The Dalit Buddhist movement is a religious as well as a socio-political movement among Dalits in India which was started by B. R. Ambedkar. He reinterpreted Buddhism and created a new school of Buddhism called Navayana. The movement has sought to be a socially and politically engaged form of Buddhism.
The movement was launched in 1956 by Ambedkar when nearly half a million Dalits, formerly untouchables, joined him and converted to Navayana Buddhism. It rejected Hinduism, challenged the caste system in India and promoted the rights of the Dalit community.Omvedt, Gail. Buddhism in India : Challenging Brahmanism and Caste. 3rd ed. London/New Delhi/Thousand Oaks: Sage, 2003. pages: 2–15, 210–213 The movement also rejected the teachings of Mahayana, Theravada and Vajrayana traditions of Buddhism; instead, the movement claims to be a form of engaged Buddhism as taught by Ambedkar., Quote: "Here [Navayana Buddhism] there is not only a criticism of religion (most of all, Hinduism, but also prior traditions of Buddhism), but also of secularism, and that criticism is articulated moreover as a religion."
History Buddhism originated in ancient India and grew after Ashoka adopted it. By the 2nd century CE, Buddhism was widespread in India and had expanded outside of India into Central Asia, East Asia and parts of Southeast Asia. During the Middle Ages, Buddhism slowly declined in India, while it vanished from Persia and Central Asia as Islam became the state religion.
According to Randall Collins, Buddhism was already declining in India by the 12th century, but with the pillage by Muslim invaders it nearly became extinct in India.Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, pages 184–185 In the 13th century, states Craig Lockard, Buddhist monks in India fled to Tibet to escape Islamic persecution, while the monks in western India, states Peter Harvey, escaped persecution by moving to south Indian Hindu kingdoms that were able to resist the Muslim power.
Efforts to revive Buddhism in India began in the 19th century, such as with the efforts of Sri Lankan Buddhist leader Anagarika Dharmapala who founded the Maha Bodhi Society. The Maha Bodhi Society, according to Bhagwan Das, was not a Dalit movement however, because it mainly attracted upper-caste Hindus to Buddhism.
Northern India
The two Adi Dharma movements – those that rejected Hinduism in favor of Buddhism – were launched by the Swami Achhutanand Harihar in Uttar Pradesh and Babu Mangu Ram in Punjab.
Born in an untouchable family, Achhutanand joined the Arya Samaj suddhi reform movement and worked there for about eight years (1905–1912). He felt Arya Samaj practiced untouchability in subtle ways, and subsequently left it to launch the socio-political Bharitiya Achhut Mahasabha movement. Achhutanand published the Adi-Hindu magazine, wherein he called on Dalits to return to Adi-Dharma as the "original religion of Indians." Achhutanand formulated his philosophy on the basis of a shared cultural and ethnic identity. He presented it to an audience beyond just Dalits, including tribal societies as well. He opposed Mahatma Gandhi's non-cooperation movement and fasts as well as the Indian National Congress, stating that Brahmins were "as foreign to India as were the British", according to Anand Teltumbde.
Babu Mangu Ram was also born in an untouchable family of Punjab with a flourishing leather trade. Mangu Ram arrived in the United States in 1909 at the age of 23 and worked in California. There, he joined the Ghadar Party and smuggled weapons from California to India in order to oppose British rule. In 1925, he shifted his focus onto Dalit freedom, launching the "Ad Dharm" movement as well as a weekly newspaper titled Adi-Danka to spread his ideas. According to Teltumbde, Mandu Ram's religious movement failed to materialize, and Mangu Ram later joined the Ambedkarite movement.
In 1914, Prakash was ordained as a Bodhanand Mahastavir in Calcutta, and began preaching Buddhism in Lucknow. He founded the Bharatiye Buddh Samiti in 1916, and set up a vihara in 1928.
Southern India In 1898, Pandit Iyothee Thass founded the Sakya Buddhist Society also known as Indian Buddhist Association in Tamil Nadu. He presented Buddhism as a religious alternative to Hinduism for Dalits. Thass's efforts led to the creation of a broader movement amongst Tamil Dalits in South India until the 1950s. The first president of the Indian Buddhist Association was Paul Carus. Unlike the Ambedkarite movement, the Indian Buddhist Association adopted the Theravada Buddhism tradition founded in Sri Lanka (where Thass had received his training and initiation in Buddhism).
B. R. Ambedkar
Ambedkar was an Indian leader, influential during the colonial era and post-independence period of India. He belonged to a Dalit community, traditionally the most oppressed and marginalized group in Indian society. He was the fourteenth child in an impoverished Maharashtra Dalit family, who studied abroad, returned to India in the 1920s and joined the political movement. His focus was social and political rights of the Dalits.
