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Baba Saheb Ambedkar (Photo Credit: Navayan)
‘If the New World is different from the old world then the new world needs more religion than the old world.’ Dr. Ambedkar had said this in an article called “The Buddha and the Future of His Religion” in 1950. He had already made up his mind for many years that he will not give up his life in the religion in which he has breathed his first breath.
On October 14, 1956, he adopted Buddhism. Today is a day to remember his decision. This was not his impulsive decision, but he had prepared enough for this.
He reviewed India’s civilizational review. Analyzed the structure of its socio-economic structure and, above all, developed the discretion of seeing Hinduism.
Freedom of War and Justice Question
When the British were fighting for India’s independence from India, it was felt that India was to be equitable and justified in its inner world. If India becomes a free country, then it will have to give equal equality to all. Only social equality and good will not work.
Everyone will have to become a partner under the rule of this country. Dr. Ambedkar was the leader of this idea. By the 1930s, the socio-economic development of India’s freedom struggle had become sufficiently developed. It involved voices of different groups.
Now the fight of independence was not only confined to colonial rule but it was turning into a fight to get rid of the lives of the people who lost their lives in history. Those who had books in their hands and the ability to create them, had shelved life of many communities from mainstream.
Attempts were made to separate the fibrous tissues of the cultural, economic and political slavery of exploitation by separating fiberglass and reducing them.
Ambedkar succeeded in bringing Dalits into the political and knowledgeable space of freedom fight. He said that justice should be done with Dalits. In 1932, we can understand their efforts made before the Poona accord.
Although at this time the Dalits could not get a separate electoral college but they could not be neglected anymore. When India became independent, the Constitution of the country became. Everyone got the freedom to fight elections and to make the person of his choice as their leader.
Today, Dalits are choosing their leader, they are being elected as leaders. Ambedkar’s fragrance of these constant battles has spread in the constitution of India.
Religion, Society and Politics
Gail Omvate wrote a biography of Ambedkar. His name is – Dr. Ambedkar: towards enlightened India. This enlightenment seems to be in Ambedkar’s socio-economic thought, they do not even imagine man without religion.
Ambedkar, while giving lectures among the mill workers, slum colonies and poor women of Mumbai, understood that the Indian mind could not live without religion, but would it be the same religion which had approved that life, due to which the Dalits had to be angry for centuries. is. They wanted to sacrifice this religion.
As Ambedkar’s other biographer, Vasant Moon, wrote that after considering the structure of other religions prevailing in his time, he had begun to adopt Buddhism. Gayle Omwet has also written that Ambedkar has a morality and discrimination hidden in this religion, after considering Buddhism as a proper religion.
This discrimination was rooted in its democratic form. In his famous article Buddha or Karl Marx, Ambedkar says that the constitution of the ‘Monk Sangh’ was a democratic constitution. Buddha was only a monk among these monks. More than that, he was like a prime minister among the Cabinet members. He was never a dictator Before his death, he was twice told that he should appoint a person as head of the Sangh to take control of the Sangh. But every time he refused, saying that the Dhamma is the supreme commander of the Sangh. He refused to become dictator and appointed.
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Baba Saheb (Photo Credit: Navayan) with Savita Ambedkar at a function held in Nagpur on October 14, 1956
While arguing in the Constituent Assembly of India, listen to some of the lesser-known Ambedkar in the affairs of his fellow politicians, if any intuitive political monk is speaking. You can read constitutional assembly debates if you wish. It is not unintentional that Ramchandra Guha, the important historian of our time, called Ambedkar in his book ‘Makers of Modern India’ as ‘Vice-Democrat’.
For the Ambedkar revolution, three factors were considered responsible – for this, there should be a presence of a realization of justice in person, he knows that he is being treated unfairly and arms are available.
They say that access to education is stopped so that people start believing that their plight is predetermined. It also demolishes their economic condition. People stop complaining. If they have a complaint then they can not afford the weapon to transform it into function.
Here Ambedkar’s view seems to be Marxist, but we should not forget that he was a trained economist, the theoretical and practical philosopher of political science. The violence of society driven by the Varna system was that of Ambedkar, who had very little knowledge of the nation and the world, the deep knowledge of economy and politics, which had the highest degrees of the finest universities of his time.
Born in a corner of childhood filled with poverty, exclusion, scandal, Ambedkar had seen how many millions of people like him are living in India. Only light education can bring their life and soul. This will liberate them from the bondage that society, religion and philosophy have imposed in their veins.
This slavery was asked to treat Dalits as their destiny. Ambedkar wanted to break it. They were imagining a free man who was religious by breaking the network of the gods, but non-equality is not considered to be worth living. So when in October 1956, when he made his discontent with Hinduism, he made baiyas to himself and his followers.
These pledges include disbelief in the trinity of Hinduism, denial of avatars, abandonment of Shraddha, Pindand, faith in the principles and teachings of Buddha, participation in any function performed by Brahmins, participation in faith in human equality, the Buddha’s idealistic Follow the path, show mercy towards creatures, do not steal, do not lie, do not eat alcohol, Hindu caste based on inequality To relinquish the religion and to adopt Buddhism was related.
Women of Buddha and Ambedkar
Though Rahul Sankrityayan did not make such a claim though, he could be considered as the best biographer of Buddha. His book, Buddha-Tathat Buddha: Biography and Sermon was published by Gautam Book Center, a publisher of Dalit literature. This biography reveals that Mahatma Buddha was generous towards women.
The extent of his compassion ranged from Sujata, who had his kheer, to Mahaprajapati Gautami. The goal of their religion was to make human beings the path of liberation or nirvana. There were also women in it. He had some relief in Buddhism, but there was such relief but with Paratun. For this, you can read Prajapati-Sutta in the book of Rahul Sankrityan, where the Buddha is showing a strict ban on women while entering the union.
Ambedkar was the son of modernity, democracy and justice. He was also a lawyer by profession. Without equating human dignity, they could not imagine modernity, democracy and justice.
They fought for equality of women in Indian society both at home and abroad. When he became the Law Minister in the Jawaharlal Nehru government, he presented a Hindu code bill to not only women in the domestic world, but to make them financially and genderually strong.
This bill was not allowed to pass. 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 the sense of justice whose dream was seen by Dr. Bhimrao Ambedkar.