It is true that in Buddhism there is no God. Ambedkar was a religious man but did not want hypocricy in the name of religion. Dr Ambedkar also attended various meetings with people of different faiths and denomination analysing the pros and cons of conversion and its implications for the country’s Dalit population. SUPPORT THE AMBEDKARITE TODAY MAKE A CONTRIBUTION TODAY >>>, SUBSCRIBE TO THE AMBEDKARITE TODAY NEWSLETTER, Ambedkar’s Interpretation of Religion: A Dalit Point of View. Ambedkar who was born in an "untouchable" family carried on a relentless battle against untouchability throughout his adult life. The cause assigned for this torpor… is said to be the fundamental assumption made by all Muslims that Islam is a world religion, suitable for all people, for all times and all conditions.” Dr. Ambedkar quotes an unnamed source saying: “It is indeed one of the salient features of Islam that it immobilizes in their native barbarism the races whom it enslaves. Ambedkar’s views on anything are always a treat to read. Is Religion necessary and what is the philosophy of religion for Babasaheb Ambedkar? The moment it degenerates into rules, it ceases to be a religion, as it kills responsibility which is an essence of the true religious act.” – B… Thanks you so much Dr. for such an enlightening and thought provoking text. Ambedkar established the Independent Labour Party(ILP) in 1936 with an agenda to fight the social, economic and political rights of the working class. Mobile: +919968527911, Email: firstname.lastname@example.org, Prathama Banerjee is an associate professor of history at the Centre for Study of Developing Societies (CSDS), New Delhi. Yet modernity failed to either abolish religion or turn it into private faith. Religion thus re-entered discourses of modernity, but through the backdoor as it were. A collection of thoughts and quotes by B.R Ambedkar on relationships, life, religion, caste, equality, democracy, ethics, society, freedom and liberty. Anupama Rao (Barnard History). So far as this aspect of the case is concerned I would advise the Depressed Classes to insist upon a complete overhauling of Hindu Society and Hindu theology before they consent to become an integral part of Hindu Society. These became overwhelmed by their welcome, and in the end – against original intentions – in fact, converted to Sikhism. That Hinduism prohibits intermarriage between Hindus and Muslims is quite well known. He explained that religion , social status and property are all the sources of power and authority that come into play in different situations. शेखर, Both the RSS and Golwalkar were opposed to the Constitution. Islam is equally narrow in its social code. If so the building up of the Communist State is a useless effort. It is clear that Ambedkar had quietly moved away from the modern Kant-ian sense of morality as a purely mentalist and rational judgment (Kant said that morality needed no religious backing). Forward Press brings a unique perspective and depth to the issues of India’s backward classes and backward regions – a voice of the “silenced majority”, the Dalit-Bahujans. The conversion Ambedkar spoke of did not take place for another twenty years, but from 1936 onwards, he began to explore the possibilities of conversion to another religion for himself as well as all Hindus. We believe in speaking the truth and bringing out the caste realities which are kept hidden by mainstream media. The first is to explore the considerable holdings of the American Marathi Mission located at Burke (UTS) and Andover-Harvard Theological Library. According to them, the constitution is for managing a state and not a national constitution. More generally, he helps us develop both a critique and an understanding of religion as a phenomenon. Harking back to his earlier distinction between rules and principles, Ambedkar said that the new world needed a religion because law (the regime of rules as it were), in which we as moderns put too much faith, was an ineffective and unreliable instrument for the transformation of society. If I am disgusted with Hindus and Hinduism it is because I am convinced that they cherish wrong ideals and live a wrong social life. To ensure equality, thus, Marxism sacrifices liberty. It could of course be asked that if Ambedkar’s real stake was in morality as responsible action, then why call it religion at all. For him, the religious subject and the subject of religion is not god, not soul, but the ordinary, mortal, finite human being in his or her everyday life. It is imbedded in religion. Dr Babasaheb Ambedkar on Brahmanism. Also in the photo are Savita Ambedkar and Burmese prime minister U.Nu. He chose Buddhism because he recognized that if you drop the religious aspects- the philosophy is essentially humanist. In his text Philosophy of Hinduism, Ambedkar said that religion was constitutive of the human condition because it dealt with elemental questions of life such as of birth and death, nourishment and disease. It could of course be asked that if Ambedkar’s real stake was in morality as responsible action, then why call it religion at all. The result, as we know, is dictatorship and violence. It is the brotherhood of Muslims for Muslims only. It cannot also be understood, as some seek to do, within the framework of “civil religion”, as proposed by Jean Jacques Rousseau in The Social Contract. According to Ambedkar, the former justified the current plight of the Untouchables as caused by their own prior failings and the latter denied political status to the Untouchables’ efforts at liberation, because it was evidently desirous and interested action. The postcolonial scholar may object to representations of Ambedkar as someone who thought that life in India was wholly inconceivable without religion as a species of Orientalism, but Ambedkar was unequivocally clear about how religion had shaped him and the place it was destined to occupy in the liberation of dalits Rules called for conformity. आंबेडकर और महात्मा गांधी दो भिन्न-भिन्न विचारधाराओं के प्रतिनिधि हैं। वैश्विक संदर्भ में आंबेडकर पाश्चात्य दर्शन (तर्क) के पक्ष में खड़े हैं तो गांधी गैर पाश्चात्य दर्शन (आस्था) के पक्ष में खड़े हैं। भारतीय संदर्भ में डा. Forward Press also publishes books on Bahujan issues. Buddhism goes further than basic non-violence, teaching against many kinds of societal divisions. They turned their religious, social political and economic