B R Ambedkar Death Anniversary 2019

B R Ambedkar Death Anniversary 2019: Why did he leave Hinduism

B R Ambedkar Death Anniversary: On  14 October 1956, Ambedkar adopted Buddhism. They were breaking the network of gods and imagining a free man who was religious but did not consider equality as a life value.

B R Ambedkar Death Anniversary 2019
B R Ambedkar Death Anniversary 2019

“If the new world is different from the old world, then the new world needs more religion than the old world.” Dr. Ambedkar said this in an article titled ‘Buddha and the future of his religion’ in 1950. He had already made up his mind for many years that he would not give up his life in the religion in which he had taken his first breath.

On 14 October 1956, he embraced Buddhism. Today is the day to remember his decision. This was not his impulsive decision, rather he had prepared enough for it.

He did a civilizational review of India. Analyzed the design of its socio-economic structure and above all developed the discretion to look at Hinduism.

Freedom fight and justice question

When the freedom struggle of India was being fought with the British, it was felt that India has to be equal and just in its inner world. If India becomes an independent country, it will have to give equality to everyone equally. Only social equality and good will are not going to work.

Everyone has to be a partner in the governance of this country. Dr. Ambedkar was the leader of this idea. By the 1930s, the social base of India’s freedom struggle had developed enough. The voices of various groups were joining it.

Now the fight for independence was turning into a battle of incorporating the lives of the people left in history, not limited to fighting only with the colonial power. Those who had the ability to create books and create them, postponed the lives of many communities from the mainstream.

Efforts began to be made by separating the fibers of filaments, the visible and covert cultural, economic and political enslavement of exploitation.

Ambedkar succeeded in bringing the Dalits into the political and epistemological space of the freedom struggle. He said that there should be justice with Dalits. We can see their efforts in this direction before the Poona Pact in 1932.

Although at this time Dalits could not get separate electorates but now they could not be neglected. When India became independent, the country’s constitution was made. Everyone got the freedom to contest elections and choose his favorite person as their leader.

Today, Dalits are choosing their leader, they are being elected as the leader. In the Constitution of India, the fragrance of these continuous battles of Ambedkar is spread.

Religion, Society and Politics (B R Ambedkar Death)

Gail Omvat has written a biography of Ambedkar. His name is – Dr. Ambedkar: Towards enlightened India. This enlightenment is reflected in the socio-economic thinking of Ambedkar, he does not even imagine humans without religion.

While giving speeches among the mill workers, slums, poor women of Mumbai, Ambedkar was understanding that the Indian mind could not live without religion but would it be the religion that approved the life that led to the Dalits being mourned for centuries? is. They wanted to renounce this religion.

As another biographer of Ambedkar, Vasant Moon, wrote that he went on to adopt Buddhism only after considering the structure of other religions prevalent in his time. Gail Omvat has also written that there is a hidden morality and rationality in this religion behind Ambedkar’s view of Buddhism as a proper religion.

This rationality was rooted in its democratic form. In his famous article Buddha or Karl Marx, Ambedkar says that the constitution of the monk union was a democratic constitution. Buddha was only one of these monks. At most, he was like a Prime Minister among the members of the Cabinet. He was never a dictator. Before his death, he was asked twice to appoint a person as the head of the Sangh to take control of the Sangh. But every time he refused, saying that Dhamma is the supreme commander of the Sangh. He refused to become a dictator and was appointed.

While arguing in the Constituent Assembly of India, listen to Ambedkar while adding and subtracting the words of his fellow politicians, you will feel that an intuitive political monk is speaking. If you want, you can read the Constitutional Assembly Debates. It is no accident that Ramchandra Guha, an important historian of our time, calls Ambedkar a ‘Wise Democrat’ in his book ‘Makers of Modern India’.
Ambedkar considered three factors to be responsible for the revolution – for this one should have a presence of unjustified feeling, to know that he is being treated unfairly and availability of weapons.

They say that access to education is prevented, leading people to believe that their plight is predetermined. It also reduces their economic condition. People stop complaining. If they also have a complaint, then they cannot take arms to transform it into action.

Here Ambedkar’s view seems Marxist but we should not forget that he was a trained economist who is also a theoretical and practical scholar of political science. The violence of the society run by the varna system was endured by Ambedkar with a deep knowledge of the country and the world, economy and politics, who had the highest degrees of the best universities of his time.

A childhood filled with poverty, exclusion, stigma, Ambedkar, who was buried in one corner of the mind, had seen what kind of life millions of people like him are living in India. Only light can bring education in their life and soul. This will free them from the slavery that society, religion and philosophy have implicated in their vein.

Dalits were asked to accept this slavery as their destiny. Ambedkar wanted to break it. They were breaking the network of the gods and imagining a free man who was religious but did not consider non-equality as life value. So when he made a break from Hinduism in October 1956, he made twenty-two vows to himself and his followers.

These pledges include disbelief in the trinity of Hinduism, refutation of avatarism, shraddha-tarpan, renunciation of pindadan, belief in the principles and precepts of the Buddha, non-participation of any ceremonies performed by the Brahmins, belief in the equality of man, Buddha’s ascendant Hinduism based on following the path, kindness to beings, not stealing, not lying, not consuming alcohol, inequality Relating to renouncing religion and adopting Buddhism.

Women of Buddha and Ambedkar (B R Ambedkar Death)

Although Rahul Sankrityayan never made such a claim but he can be considered the best biographer of Buddha. His written Buddhaacharya – Tathagata Buddha: Biography and Preaching has been published by Gautam Book Center, the publisher of Dalit literature. This biography shows that Mahatma Buddha was generous towards women.

The scope of his compassion ranged from Sujatha feeding him Kheer to Mahaprajapati Gautami. The goal of his religion was to lead man to the path of liberation or nirvana. There were also women in it. He got some relief in Buddhism, but such relief was with the but-god. For this, you can read Prajapati-Sutta in the book of Rahul Sankrityayan, where Buddha is seeing certain restrictions on women while entering the Sangh.

Ambedkar was the child of modernity, democracy and justice. He was also a lawyer by profession. Without equalizing the dignity of man, he could not even imagine modernity, democracy and justice.

In Indian society, they fought for equality of women both at home and outside. When he became the law minister in Jawaharlal Nehru’s government, he introduced the Hindu Code Bill to make women not only in the domestic world but also to make them economically and sexually strong.

This bill was not passed. Ambedkar resigned. We should know why this bill was not allowed to pass? If we can know this, then we will be able to dedicate ourselves to that feeling of justice which Dr. Bhimrao Ambedkar had dreamed of.

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