Reflections On Babasaheb Ambedkar’s Dhamma Talks On Buddha

When Babasaheb was 14, he was fascinated by the Buddha. Dada Keluskar gave young Bhim the biography of the Buddha, and young Bhim was immediately fascinated. Ramji was a great debator and a man of independent thinking, and he encouraged his son to read religious texts, including Kabir.

Babasaheb Ambedkar also informed on some occasions that when he was in the USA, he studied Buddhism and deeply thought about it. In a way, Babasaheb deeply studied Buddhism for 50 years.

Many early references to the Buddha can be found in the life, writings, speeches, and other areas of Babasaheb Ambedkar. One can sketch a detailed picture of Babasaheb’s understanding of Buddhism. It is simple and deeply sophisticated at the utmost level practical.

Over 40 years, Babasaheb educated his people, and his speeches became the means of public education. Babasaheb’s speeches were attended by thousands, and he has skills to explain in simple and accessible language. Besides skills in educating people, he planned everything meticulously. Without many resources, he built institutions.

Today on the eve of Buddha Jayanti, we are going to reflect on Babasaheb’s lectures on Dhamma, what he called dharmopadesh: discourse on Dhamma. And he gave many and wrote much which can be called ” discourses on Dhamma.”

But we will focus on discourses delivered on the occasion of Buddha Jayanti.

The first appeared in Janata in May 1941 in Marathi. Actually most of these discourses are in Marathi. There is a short one in Hindi and one in English.

The first discourse on the Buddha Jayanti in 1941 is written and titled “The Buddha Jayanti and its political significance“. This is like a speech itself aimed at educating the readers in the life and mission of the Buddha.

From 1950 onwards, Babasaheb Ambedkar started the public organization of the Buddha Jayanti.

Here is a small account of Buddha Jayanti Babasaheb Ambedkar celebrated:

1) 2nd May 1950(New Delhi) over 20,000 people attended

2)19,20,21 May 1951 (New Delhi) organized jointly by Delhi Scheduled Caste Federation and Mahabodhi society over 30,000 attended

3) 2496 th Buddha Jayanti in 1952, Babasaheb Ambedkar went to America

4) 27th May 1953: Celebrated in Mumbai/ Pune

5)17th May 1954: no reference is found

6) 6th May 1955: celebrated in Nalasopara
9th May 1955 in Worli, 80,000 people in attendance

7) 24th May 1956 in Mumbai: A series of programs

And it is true that Babasaheb Ambedkar strove to declare the Buddha Jayanti as a public holiday since he was a member of the viceroy’ executive council.

Babasaheb Ambedkar wrote clearly and spoke precisely on Buddha Dhamma and communicate his ideas to the thousands of his followers.

Babasaheb Ambedkar defined Buddhism as Bahujan Hitay, Bahujan sukhay, lokanukampaya, hitay, sukhay, atthay, deva maussanam, adi kalyanam, majjha Kalyanam, ant kalyanam. He contrasted this definition with the definition of Hinduism attempted by orthodox Brahmins like Savarkar, Tilak, and Radhakrishnan after the Muslim- Hindu conflict over who is really a Hindu that broke in 1910 before the census of 1911.

Defining Buddhism in action terms, Babasaheb Ambedkar clarified to his people what is Buddhism. Then he went on to explain the purpose of the Dhamma as – End of suffering and end of poverty.

To explain the cause of the suffering, Babasaheb enumerated three causes of suffering:

1. Adhyatmik Dukkha (spiritual suffering)

This is individual suffering that arises due to own misconduct and wrong speech. The individual suffering can be ended by practicing five precepts.

2. Adibhautik Dukkha(Social suffering)

This is social suffering due to immoral social and economic moral order and can be eradicated with the practice of the noble eightfold path and parmitas. To end social suffering, Samma ditthi or Prajna is essential.

3. Adidaivik Dukkha(suffering due to natural calamities)

Besides this, Babasaheb Ambedkar has given importance to Nirvana. According to Babasaheb Ambedkar, Nirvana is the highest happiness. Even if we have so much wealth or so much knowledge, but human minds are inflicted by ten Vikaras(defilements). These defilements fuel fire and Untamed fire can burn humanity. This fire cannot be extinguished completely, but the fire can be tamed and controlled and used in the service of humanity. This is nirvana: the taming of fires of passion and hatred within.

The role of a social servant is to give intellectual leadership and bring about cultural change.

Author – Mangesh Dahiwale, Human Rights Activist