Introduction

Dr. Bhimrao Ramji Ambedkar (1891–1956) stands as one of the most transformative figures in modern Indian history. Known as the architect of the Indian Constitution and a tireless campaigner against the oppressive caste system, Ambedkar’s intellectual and spiritual journey culminated in his embrace of Buddhism—not as a return to ancient religion, but as a revolutionary ethical and social framework. For secular Buddhists seeking to understand how Buddhism can serve as a force for human liberation and social justice, Ambedkar's reinterpretation of the Buddha’s teachings offers a profound point of convergence. This article explores Ambedkar’s critique of caste, his studies on Buddhism, the founding of Navayana Buddhism through his work, The Buddha and His Dhamma (1957/2011), and the relevance of his insights to contemporary secular Buddhist practice.

Ambedkar and the Fight Against Caste

Born into a Dalit (formerly "Untouchable") Mahar family, Ambedkar personally experienced the brutal exclusion and degradation imposed by the caste system. Despite systemic discrimination, he pursued higher education with determination, earning doctorates from both Columbia University and the London School of Economics (Zelliot, 2005). His early activism focused on the civil and political rights of Dalits, culminating in the Poona Pact of 1932 and his instrumental role in drafting the Indian Constitution, which outlawed untouchability.

Ambedkar saw the caste system not merely as a social hierarchy but as a spiritual and psychological enslavement, deeply rooted in Hindu religious ideology. He argued that Hindu scriptures legitimized inequality and that social reform could not succeed without challenging the theological foundations of caste (Ambedkar, 1936). His radical conclusion was that true equality required a break from Hinduism and the creation of a new ethical community—leading him to Buddhism.

Ambedkar’s Study of Buddhism

Ambedkar’s turn toward Buddhism was not a sudden conversion but the result of decades of study. He examined Buddhist texts from both Theravāda and Mahāyāna traditions and was particularly influenced by the early Pāli canon. He appreciated Buddhism’s rationalism, its rejection of divine authority, and its moral teachings focused on human suffering and its cessation. However, Ambedkar also found much of the inherited Buddhist tradition inadequate for addressing the needs of oppressed people in modern India.

In his view, the original teachings of the Buddha had been distorted over time by scholasticism and ritualism. He believed that the Buddha had offered not just a spiritual path but a revolutionary social ethic, one that actively resisted inequality, caste divisions, and exploitation. As Ambedkar put it: "Asceticism he [the Buddha] found to be useless. It was vain to attempt to escape from the world... What is necessary is to change the world and to make it better" (Ambedkar, 2011, p. 132). He envisioned a Buddhism stripped of dogma and oriented toward ethical living and social reform.

The Buddha and His Dhamma: A Secular Reinterpretation

Published posthumously in 1957, The Buddha and His Dhamma serves as both a biography and a theological manifesto. Ambedkar portrays the Buddha not as a metaphysical figure or an object of devotion but as a human teacher and reformer. The Buddha's teachings, according to Ambedkar, are grounded in reason, compassion, and ethical action. They reject supernaturalism, priestcraft, and the idea of salvation through divine grace.

Ambedkar’s Buddha emphasizes the primacy of suffering (dukkha), not as a metaphysical abstraction, but as the lived experience of social injustice, poverty, and oppression. "The Dukkha that a man suffers is not due to his past Karma. It is largely due to circumstances" (Ambedkar, 2011, p. 249). He reinterprets the Four Noble Truths in socio-ethical terms, arguing that suffering arises from systemic conditions, not merely individual craving. He critiques the traditional understanding of karma, writing: "The law of Karma as formulated by the Brahmins... was calculated to sap the spirit of revolt completely" (p. 205).

This reinterpretation marks the foundation of Navayana ("New Vehicle") Buddhism—a modern, humanistic tradition that prioritizes social transformation and ethical community over metaphysical speculation. "The duty of a true Bhikkhu lies not in living in solitude or in prayer but in serving people, in relieving their suffering and in spreading Dhamma" (p. 209). For Ambedkar, the Buddha’s path was grounded in liberatory action, not ascetic withdrawal.

