Thongam Chanu Shimran

BA (Hons) Philosophy
Paper: Understanding Ambedkar
Paper Code: 12325905
Prof. Dushyant Kumar
Semester Ⅲ Roll no.: 2020/30

Dr B.R. AMBEDKAR’S VISION ON RELIGION

Abstract: Dr. Bhimrao Ramji Ambedkar is the hero of India who relentlessly thrives to
shape the country into a true nation founded on the notion of liberty, equality, fraternity and
justice. He is widely acknowledged as the leader of untouchables but actually he deserves to
be acknowledged as the leader of the whole nation. He is a true polymath who contributes to
diverse spheres of the country i.e., political aspect, social aspect, economic aspect and most
significantly a social reformer. Among his countless number of works dedicated to these
varied spheres, his unique vision on the aspect of religion can be considered as the most
substantial facet of his goal i.e., the casteless India. The adversity he experienced in the
society as an untouchable serves as the launching pad for him to evaluate and criticize the
prevailing notion of religion in the society. The significance of exploring the philosophy of
religion given by a man born as an untouchable in a Hindu society lies in the fact that a
country with diversity of religion needs an acceptable, unbiased and refined notion of
religion devoid of conservativeness. This paper would deal with Ambedkar’s philosophy of
religion, philosophy of Hindu religion, necessity of religion in Hindu society and notion of
Dhamma.

INTRODUCTION
The definition of religion is often obscure to state but it is generally accepted as “faith of man
in power higher than himself”. It inclines to the focus of metaphysical and philosophical
realm. The foundation of religion is associated with the implications of ideas and thoughts in
life. Every religion has its own philosophy which influences man’s attitude and interactions
among men. Although the origin of religion is still uncertain and its interpretation are varied,
it can be rightly stated that it is an outcome of human’s desire to accommodate with the
mysteries and misfortunes. More than its ontology, the significance lies in the impacts
associated with and resulted from religion in a society which, sometimes, get entangled with
man’s greed and chaos.
Ambedkar’s attention to notion of religion can be said to have started when he was born as
Mahar caste (lower caste untouchable) in a Hindu Society where caste system has become a
religious duty. Religion has always been the most influential factor in all aspects of Indian
society. Religion has been aptly described by Hebert Spencer as “the weft which everywhere
crosses the warp of history”. (Ambedkar, 14 April 1979). Since the evolution of the oldest
religion in India i.e., Hinduism, it has been practising as the culture of the land. The pangs of
untouchability Ambedkar experienced while interacting beyond the confines of his caste
draws his attention to the status of society whose governing body is religion. By the time,
society is governed by religious practices and duties of Hinduism which demands social
hierarchy based on castes. Thus, he feels the need of reflecting upon the concept of religion in
order to found society based on reason and morality.

AMBEDKAR’S INTERPRETATION OF RELIGION

 PHILOSOPHY OF RELIGION

Ambedkar, whilst interpreting a concept, always keeps focus in adopting different

approaches in the light of historical evolution. His philosophical analysis of religion is
critically analysing and passing judgements while dealing with teachings of religion
with a scope of diminishing dogmatic practices. His approach towards the subject
focus on three dimensions stated as: first, understanding the meaning of religion, then
determining an ideal scheme which stands for religion and last but not the least,
adopting a criterion for judging the value of that ideal scheme. Religion has always
been seemed to be related to magic, God and mysteries. However, Ambedkar
redefines religion as propounding of an ideal scheme for governing the society with
the objective of maintaining social order with moral order. Defining an ideal scheme
for which religion stands often finds to be difficult for many primitive religions
except positive religions. By positive religion, Ambedkar refers to religions like
Hinduism, Christianity and Islam whose origins can be traced back to the teachings of
their founders or innovators. Its scheme of governance is already given in the form of
written texts for instance, the divine code of Hinduism called as Manu Smriti. For
criterion judging these schemes of governance, his focus is on the “Religious
Revolution”1. As an impact of this revolution, two new contrasting ideas of religion
develop which he broadly identifies as the religious ideal of antique society and that
of modern society. They have different criteria to judge its scheme of governance,
viz., for antique society, for which the end of religious ideas is society, it is utility and
for modern society, for which the end of religious ideal is individual, it is justice. The
moral goodness of a religion is based on either of these two criteria. Thus, depending
on the end of the religion, the ground of judgement of the philosophy of a region
would be these criteria.

