Author: Hritika Wasnik

The morning of 5th December 2022 saw an influx of lakhs of Ambedkarites in Shivaji Park and Chaityabhoomi, Dadar. Some of them were in groups, while others were with their families. There were also young/old couples and youngsters wearing white-colored dresses and a hint of blue here and there, either in their caps, shawls, coats, or hand- band carrying blue flags on which it is written “Jai Bhim” with Ashoka chakra in the middle.

The block and the street are kept closed for two days, and an entire dedicated police force, traffic control and volunteers are employed every year to direct the massive crowd of Ambedkarites coming from all over the country to pay tribute to the emancipator of the oppressed.

This year, 6th December 2022, marked the 66th death anniversary of Dr. B. R. Ambedkar- the emancipator of the downtrodden and bodhisattva. It is observed as Mahaparinirvan Diwas – which in Buddhism means “one who has achieved nirvana in their lifetime.” To accommodate lakhs of people, arrangements at Shivaji Park, including distribution of food, water, pandaals (huge tents for laying over) for sleeping, and washroom facilities. Thousands of Ambedkarites, Navayana Buddhists, visit Chaityabhoomi not only to pay tributes to Ambedkar but bring back their sea of knowledge – Books.

Hundreds of stalls at Shivaji Park are dedicated to selling books, calendars, medical camps, food distribution, career guidance for higher education, Buddha’s and Babasaheb’s statues etc. Marathi Newspaper “Today,” dated 8th December 2022, notes- on 6th December, the sale of books worth 50 crores took place at Chaityabhoomi. The books in popular demand were “The Indian constitution” and “Buddha and his Dhamma.”

Ambedkarite Buddhist women in white sarees with blue borders, in their groups and some with their families, spend the 5th and 6th of December at Shivaji park. Their major activities at the Chaityabhoomi include buying books, especially speeches and writings of Dr B.R Ambedkar. The Ambedkarite- Buddhist women, are emotionally and intellectually connected to Ambedkarism and Buddhism. The awareness of one’s historical subjugation through the Hindu caste system and the path of emancipation is a well-understood concept by these women. The 22 vows taken during Dhammachakra Pravartan Diwas play a significant role in the acceptance of Buddha’s Dhamma among the larger masses, especially those illiterate.

60-year-old Mandabai Swadelambe, a resident of Kalyan, Mumbai, says

“Babasaheb has freed us from mental slavery; we do not pray or believe in Gauri, Ganapati, Vishnu.. Or any gods. For us, Babasaheb’s Buddhist way of living is the only way. I live in the city; here, especially in Mumbai, Ganapati is celebrated in a grand way and every house. Still, not even a single family member has ever wished to attend these celebrations.”

Ambedkarite Buddhist women do not merely praise Babasaheb, but they critically engage with his writings. In the present-day context, they examine the conditions of caste realities to state what Ambedkar has done for the downtrodden masses. The clear understanding of Brahmanism, analysis of their material and social conditions of living, and the importance of education are not the topics of discussion of Ambedkarite men but also the women, irrespective of their age.

The Ambedkarite Buddhist women are assertive in putting forward their views and opinions. There is clarity in the way they present their thoughts. There is exuberance and confidence in their eyes while interacting with strangers. They do not shy away from asking or inquiring.

Suchita Suryakant Jadhav, aged 58, a resident of Mumbai who works in a Hospital at Dadar as a health worker, was carrying volumes of writing and speeches of Dr B.R. Ambedkar. She was keenly looking for more books to buy at the stall. On asking for advice for the new readers, she suggested

“To understand the history of this country, read Kranti Pratikranti (revolution and counter-revolution) written by Babasaheb. These books are nyan cha sagar (sea of knowledge). Every year we (me and my husband) come to chaityabhoomi to read what Babasaheb has written; it is for our knowledge and growth.”

Though the emotions and understanding of Ambedkarism from the Ambedkarite Buddhist women buying books at Chaityabhoomi are inspiring, what is more astonishing is the women book seller’s motivation and purpose behind selling only Babasaheb’s books.

Saritabai and her Daughter Saachi put up a book stall every year on 6th December under the name “publication Samata prashan.” On asking about book suggestions and why to read Ambedkar, she replies

“Christian people read the Bible; the Musalman read the Quran.. So the Buddhist must read Buddha and his Dhamma to understand Babasaheb’s message fully. This is the first book I recommend everyone to read. Babasaheb has worked so much for us.. Now our job is to read and take forward this revolution. There cannot be any greater revolution than reading, engaging and imparting the thoughts and works of Babasaheb for the upliftment and betterment of our society.”

The Buddhist conversion of 1956, along with the 22 vows, has impacted the lives of millions of Navayana Buddhists in all aspects. Rational thinking became a lens to examine society and the world in general. The rejection of the concept of god, the centrality of the notion of self-respect and the development of critical thinking and inquiry started taking precedence over what has been told or given. The Buddhist conversion brought scientific temper among the illiterate untouchables. The conversion was a reignition of India’s enlightenment era. The interesting thing to note is that the ignition not only acknowledged the existence of women as human, which has been denied by the Brahmanical Vedic traditions for thousands of years but reclaimed them as intellectual equals to their counterparts.

Thus, the visit to Chaityabhoomi by millions of people on Mahaparinirvan diwas, buying and selling Ambedkarite literature, and symbols such as Buddhist flags and Blue flags with “Jai Bhim” are all products of live revolution in the thoughts and minds of Ambedkarite Buddhist. The transformation in women folks, especially their self-image and intellectual capacity building, is a result of efforts by Ambedkar to inculcate rationality among the masses.

About the author: Hritika Wasnik is a Master’s Student in Development Studies at the Tata Institute of Social Sciences and a Blue Club Media fellow (2022-23). She is a writer and social researcher. Research based on anti-caste and Ambedkar’s feminism intrigues her, and she plans to explore it further through multi-media platforms.