Babasaheb Ambedkar faced many incidents in his life, made him decide to leave Hinduism and accept Buddhism. One such incident happened in his childhood. Because he was from a lower caste, he was not allowed to study in school. However, his father, Ramji Sakpal, was a Subedar in the British Army, so Ambedkar was given permission to study, but with a condition—he could not sit inside the classroom with upper-caste students. Instead, he had to sit outside the class while studying.
The Struggles Faced by Babasaheb Ambedkar
Even after receiving higher education in law and economics from the United States and London, with the support of Maharaja Sayajirao Gaekwad of Baroda, Dr. B.R. Ambedkar faced severe caste discrimination. Since he belonged to the Mahar (Untouchable) caste, he was denied a place to stay on rent in Baroda.
During his school days and later while teaching at Sydenham College of Commerce and Economics in Bombay, his fellow teachers did not allow him to drink water from the common pot, considering him untouchable.
Babasaheb not only experienced discrimination personally but also witnessed the injustices faced by people who were labeled “untouchables” by the upper castes. He saw how they were treated worse than animals. Even today, caste discrimination continues in many states—Dalit children are beaten by upper-caste teachers for drinking water, Dalit grooms are attacked for riding a horse at their wedding, Dalit girls face brutal atrocities, and sewer cleaning workers, who are mostly Dalits, are forced into this inhumane work.
Caste Discrimination in Indian Society made Babasaheb to leave hinduism?
In Indian society, the upper castes divided people into higher and lower castes based on birth, depriving the lower castes of education and basic rights. This discrimination and inhumane treatment deeply impacted Babasaheb Ambedkar, as he realized that such a system was completely different from the rest of the world.
Babasaheb believed that no one should remain in a religion that treats its own people unfairly. A religion built on inequality and discrimination against its own followers cannot bring justice or dignity to those who suffer under it.
Babasaheb Ambedkar’s Historic Decision to Leave Hinduism
On October 13, 1935, Babasaheb Bhimrao Ambedkar declared in Yeola,
“Being born into Hinduism was not in my control, but I will not die as a Hindu—this is in my control.”
Fulfilling this pledge, on October 14, 1956, on the auspicious occasion of Ashoka Vijayadashami, Babasaheb Ambedkar embraced Buddhism at the sacred site in Nagpur, Maharashtra. Under the guidance of Maha Sthavira Chandramani, he took Dhamma Diksha (Buddhist initiation) and led over 500,000 of his followers into Buddhism, marking a historic shift in India’s social and religious landscape.
Why Did Babasaheb Ambedkar Choose Buddhism?
A key question arises: Why did Dr. Babasaheb Ambedkar choose Buddhism?
Babasaheb viewed religion through the lens of freedom, equality, and fraternity. He believed that merely having ethics and moral values was not enough for a religion. Instead, principles like liberty, equality, and brotherhood should form the foundation of any ethical system.
Babasaheb also wrote that for a religion to be truly impactful, it must stand the test of reason, logic, and science. Buddhism met both of these criteria, making it the ideal choice for him and his followers.
Babasaheb Ambedkar on Equality and Buddhism
Babasaheb Ambedkar emphasized that equality is not just limited to men but extends to both men and women, a principle that Buddha strongly advocated. According to Ambedkar, equality is the fundamental principle of any true religion.
Buddha was a staunch opponent of the Varna system. He campaigned against it and worked tirelessly to eliminate its inherent inequalities.
Some people claim that Buddhism is not a religion, but if you read Babasaheb’s book “Revolution and Counter-Revolution in India”, he explicitly refers to Buddhism as a religion. Many people misunderstand the concept of religion, assuming that a religion must involve a God. However, Buddhism is a Dharma, a way of life, and when a community adopts it collectively, it becomes a religion.
Even prestigious institutions like Harvard University recognize Buddhism as a religion in their academic courses.
Buddha’s Perspective on Words and Their Meaning
Buddha never opposed or altered words directly. Over generations, words accumulated, and rather than rejecting them, Buddha redefined their meanings.
If you examine Buddha’s debates, you will often find him saying:
“You say it this way, but I understand it this way.”
This highlights that while people get stuck on words, they often forget the philosophy and meaning behind them.
We must focus more on the intent and definition of words rather than just their literal form. Religion has been passed down from generation to generation, making it an ever-evolving idea that cannot be extinguished.
For this reason, Buddhism is also recognized as a religion.
Dr. Ambedkar’s Views on Religion
In 1950, Dr. B.R. Ambedkar’s article “Buddha and the Future of His Religion” was published in the monthly journal of Mahabodhi Society, Kolkata. This article is also included in “Dr. Ambedkar – Writings and Speeches”.