 PHILOSOPHY OF HINDU RELIGION

The analysis would focus on whether Hindu religion holds either of the two criteria
mentioned above: justice and utility. According to Ambedkar, justice is another name
of equality, liberty and fraternity. So, basically, he would delve into the matter of
these three ideals as the basis of criteria.
One essential characteristic of Hinduism is recognition of inequality. This is justified
by the prevailing system of caste where different castes in the society are graded
1
Religious Revolution refers to those revolutions that bring the disruption of the Empire of Religion which used
to cover the whole field of human knowledge. For instance, the Copernicus Revolution freed astronomy from
the dominant of religion. It is the result of the warfare of science against the theology for 400 years
establishing freedom of thought. (Ambedkar, 14 April 1979)
 vertically. Caste is an evolution of Varna system (Ambedkar, Caste and Class, 2002).
Manu Smriti is the preacher of the Varna system. According to Manu, Brahmin holds
the highest rank followed by Kshatriya which is followed by Vaishya below which
lies the Shudra and the lowest position is held by Ati Shudra (untouchables). Shudras
and Ati Shudras are regarded as slaves for whom every sort of dreadful rules and
punishments are strictly written in Manu Smriti. On the other hand, Brahmans are at
the pedestal enjoying all sort of comforts and they are ruled out of any kind of
punishments even though they commit the same deed which is taken as punishable for
lower castes.

Ambedkar highlights three criteria for liberty: social equality, economic security and
availability of knowledge. As mentioned above, social equality is absent in Hinduism.
Regarding economic security, freedom of occupation is absent in the system.
Occupation of each caste is predetermined before birth in Manu Smriti like Shudras
are born to serve the higher castes. This, moreover, means that people are induced to
serve the ends chosen by others. Last but not the least, concerning availability of
knowledge, the two criteria need to be fulfilled are formal education and literacy. For
Hinduism, formal education means study of Vedas only. Formal education is only
meant for the three higher castes but teaching of Vedas can be done only by Brahmin.
The lower castes are excluded from both. As a result, they are illiterate as reading and
writing cannot be practised without studying Vedas. Thus, the question of liberty is
also lacking in Hinduism.

The last criteria of justice i.e., fraternity means fellow feeling. In Hindu society, the
hierarchical characteristics of caste system arouses feeling of hatred and resentment
among the castes. There is a purana called Sahyadrikhand where Brahmin is treated as
the filthiest caste just like Manu Smriti does with Shudras and Ati Shudras. The
feeling of contempt is between every caste irrespective of being higher or lower
though it is intense for the lower castes. Ambedkar states that the absence of fraternity
in the society is due to nature of exclusiveness in it. Fraternity grows when there is
sharing of emotions and life culture of which Hindu society is devoid of.

Having been discussed about justice, the last criteria for the ideal scheme of
governance is utility. As discussed above in the question of justice, Hinduism has
been proved to be unjust for individuals and such scheme cannot be proven as utility
to the society either. Experience cannot be condemned as the criterion for the ideal
scheme as Hinduism does because so far, following the system of Chaturvarna2,
Hinduism cannot form the common front, cannot bring prosperity and is still holding
the same position without any advancement. Social utility can be brought when
different aspects of castes are combined and considered together. Thus, Ambedkar
interpreted that Hindu philosophy does not serve either justice or utility.

NECESSITY OF RELIGION IN A SOCIETY

2
Chaturvarna is a Sanskrit word- chatur means four and varna means groups- means four groups viz.,
Brahmin, Kshatriya, Vaishyas and Shudra.
Ambedkar does have a lot of criticisms against Hinduism however, he claims the
requisite of religion in Hindu society. In order to understand this, we have to know the
function and purposes of religion in a society. In ancient times, religious practices
precede religious doctrines and religion is all about rites and rituals for them. Citing
the case of savage society, their religion is concerned with life processes such as
events of birth, attaining of manhood, sickness, marriage, death, war and food. Thus,
since the origin, the true essence of religion is concerned with social processes. All
those rites and rituals, so called tabu and totem, are only the means for their ends
which is preservation of life. Thus, religion is essential for social life and for an
individual to participate in the society. Religion emphasizes, universalises social
values and brings them to the mind of the individual who is required to recognize
them in all his acts in order that he may function as an approved member of the
society (Ambedkar, Religion: Conversion 'away from Hindus', 2002). According to
Professor Ellwood, religion functions like law and government through which society
controls over the conduct of the individual in order to maintain social order.
Ambedkar is against Karl Marx that religion has no importance in our life. He agrees
with Professor Ellwood that religious processes rationalise man’s impulses and
emotions rather than his precepts. Ambedkar’s true notion of religion is social base
which governs under the principle of equality, liberty and fraternity.