Ambedkar’s Conversion and the Birth of Navayana

On October 14, 1956, Ambedkar formally converted to Buddhism in Nagpur along with approximately 500,000 Dalits. This mass conversion was a political and spiritual act, signaling a collective renunciation of caste slavery and a new identity rooted in dignity, reason, and equality. Ambedkar’s "22 Vows," recited by all converts, explicitly rejected Hindu deities, rituals, and the authority of the Brahminical order (Omvedt, 2003).

Navayana Buddhism thus became both a personal and collective path of liberation. It rejected karma and rebirth as deterministic doctrines and interpreted them instead as metaphors for ethical causality and responsibility. "The idea of rebirth serves no purpose except to make man a slave" (Ambedkar, 2011, p. 250). In this way, Ambedkar aligned the Dhamma with Enlightenment values of liberty, equality, and fraternity.

Secular Buddhism and Ambedkar’s Legacy

Secular Buddhism, especially as developed in the West, often emphasizes mindfulness, ethics, and psychological insight without adherence to supernatural beliefs or ritualism. Yet it has sometimes been critiqued for being too individualistic or disconnected from systemic social issues. Ambedkar’s vision offers a powerful corrective.

Ambedkar’s approach deconstructs the notion of Buddhism as an apolitical path and reclaims it as a vehicle for confronting real-world suffering. "Religion must be made to touch the heart of economics and must be made to give a moral sanction to it" (Ambedkar, 2011, p. 406). His emphasis on community, education, and collective ethical action can inspire secular practitioners to move beyond the cushion and into civic engagement.

His rejection of karma as fatalism and rebirth as literal doctrine parallels the naturalistic interpretations favored by secular thinkers such as Stephen Batchelor (2015). Both see the Buddha as a pragmatic philosopher concerned with human flourishing, not as a divine savior. Furthermore, Ambedkar challenges secular Buddhists to confront their own cultural and social positionality. His life reminds us that Buddhism is not merely a path to personal serenity but a call to solidarity with the marginalized.

Adapting Ambedkarite Buddhism in Contemporary Practice

To adapt Ambedkar’s teachings in contemporary secular Buddhist settings, practitioners might consider the following:

• Ethical Praxis Over Metaphysics: Center Buddhist practice on ethical living, compassion, and critical inquiry, avoiding dogma or supernatural claims.

• Community and Social Justice: Build Sanghas that actively engage in social justice work—supporting marginalized communities, advocating for equality, and challenging structural injustice.

• Reinterpreted Teachings: Embrace Ambedkar’s sociological reading of core teachings like the Four Noble Truths and the Noble Eightfold Path as tools for personal and collective liberation.

• Non-Ritualized Practice: Maintain minimalist rituals and focus on contemplative practices, study, and ethical dialogues, much in the spirit of Ambedkar's rationalism.

• Inclusivity and Equity: Foster inclusive spaces where diverse identities are honored and where social equity is not a secondary concern but central to Buddhist ethics.

Conclusion

Dr. Bhimrao Ramji Ambedkar’s engagement with Buddhism was both a return to a historical tradition and a bold reconstruction of its meaning. His vision of Buddhism as a path of rational ethics, human dignity, and collective liberation aligns profoundly with the aims of secular Buddhism. The Buddha and His Dhamma is not merely a book—it is a call to action. For secular Buddhists, Ambedkar offers not just a historical example, but a living guide to how the Dhamma can be a force for compassion, resistance, and justice in an imperfect world.

References:

Ambedkar, B. R. (1936). Annihilation of caste. Retrieved from https://www.ambedkar.org/ambcd/02.Annihilation%20of%20Caste.htm

Ambedkar, B. R. (2011). The Buddha and His Dhamma (original work published 1957). Mumbai: People's Education Society.

Batchelor, S. (2015). After Buddhism: Rethinking the Dharma for a secular age. Yale University Press.

Omvedt, G. (2003). Buddhism in India: Challenging Brahmanism and caste. Sage Publications.

Zelliot, E. (2005). From untouchable to Dalit: Essays on the Ambedkar movement. Manohar Publishers.