During 1931–32, the Mahatma Gandhi led Indian independence movement held discussions with the British government over the Round Table Conferences. They sought constitutional reforms as a preparation to the end of colonial British rule, and begin the self-rule by Indians. The British side sought reforms that would keep the Indian subcontinent as a colony. The British negotiators proposed constitutional reforms on a British Dominion model that established separate electorates based on religious and social divisions. They invited Indian religious leaders, such as Muslims and Sikhs, to press their demands along religious lines, as well as B. R. Ambedkar as the representative leader of the untouchables. Gandhi vehemently opposed a constitution that enshrined rights or representations based on communal divisions, because he feared that such a constitution would not bring people together but divide them, perpetuate their status and divert the attention from India's struggle to end the colonial rule.
After Gandhi returned from Second Round Table conference, he started a new satyagraha. He was immediately arrested and imprisoned at the Yerwada Jail, Pune. While he was in prison, the British government enacted a new law that granted untouchables a separate electorate. It came to be known as the Communal Award. In protest, Gandhi started fast-unto-death, while he was held in prison. The resulting public outcry forced the government, in consultations with Ambedkar, to replace the Communal Award with a compromise Poona Pact.
Ambedkar accepted the Poona Pact under public pressure, but disagreed with Gandhi and his political methods. He dismissed Gandhi's ideas as loved by "blind Hindu devotees", primitive, influenced by spurious brew of Tolstoy and Ruskin, and "there is always some simpleton to preach them".
Ambedkar concluded that Dalits must leave Hinduism and convert to another religion, and announced his intent to leave Hinduism in 1935. He considered Islam, Christianity, Sikhism, Zoroastrianism and Buddhism. Ambedkar was approached by various leaders of different denominations and faiths. On 22 May 1936, an "All Religious Conference" was held at Lucknow. It was attended by prominent Dalit leaders including Jagjivan Ram, though Ambedkar could not attend it. At the conference, Muslim, Christian, Sikh, and Buddhist representatives presented the tenets of their respective religions in an effort to win over Dalits. Ambedkar rejected the other religions and chose Buddhism. However, Ambedkar remained a Hindu for the next 20 years, studied then reinterpreted Buddhism, and adopted Neo-Buddhism or Navayana few weeks before his death.
The Italian Buddhist monk Lokanatha visited Ambedkar's residence at Dadar on 10 June 1936. Later in an interview to the press, Lokanatha said that Ambedkar was impressed with Buddhism.
Navayana Buddhism
According to mainstream interpretations of Ambedkar's views, several of the core beliefs and doctrines of traditional Buddhist traditions such as the Four Noble Truths and Anatta were flawed and pessimistic, and may have been inserted into the Buddhist scriptures by wrong-headed Buddhist monks of a later era. These should not be considered as Buddha's teachings in their interpretation of Ambedkar's views, although there is no empirical evidence of the followers of this sect rejecting any of these concepts outright. Other foundational concepts of Buddhism such as Karma and Rebirth were seen to be considered as superstitions by Ambedkar according to them.
Navayana as formulated by Ambedkar and at the root of Dalit Buddhist movement heavily reinterprets mainstream traditional Buddhist practices and precepts such as the institution of monk after renunciation, ideas such as karma, rebirth in afterlife, samsara, meditation, nirvana and Four Noble Truths. Sources focussed on mainstream branches of Buddhism posit that all such concepts were rejected by Ambedkar,, Quote: "(...)The Buddhism upon which he settled and about which he wrote in The Buddha and His Dhamma was, in many respects, unlike any form of Buddhism that had hitherto arisen within the tradition. Gone, for instance, were the doctrines of karma and rebirth, the traditional emphasis on renunciation of the world, the practice of meditation, and the experience of enlightenment. Gone too were any teachings that implied the existence of a trans-empirical realm (...). Most jarring, perhaps, especially among more traditional Buddhists, was the absence of the Four Noble Truths, which Ambedkar regarded as the invention of wrong-headed monks". although all such concepts are only reinterpreted in his work The Buddha and His Dhamma, the commentary of Ambedkar on Buddhism and thus the elaboration of all his interpretations. Ambedkar's new sect of Buddhism reinterpreted the Buddha's religion in terms of social equality.Anne M. Blackburn (1993), Religion, Kinship and Buddhism: Ambedkar's Vision of a Moral Community, The Journal of the International Association of Buddhist Studies 16 (1), 1–22
Ambedkar called his version of Buddhism Navayana or Neo-Buddhism. His book, The Buddha and His Dhamma, is the holy book of Navayana or Dalit Buddhists. According to Junghare, for the followers of Navyana, Ambedkar has become a deity and he is worshipped in its practice.I.Y. Junghare (1988), Dr. Ambedkar: The Hero of the Mahars, Ex-Untouchables of India, Asian Folklore Studies 47 (1), 93–121, "(...) the new literature of the Mahars and their making of the Ambedkar deity for their new religion, Neo-Buddhism. (...) Song five is clearly representative of the Mahar community's respect and devotion for Ambedkar. He has become their God and they worship him as the singer sings: "We worship Bhima, too." (...) In the last song, Dr. Ambedkar is raised from a deity to a supreme deity. He is omnipresent, omnipotent, and omniscient."
Ambedkar's conversion