DR. B. R. AMBEDKAR:
Hero of the Buddhist renaissance in India
Ven. Vinagarakkhita Thera
Buddhist renaissance: Dr. B. R. Ambedkar was not born Buddhist but his mind was inclined towards Buddhism from his very childhood. His first initiation into Buddhism happened in Bombay when a meeting was held to felicitate him on his success in the Matriculation.
In this meeting a booklet titled 'Life of Buddha' was presented to him by Krishna Arjun Keluskar, a well-known Marati author and social reformer. This generated much interest to read and know more on Buddhism and thus finally developed faith in Buddha Dhamma and Sangha.
His faith can be seen from his vivid descriptions to his collegues at Buddhist excavations site near Mahad on how the disciples of the Buddha in His days remained celibates, embraced simplicity and served society selflessly.
He was so much inspired by these ancient remains that, as mark of respect and reverence, he asked his colleagues not to occupy any of the seats as they might have been the seats of the Buddhist monks. For the first time in 1935 Dr. B. R. Ambedkar made known his intention of leaving Hinduism in a conference held at Yeola.
The Sikhs, Muslims and Christians promptly tried to induce him to embrace their religion by offering enormous funds and other amenities not only for himself but also for his followers. But it was his deep confidence in the Buddha, Dhamma and Sangha that no other religion could win him at all. Once he said 'The first point, which marks off the Buddha from the rest, is his self-abnegation.
Jesus insists that he is the Son of God. Mohammed went a step further. He claimed that he was the messenger of God on earth and insisted that he was the last messenger. Krishna went a step beyond both Jesus and Mohammed. He claimed that he was "Parameshwar"- the God of Gods.
The Buddha never arrogated to himself any such status. He was born a son of man and was content to remain a common man and preached his dhamma as a common man. Jesus, Mohammed and Krishna claimed for themselves a role of Mokshadata. The Buddha was satisfied with playing the role of Margadata.
Contribution to Buddhism In 1948 Dr. Ambedkar in order to educate his followers got reprinted. Lakshmi Narasu's book 'The Essence of Buddhism' and recommended it for the study of the would-be Buddhists. He himself authored a book titled 'The Buddha and His Dhamma' which came out as a posthumous publication in 1957.
In May 1950 Dr. Ambedkar visited Sri Lanka to participate in the first conference of the World Fellowship of Buddhists and observed the Buddhist ceremonies and rituals, saw how the bhikkhus preached and found out how the Sri Lankan Buddhists have kept Buddhism alive even when the neighbouring India, the motherland of Buddhism had lost it.
After this visit to Sri Lanka, wherever Dr. Ambedkar went, he talked about Buddhism, its past glory and its future prospects. In one of the meetings on September 29, 1950, he declared that he would devote the rest of his life to the revival and spread of Buddhism in India.
On knowing this declaration, Sankar's Weekly of Delhi, a periodical devoted to cartoons, humorously called him 'Bhikkhu Bhimrao'. If he would have survived for some more years after his conversion to Buddhism in 1956, definetly he might have become a bhikkhu to spread Dhamma and fullfil his dream of making India a Buddhist India.
Dr. Ambedkar's love and devotion for Buddhism is evident from the Constitution of India of which he was the chief architect. It was due to his efforts that the Buddhist wheel of Dhammachakra also known as Ashoka Chakra was incorporated in the Indian national flag and the Lions from an Ashokan Pillar at Sarnath was adopted as National Emblem by the constituent Assembly. Thereby officially giving India its age old Buddhist identity.
In December 1954 Dr. Ambedkar went to Burma to participate in the conference of the World Fellowship of Buddhists which was held at Rangoon. While in Burma, he was the guest of Dr. R. L. Soni, Director-in-Chief of the world institute of Buddhist Culture. There while with Dr. Soni, he finally decided to formally embrace Buddhism in 1956. Dr. Ambedkar had great fascination for the Buddhist worship also. He wanted his followers to follow the Buddhist way of life as diligently as possible.
For their benefit and guidance he published in 1956 'Bauddha Pooja Path' a Manual for Buddhist Worship, in Pali and Marati. He bought five acres of land near Bangalore city to build a Buddhist Aramaya which is now completed along with a big stupa. Giving a talk for the B.B.C. London on 12th May 1956 Dr.Ambedkar said: I prefer Buddhism because it gives three principles in combination which no other religion does.
All other religions are bothering themselves with God and Soul and life after death. Buddhism teaches Prajna (understanding as against superstition and supernaturalism). It teaches Karuna (love). It teaches Samanathmata (equality). This is what man wants for a good and happy life on earth. These three principles of Buddhism make their appeal to me.