In this, Babasaheb writes:
- Jesus Christ, the founder of Christianity, considered himself the Son of God.
- Prophet Muhammad, the founder of Islam, regarded himself as God’s messenger.
- Regarding Hinduism, Dr. Ambedkar points out that its incarnated figures went even further—declaring themselves as direct avatars of God.
This reflects Babasaheb’s deep analysis of different religious structures and their leaders.
Dr. Ambedkar’s Comparison of Buddha with Other Religious Figures
Dr. B.R. Ambedkar compares Gautama Buddha with the founders of other religions. He states that:
- Gautama Buddha was born as the son of a human and remained a simple man throughout his life.
- He was satisfied with being an ordinary person and continued to spread his teachings as a human being.
Dr. Ambedkar rejected any religion that included God, the Son of God, or divine incarnations. This is why he chose Buddhism, as its founder, Gautama Buddha, was a human and not a divine entity.
Dr. Ambedkar on Krishna vs. Buddha
Dr. B.R. Ambedkar compares Krishna and Buddha, highlighting a key difference in their teachings:
- Krishna declared himself as the Supreme God and claimed that his teachings were the voice of God.
- In contrast, Buddha never called his teachings the ultimate truth.
Buddha emphasized the principle of “Know first, then accept.” He taught that his followers should not blindly believe his words but test them through reason and experience.
In the Mahaparinirvana Sutra, Buddha told his disciple Ananda that his teachings were based on logic and experience. He insisted that people should not accept his words simply because he said them, but rather understand and verify them for themselves.
This is why Buddha famously said, “Be your own light” (अप्प दीपो भव).
Ambedkar on Buddha’s Middle Path and Adaptability
Dr. B.R. Ambedkar highlights how Buddha ensured his religion remained fresh and adaptable for all times. Unlike other religious leaders, Buddha gave his followers the freedom to modify the religion as needed.
The Middle Path (Madhyam Marg)
Buddha’s teachings emphasize a balanced approach, avoiding both extremes of indulgence and asceticism. His Middle Path rejects all forms of extremism.
Non-Violence with Practicality
Buddha taught Ahimsa (non-violence), stating that if the world does not follow non-violence, its survival will be difficult. However, he was not an absolute pacifist.
Ambedkar explains that if one is attacked by a group of people intending to kill, Buddha’s philosophy does not say to die without resistance. Instead, he allows self-defense, even if it means injuring the attacker—but without hatred or malice, only for self-preservation.
This perfectly represents Buddha’s Middle Path, balancing compassion with realism.
Non-Violence and Lasting Peace
History proves that empires can be conquered through violence, but true peace and a stable society can only be built on non-violence and equality.
Freedom of Thought in Buddhism
Buddhism is the only religion that grants its followers the freedom to think and teaches respect for humanity. Unlike other belief systems, it does not impose rigid doctrines but encourages rational thinking and self-exploration.
The Middle Path for a Better Life
Buddha’s teachings guide us to adopt a balanced approach in daily life. By following this Madhyam Marg (Middle Path), individuals can lead a happier and more fulfilling life—free from extremes of suffering or indulgence.
The 22 Vows Taken by Dr. B.R. Ambedkar
On October 14, 1956, Dr. B.R. Ambedkar publicly embraced Buddhism in Nagpur, along with his followers. During this historic event, he took 22 vows, renouncing Hindu traditions and affirming his commitment to Buddhism. These vows are:
- I shall never consider Brahma, Vishnu, and Mahesh as gods, nor shall I worship them.
- I shall never consider Ram and Krishna as gods, nor shall I worship them.
- I shall never worship Hindu goddesses like Gauri and Ganapati.
- I shall not believe in the theory of divine incarnation.
- I shall never accept that Buddha was an incarnation of Vishnu.
- I shall not follow any Hindu religious practices, customs, or beliefs.
- I shall not participate in Hindu rituals like Shraddha performed by Brahmins.
- I shall not accept any Hindu religious ceremonies.
- I fully embrace Buddhism.
- I believe that Gautama Buddha is the only true guide.
- I shall follow the teachings of Buddha.
- I shall have faith in the Buddha, Dhamma, and Sangha.
- I shall consider the Five Precepts (Panchsheel) as the foundation of life.
- I shall not consume alcohol.
- I shall not steal.
- I shall not commit murder.
- I shall not lie.
- I shall not commit adultery.
- I shall live with compassion, kindness, and goodwill.
- I shall practice equality and never follow untouchability.
- I shall work for the spread of Buddhism.
- I shall follow Buddhism with the belief that it is the true path of life.
These 22 vows reflect Dr. Ambedkar’s vision of a rational, equal, and just society, free from superstition and caste discrimination.
