Dr.B.R.Ambedkar’s The Buddha and His Dhamma: Historical Importance

Dr. Vijay G. More,

Introduction

This paper studies the historical importance of The Buddha And His Dhamma written by Dr. B.R.Ambedkar[1], which is a unique contribution to modern Buddhist writing. This work is essence of the established Buddhist text. His views of Buddhism are neither Hinyan nor Mahayan[2], in this book he shows a scientific understanding of Buddhism itself and reinterpreted the importance of Buddhism. This indicates a definite mind of Dr. Ambedkars as to the outline of Buddhism.[3]

The Buddha and His Dhamma : Historical Importance

Dr.Babasaheb Ambedkar was a Constitutional luminary[4], the Economist, a Sociologist, an authority on religion, a legal expert, a Philosopher and, not only has this but he contributed in field of history too[5]. His knowledge of history and historical writing is a first grade historian.[6]

Dr.Ambedkar evolved his own Historical Method and interpreted history in a scientific way to suit to the criteria of history. He mentions that history must be studied and interpreted impartially. He has his personal views but stuck to the historical methodology. He interpreted the events from History which have historical valued. Dr. Ambedkar Wrote The Buddha and His Dhamma very much scientifically and tested by the accepted rules of evidence. Dr. Ambedkar desires to publish this book before his conversion to Buddhism but unfortunately Dr. Ambedkar did not published this because of his health problems[7]. Peoples Education society Published this book in 1957.[8]

Buddhism was the all time favorite subject of Dr.Ambedkar. He opines, “Gautam Buddha was a greatest social reformer and history must take account of his reforms. Buddhism was a revolution. Buddhism arose to reform the degraded conditions of the Aryan civilization at the time when Buddha started on the mission of his life[9].”

Dr. Ambedkar’s The Buddha And His Dhamma is a masterpiece, this book is known as “the Buddhist Bible’, encompasses the life and a personality of the Buddha, and assents an analytical exposition of the Dhamma. That the Buddha Dhamma as presented by Dr. Ambedkar, is almost based on the Pali Tipitika and other Canonical and Buddha charita of Aswaghosha, Dr. Ambedkar made clear on this in his unpublished preface for this book “to disarm all criticsm I would like to make it clear that I claim no originality for the Book. It is a compilation and assembly-plant. The material has been gathered from various Books. I would particularly like to Ashvaghoshas Buddhacharita whose poetry no one can excel. In the narrative of certain events have borrowed his language”[10].

Dr. Ambedkar made clear in his unpublished preface for this book” I turned to the Buddha, with the help of the book given to me by Dada Keluskar[11]. It was not with an empty mind that I went to the Buddha at that early age. I had a background, and in reading the Buddhist Lore I could always compare and contrast. This is the origin of my interest in the Buddha and His Dhamma”[12].

In his book ‘The Buddha and His Dhamma’ Dr.Ambedkar gives the scientific reasons for the ‘Great Renunciation’ of the Buddha. That stands on the historical test of truth and authenticity. In The Buddha and his Dhamma he deals with the Buddha’s renunciation at the age of 29[13]. The common belief is that he came across a dead person, a sick person and an old person and a sanyasi[14]. Dr. Ambedkar comments, “these are common events occurring by hundred and the Buddha could not have failed to come across them earlier.” Ambedkar believes that the Buddha undertook a renunciation because of the dispute between the Sakyas and the Koliyas over the water of the river Rohini[15].

Dr. Ambedkars life and struggle itself is an tribute to the whole humanity and Buddha’s humanism had a strong impact and appeal to him, Dr. Ambedkar’s fundamental approach is to solve the religious tangle and to bring about a radical social change in India. With redefining and rediscovering the tenets of Buddhism for instance social services being attributed to the Buddhist Bhikkus and in doing so, he reduced the Dhamma to a Social system and Bhikku as a kind of social worker[16]. Dr. Ambedkar saw that the ideal of democratic equality is very strong in Buddhism. According to Gail she also saw the ‘Dhamma’ as a Fundamental alternative to Marxism. He further says that Dr. Ambedkar held out the Sangha as the ideal Communist society[17]. Dr. Ambedkar stated that,” My philosophical has a root in religion and not in political scince. I have derived them from the teaching of my master, the Buddha”, liberty, equality and fraternity[18]. In his work he attempted to bring Buddhism the world of social action and social change. Buddhism was not simply spirituality for Dr. Ambedkar, but a rational, psychologically oriented ‘Dhamma’ designed to help humans living in the world and transform that world into one free from Sorrow or Dukkha[19]. Dr. Ambedkar saw Buddhism as an ideology that engages with the world privileging the poor and exploited. His emphasis is on social gospel of the Buddha. According to him, to maintain purity in life is Dhamma to give up craving is Dhamma to believe that all things are impermanent is Dhamma to believe that Karma is the instrument of moral order is Dhamma. And Dhamma is Saddhamma as it makes learning open to all as it teaches that mere ‘Prajna’( wisdom ) is not enough, it must be accompanied by Sila ,Karuna and Maitri. Dhamma is Sadhamma as it breaks down barriers between man and man it teaches that worth and not birth is the measure of man as it promotes equality between man and man and also between man and women. In brief, Dhamma teaches equality in all repects. It is all embracing and for the entire humanity[20].

