Vol. 17, Part III · pages 431–435

118 RELIGION NO LONGER BE INHERITED BUT BE EXAMINED RATIONALLY BY EVERYBODY “A Dramatic development of great national importance and interest throughout South-East Asia took place in the capital New Delhi; tonight, the May 2,1950 when Dr. B. R. Ambedkar, India’s Law Minister, called upon 70 million Harijans to embrace Buddhism, speaking at the triple anniversary of Lord Buddha at a crowded meeting. Later, Dr. Ambedkar told the “Bharat” representative that he was on his way to embracing Buddhism. Mrs. Ambedkar was present at the meeting. It is also authoritatively learnt that about 15 Harijans will embrace Buddhism in Delhi tomorrow. Similar directives, it is learnt, have been sent to Dr. Ambedkar’s follwers all over India. Yesterday, the actual day of Trinity-birthday, “Parinirvana” day, the day of death of Lord Buddha, Dr. Ambedkar went to the local Vihar to pay his respects and homage to Lord Buddha. According to a high Buddhist Bikkhu, Dr. Ambedkar prayed for Buddham Saranam gacchami Dhammam Saranam gacchami Sangham Saranam gacchami He also accepted five tenets of Buddhism, all generally interpreted as near solemnisation. Buddhist Renaissance A ranking Buddhist Bhikkhu who was present while Dr. Ambedkar was making his speech, said that now India had attained freedom. Buddhism must come to its own. Emphasising the political significance of the possible Buddhist renaissance in India, he declared that India would require Buddhism to guard her freedom and spiritual strength. Dr. Ambedkar, in his 30 minutes speech in flawless Hindi, emphatically asserted that Buddhist renaissance had again commenced in India. He supported this assertion by pointing out that the President of the Republic had to approach Buddhism for the symbol over free India’s national flag Ashoka Chakra, finding nothing from a search into Brahminism. Buddhism again came

403RELIGION NO..................EVERYBODY forward to furnish to the Republic her emblem of the three lions, and when the first President of the Republic was being sworn in, at that history making occasion, idol not of any of the countless Hindu Gods or Goddesses but of the Lord Buddha was installed to record the event, added Dr. Ambedkar. Neither Rama, nor Krishna, infact no God matched the Lord Buddha, he said. No greater seer and leader would be born, Dr. Ambedkar declared. Dr. Ambedkar recalled several instances from Ramayana and Mahabharat and questioned the greatness of Ramachandra and Lord Krishna who were “alleged to have behaved that way.” He said Hinduism propounded the twin theory of one truth and one’s love for one’s own as bigotry which shirked disputes and sought to maintain preponderance of its following intact. He accused Brahmins of having securedly held all the rights except that of Crown which incidentally took the wearer to hell according to Hindu shastra. He asked, how could that religion be loved by those tens of millions on whom perpetual condemnation was perpetrated ? Time had arrived, he declared, when religion should no longer be inherited from father to son like goods and chattels, but should be examined rationally by everybody before personal acceptance. Dr. Ambedkar made it clear that he did not believe as Socialists and Communists did, that religion was unnecessary. He stated categorically, “I believe that religion is necessary for the mankind. When religion ends the society would perish too. After all no Government can safeguard and discipline mankind as niti or dharma can”, Dr. Ambedkar added. Burma’s Ambassador, Sir Maung Gyee, who presided over the meeting, stated that the world which was in pain and trouble would find peace, and solace in Buddhism. An official of the Mahabodhi Society declared the Society’s rejoicing over the fact that “Dr. Ambedkar has joined our ranks”. “Dr. Ambedkar is arriving in Bombay tomorrow.” 1 zz 1. : The Bharat, dated 3rd May 1950.

