equality and justice. Let the scent of the Dhamma spread in all directions and illumine the minds of those who put much faith in steel and fire but ignore the value of peace, loving kindness and compassion.

Venerable Anagarika Dharampal, great son of Sri Lanka, came to India and was distressed to find even the great Bodhi Gaya Temple in a dilapidated condition under the control of Brahmin Mahant. He struggled to take possession of Boudh -Viharas of the Buddhist but failed owing to the hostile attitude of the British Government and the Upper Caste Hindus. He founded Maha-Boudhi Society to propagate the Dhamma and to continue the struggle for reviving Buddhism.

Dr. S. Radhakrishna, Late -President of India and Philosopher said; Buddhism brought about a profound change in the lives of the Indian people. “For us in this country the Buddha is an outstanding representative of our religious tradition.”

Dr. G.P.Malalasekera said: Let us not forget that some of the leaders of religion have themselves been revolutionaries. The Buddha, for instance, was one of the greatest rebels in human history. He denied the assumptions on which religion in His day was based and gave the religious quest an entirely new orientation. He refused to accept the sincerity of the Vedas or the power of the Priesthood. He refuted the illusion that human problems could be solved with sacred rituals and incarnations. He was a sworn enemy of the Caste –System on which the World structure of Indian Society rested. He was ridiculed and persecuted and several attempts were made on his life.

Dr. Ambedkar said, my final words of advice to you is “Educate, Agitate, Organize” have faith in yourself. With justice on our side, I do not see how we can lose our battle. The battle to me is a matter of joy. The battle is in the fullest sense spiritual. There is nothing material or social in it. For ours is a battle not for wealth or for power. It is a battle for freedom. It is a battle for reclamations of the human personality.

Amedkar was Bharat Ratna in the refuge of Tri- Ratna Buddha, Dhamma and Sangha. Therefore all Ambedkarites must call themselves as Buddhist and nothing else. Thus Ambedkar’s whole life and mission was a practical contribution to humanistic Buddhist education in India and not just intellectual and philosophical which is common these days. Though he was not a Buddhist by birth but by practice and at heart he was a Buddhist.

BabaSaheb Ambedkar had said Tuesday July 31, 1956, at his official residence 26 Alipur Road, New Dehli at 17-50 to his Honorary Personal secretary Mr. Nanak Chand Rattu… Tell my people Nanak Chand: “Whatever I have done, I have been able to do after passing through crushing miseries and endless troubles all my life fighting with my opponents. With great difficulty, I have brought this caravan where it is seen today. Let the caravan march on and further on despite the hurdles, pitfalls and difficulties that may come in its way. If my people, my lieutenants are not able to take the caravan ahead, they should leave it where it is seen today, but in no circumstances should they allow the caravan to go back?”

The most significant development in the resurgence of Buddhism in modern India was the movement inaugurated by BabaSaheb Ambedkar, as a result of which mass conversions of Buddhism have been taking place in many parts of the country. The Neo-Buddhist is progressively gaining self-sufficiency as regards temples and shrines, monastic leadership and guidance, educational institutions and religious literature. In India, too, Buddhism is numerically the fastest growing religion.

I, for one, truly believe that individuals can make a difference in society. Since periods of great change such as the present one come so rarely in human history, it is up to the each one of us to make the best use of our time to help create a happier world for new generation to live with peace, freedom and love for mankind on planet earth. This century is the most important century of humankind said: His Holiness the Dalai Lama.

BabaSaheb Ambedkar said: The first point, which makes off Buddha from the rest, is his self-abnegation. JESUS insists that he is the Son of God. MOHAMMED went a step further. He claimed that he was the messenger of God on earth and insisted that he was the last messenger. Lord KRISHNA went a step beyond both Jesus and Mohammed. He claimed that he was “Parameshwar” – the God of Gods. BUDDHA never arrogated to himself a status. He was born a son of man and was content to remain common man and Krishna claimed for them selves a role of MOKSHADATA, Buddha was satisfied with playing the role of MARGADATA.

Buddha’s Teachings are based on wisdom, morals and concentration, which are applicable not only for Buddhist nations but are of Universal application. He is the giver of path of sublime promotions and reliever from painful demotions. Hence let us all practice His teachings without hesitations walking on the path of noble truth realization and making “Nibbana” as our final destination.