Dr . Ambedkar makes four main points with regard to Bhikku Sangha they are firstly, Sangha consists of people committed to self culture i.e. righteous and enlightened man[21]. Secondly, Sangha is like society which practicing the Buddhist principles and serve as a model to the layman[22]. The purpose of Dhamma according to Dr. Ambedkar was to bring about a perfect society or kingdom of righteousness[23]. And thirdly, Sangha should become model of commitment. Lastly, Sangha is a fellowship whose members are free to help others[24].

Dr. Ambedkar write Sangha is a model of a society realizing the Dhamma preached by the Buddha. It is social and moral order. Dr. Ambedkar sees them as a kind of social worker and not an ascetic. The Sangha represents intellectual elite whose members are completely dedicated to the service of mankind. Thus Dr. Ambedkars interpretations regarding the Sangha is that, it should be community dedicated to social service, it seems to go counter in the traditional notion of any monastic organization in the primary goal is the spiritual self realization of its members.[25]These are important interprtetions of Dr. Ambedkar by this he gave new turn to Buddhism.

In 1995 Education Department , Government of Maharashtra, Mr. Vasant Moon published the Pali and other sources of The Buddha and His Dhamma[26] , which were used by Dr. Ambedkar for writing The Buddha And His Dhamma. The Great Renunciation is based on Aswaghosha’s ‘Buddha charita’[27]. Dr. Ambedkar’s description of missionary life of Buddha is based on the Pali sources. Dr. Ambedkar referred the teachings of Buddha from Pali Tipitaka[28]. Dr. Ambedkar had also relied on the Pali commentaries and the Milinda-Panna[29] . Dr. Ambedkar used analytical references in his work are mainly based on the following sources Buddhacharita, Anguttara Nikaya, Diggha Nikaya, Majjhimma Nikaya, Sammutta Nikaya, Khuddaka Nikaya, Dhammapada Vinaya Pitaka[30]etc..

Especially Dr. Ambedkar realized the relevance and importance of the ‘Dhammapada’[31] from which he had quoted 170 select verses and had re-arranged those under 13 headings in order of their significance. The Buddhist way of life is entirely based on this ‘Dhammapada’. Dr. Ambedkar used some non-canonical literature also to substantiate his theory[32].

Conclusion

Dr. Ambedkars interpretations constitute his doctrinal legacy to followers of Buddhism in modern India and world. He interpreted so to bring truth to highlight. Dr. Ambedkar re-interpreted canonicals of Buddhism and also the Bhikku Sangha and had emphasized social aspects than the spiritual dimensions. Even the life of Buddha is depicted in the light of socio-political orientations, as an ideal social reformer, have a social message than merely religious- philosophical considerations. Thus socio-ethical principal is the priority of his interpretation than philosophical and mystical.

D.C. Ahir, assert that, the ‘Dhamma’ as told by Dr. Ambedkar is the same as the ‘Dhamma’ preached by the Buddha. Even in order to present the Buddha’s teaching in right perspective the modern Bodhisatva[33] which is a need of the hour taking into consideration of his followers and their conditions. Gail Omvedt also support that the new interpretations of Dr. Ambedkar aimed at to provide , what might be called ‘Buddhist answer to Marxist question[34] i.e. bloodless, peaceful and democratic revolution to establish classless and casteless society in India. His interpretation of the Dhamma is thus not to be ignored. It provides an important entry into the question of what role in a future, modernized Indian society could back[35].

Nanak Chand Rattu[36] once asked Dr. Ambedkar regarding his interpretations, and how these were different from those stated by the learned Bhikkus. Dr. Ambedkar replied that” the Bhikkus would be annoyed, but ‘Never Mind’. The Buddhist Bhikkus abused him over this, but why should the truth be hiding for all times to come”.

The Buddha And His Dhamma is an objective and scientific historical text on Buddhism. While speaking about the books, Dr. Ambedkar himself pointed, “books to be examined and tested by the accepted rules of evidence without recognizing any distinction between the sacred and the profane and with sole object of finding the truth”[37]

After 50 years now the Burma Buddhist organizations , Taiwan Budddhist organizations, Srilankan Buddhist organizations coming forward and published The Buddha And His Dhamma in different languages for spreading Buddhism in world, which wrote by Dr. Ambedkar very much scientifically. This is the big achievement of this book; book became the Bible of Buddhism in contemporary period.