119 NON-BELIEVERS SHOULD BE CONVERTED TO THE EIGHT-FOLD PATH The Conference of the World Fellowship of Buddhists was held at Candy (Ceylon) from 25th May to 6th June 1950. Dr. B. R. Ambedkar attended the Conference. On 26th May 1950 the representatives of 27 countries came together in the ‘Temple of the Truth’ to discuss the subject of Revival of Buddhism. The resolution regarding brotherhood in the world was passed in the Conference. Thereafter Dr. B. R. Ambedkar addressed the Conference.1 Dr. Ambedkar in his speech said, “I am an interested observer, not a delegate. I came here with some very serious purposes. You probably know that there are people in India who thought the time had come when an effort might be made to revive Buddhism in India. I am one of them. The definite objects of my visit are first, to see Buddhist Ceremonial. Ceremonial is an important part of religion. Whatever rationalists might say, ceremonial is a very essential thing in religion. By coming here I thought I would be able to see the ritual that formed part and parcel of Buddhism. Secondly, I wish to find out to what extent the religion of the Buddha is observed here in its pristine purity and to what extent His Gospel is encrusted by superstition, with beliefs incongruous with Buddhism and Buddha’s doctrines. My third objective is to find out to what extent the Order of Bhikkhus as established by Buddha has been of service to the community and whether that Order is merely engaged in maintaining what is called “purity of life” for itself, or whether it is engaged in serving the laity, advising and making it perfect in the way the Buddha wished it to be. I am interested in finding out to what extent the religion of Buddha is a living 1. : Dalit Bandhu, dated 28th May 1950.

405NON-BELIEVERS....................PATH force or whether it is something which exists by reason of the fact that the people of this country happen to be Buddhists in the traditional sense of the word and having inherited it merely passed it from one generation to another, whether there was the dynamics of religion so far as the country is concerned. The best way I could find out if religion is static or that it has momentum and is dynamic is to study and observe the interest the younger generation of the country displayed, to what extent they devoted their time to religion, to what extent their belief in religion was giving them salvation ( not in the theological sense of salvation after death, but in the life of the world ). Buddhist countries should have not merely fellowship, but promote religion and make sacrifices. Merely to send Bhikkhus to lecture on the Message of the Buddha does not make people accept His way of Life. If the peace of the world is to be assured, it is not by mere lecturing. Those who do not believe in the virtue of the Path should be persuaded to accept it, and it is obvious that countries where Buddhism exists should make sacrifices, establish missions and find funds, so that they can carry on the work of not merely spreading the gospel, but of converting men and women to the Eight-Fold Path.” 1 zz 1. : Report of the Ceylon Conference and Proceedings of the First Session of the World Fellowship of Buddhists held from 25th May to the 6th June 1950 (B. E. 2494)

120 BUDDHISM PAVED WAY FOR DEMOCRACY AND SOCIALISTIC PATTERN OF SOCIETY The Conference of the World Fellowship of Buddhists was held in Ceylon from 25th May to 6th June 1950. Dr. B. R Ambedkar attended the Conference. Addressing an International gathering at Colombo, on June 6th, 1950, Dr. Ambedkar said, “Most people who have studied rise and fall of Buddhism in India would admit that this subject had not been adequately dealt with as it should have been. I have not been able to find any authentic material explaining why Buddhism rose to the height it achieved and why it disappeared in India. To know a subject thoroughly, one must know its relevant traditions exactly and precisely. Similarly, the significance of Buddhism would not be understood unless the exact circumstances which gave birth to it are understood. I disagree with the view that Hinduism has all along been the religion of India. Hinduism is the latest development of social thought in India. The religion of India has undergone three changes. Vedic religion which was practised first gave way, in course of time, to Brahmanism and this in turn to Hinduism. It was during Brahminic period that Buddhism was born. This was because Buddhism opposed inequality, authority and division of society into various classes which Brahminism had introduced in India. It is easy to practise the Vedic religion. In it, performance of yagya (yajnas) is the main puja. The Vedic Aryans used to worship innumerable Gods. They used to please them by performing yagyas. The puja to be performed for these Gods should necessarily be sacred and superb. In those Agrarian times, cows were the chief wealth of the Aryans. Therefore, they used to sacrifice cows to honour their deities. In this way, Vedic Dharma encouraged violence. Brahmins succeded in organising the society only by adopting Vedic yagyas. The Brahmins also