The socio-cultural movement, which gradually transformed the original teaching of Buddha to popular Buddhism as practiced by millions of people, needs to be given due consideration in a study of Buddhism as religion.

“The Hindus wanted the Vedas and they sent for Vyasa, who was not a caste Hindu. The Hindus wanted an Epic and they sent for Valmiki, who was an Untouchable. The Hindus wanted a Constitution, and they sent for me.”-Dr. B.R.Ambedkare.

“Law is secular, which any body may break while fraternity or religion is sacred which everybody must respect. My philosophy has a mission. I have to do the work of conversion: for I have to make the followers of Triguna theory to give it up and accept mine. Indians today governed by two different ideologies. Their political ideal set out in the preamble to the Indian Constitution affirms a life of liberty, equality and fraternity. Their social ideal embodied in their religion, denies them.” Dr. B.R.Ambedkar
(All-India Radio broadcast of speech on October 03, 1954)

Buddhism makes enlightenment the sole aim of life. This was the philosophy that Ambedkar accepted and tried to revive. Besides this there was another reason. Buddha, whose life and movement Ambedkar had studied, was a believer of the educatability and the creativity of the people. Under the influence of those teachings, the most rejected peoples of India has once risen and uplifted their life as well as that of the whole society. If that was once possible in India, it must be possible again. He had a solid historical basis to trust India’s ordinary folk as India’s future democrats.

This is what Jawaharlal Nehru wrote of the commitment of Ambedkar to the untouchables: “Dr.B.R.Ambedkar would be remembered mostly as the symbol of revolt against all the oppressing features of Hindu society. In a way he symbolized the hopes and aspiration of the oppressed and the Untouchables.”

Buddha was the first religious leader of the world, who expounded peace and equality in the history of man. Five precepts (Panchsheeel) of Buddha’s life are principles of building world peace the precepts Panchsheel based on Buddha’s life would help to build world peace and harmony among the Nations.

Our Humanity is cultivated through our emotions. Each day we should look not only to be moved by others, But also to move them through kindness, patience and caring. Said Venerable Master Hsing Yun.

It is my hope and prayer that we will always live a happy, joyful, peaceful life based on non-violence, truth, equality, love and compassion, this great message of Buddha is relevant today.

Nishikant Waghmare, Peace Representative, The World Peace Prayer Society, USA. Director- Asia & Pacific, Airline Ambassadors International UN NGO USA.

NOTES

Dr. B. R. Ambedkar – -“Buddha and His Dhamma” Siddhartha Publication Mumbai, 1957.

Dr. B.R. Ambedkar – – “Annihilation of Caste”

Dr.B.R. Ambedkar – – “Writing and Speeches” The Education Department, Government of Maharashtra, Mumbai 1987.

Mr.Bhagwan Das- “Buddhism in India” Dalit Liberation Today, June 1997, New Delhi.

H.H. Dalai Lama – – “A Human Approach to World Peace.”

H.H. Dalai Lama — “Compassion and the Individual”

Dhananjay Keer – -“Dr. Ambedkar’s Life and Mission” Popular Prakashan, Mumbai, 1971, “Revival of Buddhism”

Dr. Prof. Ananda W.P. Guruge – – “What In Brief Is Buddhism” Published by Mitram Books, A Subsidiary of, Dhamma Healing Way. Inc. Monterey Park, CA. USA, 1999.

W.J. Basil Fernando – – “ Demoralization and Hope” A Comparative study of the Ideas of N.E.S. Grungtvig of Denmark and B.R. Ambedkar of India, A Publication of Asian Human Rights Commission, Hong Kong, 2000.

Venerable Narada Mahathera – – “The Buddha and His Teachings” Buddhist Missionary society, Kuala Lumpur, 1988, “Is Buddhism A Religion”

Venerable Dr. K. Sri Dhammananda – – Ven. Narada Mahathera, Dr. G.P. Maklalasekera “Gems of Buddhist Wisdom” The Buddhist Missionary society, Kuala Lumpur.

S. Krishna (Anand) –“The Buddha the Essence of Dhamma and its Practice” Publication By, Samrudh Bharat Publication, Mumbai, August 2002

The Times of India — “100 Indians who made a difference this Century” Monday, December 6, 1999. Mumbai.

Venerable Bhikkhu Vinayarakkhita, Dharmayatana, Maharagama, Sri Lanka.

Dr. BabaSaheb Ambedkar… “The Man who made all the difference.”

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