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[1] Dr. B.R.Ambedkar The Author of The Buddha And His Dhamma which was First published in 1957, now this published in all the major languages of India and foreign, and also he revived Buddhism in Modern India.

[2] Two sects of Buddhism Hinyana and Mahayana

[3] Dr.B.R. Ambedkar converted into Buddhism with more than 5 lakhs member of Hindu religion on 14^th October 1956 at Nagpur

[4] Dr. B.R. Ambedkar the Chief Architect Of Indian Constitution of ModernIndia .

[5] Dr. Ambedkar wrote more than 15 Books on History.

[6] Dhananjay Keer, Dr. Ambedkar : Life and Mission, Popular Prakashan,Bombay, 1954,p.29.

[7] Y.D.Phadake, Dr. Ambedkaranche Marekari: Arun Shouri, Lokvangmaya griha, Mumbai, 1999, p.370.

[8] Dr.Babasaheb Ambedkar Writings and Speeches Vol.11, Supplement, Pali and Other Sources Of The Buddha And His Dhamma with an Index, Education Department , Government of Maharashtra,1995,p.vii

[9] Dr. B.R.Ambedkar, Revolution and Counter Revolution in Ancient India,Dr. Babasaheb Ambedkar Writings and Speeches vol.III, Higher education dept. Govt. of Maharashtra, Bombay,1980, p. 153.

[10] Dr. Savita Bhimrao Ambedkar ,Dr. Ambedkaranchya Sahavasat, Dr. Babasaheb Ambedkar Foundation,Mumbai,1990,p.282

[11] Dada Keluskar, a personal friend of Dr. Ambedkars father

[12] Ibid,n.10 and also in his unpublished preface for The Buddha And His Dhamma

[13] Dr.B.R.Ambedkar , Writings and Speeches vol.XI, The Buddha And His Dhamma, Higher education dept. Govt. of Maharashtra, Bombay 1992,pp22-42, Dharmannd Kosambi, Buddhalilsarsangrah, Maharashtra Rajya Sahitya Sanskriti Mandal 3^rd edition 1989, in first edition published in 1914

[14] Famous Story on Buddha’s Great Renunciation

[15] Dr. Babasaheb Ambedkar Writings and Speeches vol.XI, The Buddha And His Dhamma, Higher education dept. Govt. of Maharashtra, Bombay 1992,pp22-42,

[16] Ibid n.10

[17] Gail, Omvedt, Buddhism In India , Challenging Brahmnism and Caste,New Delhi, 2008,pp.1-2.

[18] The BBC Radio Talk, Dr. Ambekar on 3^rd October 1954.

[19] Gail, Omvedt Ibid n.17 p.3

[20] D.C.Ahir, Dr. Ambedkars Pilgrimage to Buddhism , Dr. Ambedkar Buddhism and Social Change, (ed.) Narain,A.K., Ahir, D.C.,B.R. Publication New Delhi,1994,pp10-11

[21] Dr.B.R.Ambedkar, The Buddha And His Dhamma , Siddhartha Publication,Bombay 1974.pp.24-35

[22] Dr.B.R.Ambedkar, The Buddha and The Future of his Religion, Bhim Patrika Publication, Jalandhar,1975

[23] Ibid,n.10 and also in his unpublished preface for The Buddha And His Dhamma

[24] Ibid n.22

[25] Gail Omvedt Ibid n.17 p.6.

[26] Dr.Babasaheb Ambedkar Writings and Speeches Vol.11, Supplement, Pali and Other Sources Of The Buddha And His Dhamma with an Index, Education Department , Government of Maharashtra,1995

[27] E.H. Johnson, trans . Aswaghosa , Buddha charita ,The Buddhacharita or Acts of the |Buddha,2 vols, Calcutta,1936

[28] Vinay pitak, Abhidhamma pitak, Suttapitak

[29] T.W. Rhys Davids, translated Milindpannha, The Questions of King Milinda, 2, vol. Oxford , Oxford University Press,1890

[30] Pali Canonicals

[31] Ibid n.17 ,p.10

[32] Dr.Babasaheb Ambedkar Writings and Speeches Vol.11, Supplement, Pali and Other Sources Of The Buddha And His Dhamma with an Index, Education Department , Government of Maharashtra,1995,p.ix

[33] Ibid n.20

[34] Ibid n.22,p.3

[35] Ibid p.3

[36] Dr. Ambedkars private Secretary

[37] Last aim Of History Writing is Finding Truth from Past Which will be useful to future generation