life into such that it could not be described as human life. They take shelter under the plea that the State will ultimately wither away. There are two questions, which they have to answer. And a constant pursuit of knowledge, self-analysis and wisdom. Ambedkar’s rethinking of religion is a vast subject. It also prohibits intermarriage between Muslims and Hindus. ... irrespective of Caste and religion can work. Forward Press Books sheds light on the widespread problems as well as the finer aspects of Bahujan (Dalit, OBC, Adivasi, Nomadic, Pasmanda) society, literature, culture and politics. Yet religion continues to play a determining role in our contemporary society – both in politics and in ordinary people’s everyday lives – and most of us remain but helpless witnesses to this fact. Sorry, your blog cannot share posts by email. (This reminds us of Marx’s famous statement that the working classes have no country.) I started temple entry Satyagraha only because I felt that was the best way of energising the Depressed Classes and making them conscious of their position. It required a commitment that was akin to religious faith, inspiring, if necessary, a fight to the end, even sacrifice. Here, I can only foreground a few important aspects of it and invite the readers to elaborate on them further. Through an anthropological study of “primitive” religions, Ambedkar argued that early forms of religion did not have a concept of God or even of morality. Ambedkar’s views on anything are always a treat to read. Rules determine, principles produce a responsible freedom. It is much more fundamental. Ambedkar has aged well. Dr. Ambedkar's role as a prominent constitution maker of India is quite well known. Founder / Co Founder: Buddhist Society of India, Independent Labour Party, Scheduled Castes Federation, Samata Sainik Dal. This, coming from the greatest constitutionalist and legal reformer of our times, unmistakably tells us that Ambedkar was rethinking religion here with reference to the limits of the modern state and modern liberalism’s “rule of law”. Dr. Ambedkar’s quote that religion “cannot be a matter of rules” was written on another postcard. The history of religion is a history of revolutions, Ambedkar said, and to understand religion we must pay attention to the convulsive changes that religion has gone through in the world. I consider the foundation of religion to be essential to the life and practices of a society.” 9. His views on constitutionalism, democracy, caste, religion, individualism, and economics not only influenced countless people over the years, they also had a profound impact on the very foundations of Indian democracy. Religion is the most powerful force of social gravitation without which it would be impossible to hold the social order in its orbit.” It is because religion has a social function, Dr Ambedkar believed that a person has a right to question its viability as to how well it served that individual socially. “I like the religion that teaches liberty, equality & fraternity.” 10. They come together in complicated ways, and sometimes even compete with each other. Through this revision of the karma theory, what Ambedkar did was to foreground ordinary, everyday activities of life as the critical site of moral judgments – the realm of the quotidian, where caste really played out in all its violence and discrimination – thus denying the centrality ascribed by the nationalist elite to spectacular revolutionary, exceptional or sacrificial action. “Some people think that religion is not essential to society. Ambedkar on Religion Monday, February 7, 2011 I came across what I think is an excellent opinion on religion. Dr. Ambedkar was a religious person in some ways. As I believe I have achieved that purpose I have no more use for temple entry. B.R. In The Buddha and his Dhamma, written just before his death, Ambedkar offers us a conception of religion in its purest and barest form, i.e. Your generous support can empower thousands of Dalits by giving them the tools they need to create a better life for themselves and their families. Political community has to be built, painstakingly, against all odds and for the first time ever, from an ancient condition of hierarchy and exploitation. But I do not think there can be any serious controversy that these are not the norms. This project has two interconnected aims. So when Ambedkar criticized Hinduism, it offended many of his contemporaries, including Gandhi, because it appeared to be also a criticism of Indian nationalism. In other words, Ambedkar’s rethinking of religion cannot be understood within liberalism’s framework of secularism and religious tolerance. You give us the means to help some of the most oppressed people on earth. The second defect of Islam is that it is a system of social self-government and is incompatible with local self-government because the allegiance of a Muslim does not rest on his domicile in the country which is his but on the faith to which he belongs. So far I know, the religion which satisfies all these tests is Buddhism. While Ambedkar insisted that religion was both inevitable to and necessary for public life, he strongly denied that all religions are good. I realise that the world is an imperfect world and anyone who wants to live in it must bear with its imperfections. A remarkable and counter-intuitive statement if anything – that an act qualifies to be a religious act when, wrong or right, it is undertaken in responsibility! To Ambedkar, the most important revolution in the history of religion was the invention of God! “Bhakti in religion may be a road to the salvation of the soul. According to him for eradication of caste, it is necessary to break the religious notion on which caste system is laid down. prepared to bear with the imperfections and shortcomings of the society in which I may be destined to labour, I feel I should not consent to live in a society which cherishes wrong ideals or a society which having right ideals will not consent to bring its social life in conformity with those ideals. Unlike Gandhi and the orthodox Jains, Buddha understood that in some cases violence was inevitable and even just. That is probably the reason why Maulana Mahomed Ali, a great Indian but a true Muslim, preferred to be buried in Jerusalem rather than in India. In his Speech at G.I.P. 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