The notion of Dhamma

When Ambedkar looks for a religion which has social base and whose teachings give
social message, Buddhism fits the position according to him. The doctrine of
Buddhism is associated with Ahimsa (non-violence). Buddha preaches religion as
necessity for a free society. The doctrine of his teaching is nothing but “Dhamma’.
Dhamma is maintaining purity of life which he classifies into three forms: purity of
body, purity of speech and purity of mind. Purity of body refers to abstaining from
stealing, from taking life and from sinful life. Purity of speech refers to abstaining
from idle babble. Purity of mind refers to having malevolent of heart and right view.
Attaining nibbana is Dhamma. Nibbana means salvation of the soul. There are three
ideas which underlie his conception of Nibbana. Of these, the happiness of a sentient
being as distinct from the salvation of the soul is one. The second idea is the
happiness of the sentient being in Samsara while he is alive. The third idea which
underlies his conception of Nibbana is the exercise of control over the flames of the
passions which are always on fire. (Ambedkar, What is Dhamma?, 1957). Dhamma is
giving up cravings which is the root cause of unhappiness. Dhamma holds for
believing that everything is impermanent and Karma is the instrument of moral order.
Dhamma consists of Prajna and Karuna. Prajna means understanding while Karuna
means love. Buddha makes Prajna one of the two corner stones of His Dhamma to
prevent leaving any superstition and Karuna is the second corner stone without which
society can neither live nor grow. (Ambedkar, Religion and Dhamma, 1957). Our
society needs Dhamma because Dhamma refers to righteousness. Ambedkar claims
Buddhism as the religion which can level the inequality by privileging the poor and
exploited.

CONCLUSION
 Ambedkar attempts to present an interpretation of religion which can fit in modernity.
His analysis on the philosophy of religion gives the understanding about the evolution
of religion over time. As a scholar, he believes that modernity is an advance over
previous epochs. His speculation towards the revolution of religion can be seen as his
motive to refine the essence of religion in such a way that it can be called as the
culture of modernity. Religion should be founded on the principle of equality, liberty
and fraternity which do justice to each and every section of the society thus
cultivating its utility towards the society. He believes that morality should be the true
essence of religion which further asserts the need of cultivating rational enquiry.
Moral dilemma can be resolved when it is speculated and inquired rationally.
Actually, justice is the foundation of morality and religion that does justice is the need
of the society.

Ambedkar believes in the power of religion and its need but devoid of superstition
and dogmatic practices. For him, religion is not preaching God but it is the principle
on which the society is governed. So, moving away from established religion, he
wants to establish secular religion. Religion is established by the man and its purpose
should be the safeguard of moral domain. And he discovers this purpose in Buddhism.
He finally converted into Buddhism on October 14, 1956 at a traditional ceremony at
Deekshabhoomi, Nagpur. His decision is not taken impulsively. He speculates every
religion, produces arguments and reasons from every aspect. After thorough study, he
claims Buddhism as the most scientific religion and Dhamma as the best teaching.
His conversion to Buddhism has not only emancipated himself from the adversaries of
being a Dalit, but also left an imprint of secularity. Ambedkar’s religious movement
and his unique vision on religion has given a new identity to the Dalits and to the
underprivileged sections of the society.

BIBLIOGRAPHY

 Ambedkar. (14 April 1979). Philosophy of Hinduism. In Ambedkar, Writings and Speeches Vol
3 (pp. 3-94). Maharashtra: Dr. Ambedkar Foundation.

 Ambedkar. (1957). Religion and Dhamma. In Ambedkar, The Buddha and His Dhamma .
YMCA Library Building, Jai Singh Road, New Delhi, 110001: Oxford University Press.

 Ambedkar. (1957). What is Dhamma? In Ambedkar, The Buddha and his Dhamma . YMCA
Library Building, Jai Singh Road, New Delhi, 110001: Oxford University Press.

 Ambedkar. (2002). Caste and Class. In V. Rodrigues, The Essential Writings of B.R. Ambedkar
(pp. 99-105). 22 Workspace, 2nd floor, 1/22 Asaf All Road, New Dehi: Oxford University
Press.

 Ambedkar. (2002). Religion: Conversion 'away from Hindus'. In V. Rodrigues, The Essential
Writings of B R Ambedkar (pp. 219-238). 22 Workplace, 2nd Floor, 1/22 Asaf Ali Road, New
Delhi 110002: Oxford University Press.

 Sharmila Rege. (2013). Castes in India Their mechanism, genesis and development, Against
the Madness of Manu. Nayavana