These three principles should also make an appeal to the world. Neither God nor Soul can serve Society. Again Dr. Ambedkar speaking on the subject Buddhism and Communism at the closing session of the Fourth Conference of the World Fellowship of Buddhists in the State Gallery Hall in Kathmandu (Nepal) ,on 20th November 1956 said: It is not necessary for the Buddhist people to go to Karl Marx to get that foundation. That foundation is already there, well laid. It is the first proposition with which the Buddha begins his sermon-the Dharma-Chakra Pravarthana Sutta.
Therefore, to those who are attracted by Karl Marx, I say, study the Dharma-Chakra Pravartana Sutta and find out what the Buddha says. And you will find sufficient satisfaction on this question. The Buddha did not lay the foundation of his religion either on god, or on soul, or anything supernatural as to that. He laid his finger on the fact of life - people are living with suffering.
Therefore so far as Marxism or Communism is concerned, Buddhism has enough of it. And the Buddha has said it 2000 years before Marx was born. And this is what I want to say, in conclusion, that one of the greatest things I find in Buddhism is that His system is a democratic system.
The Buddha told the Vajis when the Chief Minister of Ajat Shatru went to ask Him, that Ajat Shatru wants to conquer the Vajis, and he said Ajat Shatru won't be able to do it until the Vajis follow their ways of their age-old system. It is unfortunate that the Buddha did not explain in plain terms what He meant.
But there is no doubt about it that what the Buddha was referring to was the democratic and the republican form of Government, which the Vajis had. He said, so long as the Vajis were following their system, they would not be conquered.
The Buddha, of course, was a great democrat. I have been a student of politics, and I have spent a great deal of time in studying Karl Marx, Communism and all that, and I have also spent a good deal of time in studying the Buddha's Dhamma, and after comparing the two I came to the conclusion that Buddha advise with regard to the great problem of the world namely that there is Dukkha, that the Dukkha must be removed, that the Buddha's method was the safest and the soundest, and I advise the younger generation of the Buddhist countries to pay more attention to the actual teachings of the Buddha.
Thus the contribution of Dr. B.R.Ambedkar is that he revived Buddhism in India and also at international level tried to replace Communism with Buddhism with his convincing talks on public platforms. Dr. Ambedkar was the first to suggest the formation of a World Buddhist Mission to spread the message of the Buddha to the world.
The founder Director in Chief of the World Institute of Buddhist culture from Burma Sri R.L. Soni once said 'When I think of Dr. Ambedkar, he appeals to me as a gentleman of distinction, great scholar, a brilliant author, an able statesman, an outstanding social reformer, a remarkable law giver, a patriot in the true sense, a lovable friend, and a dhammaduta par excellence.
Multitalented, this devoted son of mother India laboured hard to remove the blot of Untouchability from her face. A man of practical sense, this intellectual luminary was, above all, a far-sighted religious leader. He was certainly the hero of the contemporary Buddhist renaissance in India. Moreover in the annals of the worldwide revival of Buddhism in the mid-twentieth century, he stands out as a beacon for all times and climes. Dr. B. R. Ambedkar's 115th Birth Anniversary is on 14th April. ---
Rich Dhaniya talks to the Buddha
Dhaniya sutta: In the Dhaniya sutta a wealthy herdsman by the name of Dhaniya talks about himself rather boastfully when he has a conversation with the Buddha. Dhaniya: "I have boiled my rice and finished my milking. By the banks of the Mahi River I live with my companions. My house is roofed and the fire is lit. So, O sky-deva, if you wish, rain." The Buddha: "I have no anger and my mind Is free from callousness.
For one night I stay Near the banks of the Mahi River. My house is roofless. My fire is not burning. So, O sky-deva, if you wish, rain!" 'My house is roofless' probably refers to the recluse who lives without the shelter of any house. It could also refer to the unconditioned state of openness of the truly Liberated Ones. 'My fire is not burning' could similarly refer to the karma-less state wherein all the fires of desire are no more.
Dhaniya: "There are no gadflies here. In the lush grassy fields the cows are grazing. They can endure rain if it comes. So, O sky-deva, if you wish, rain!" The Buddha: "There is a well-timbered raft. Having crossed over the flood That sweeps one away from Liberation, I have reached the further shore of Nirvana. I need the raft no more. So, O sky-deva, if you wish, rain!" Dhaniya: "Attentive is my wife, not loose. She has been with me for long. She is nice.
I hear nothing bad of her. So, O sky-deva, if you wish, rain!" The Buddha: "Attentive is my mind, fully free. Over a long time it has been well tamed. No longer is there anything Unwholesome in me. So, O sky-deva, if you wish, rain!" Dhaniya: "I am self-supporting. My sons who are living with me enjoy good health. I hear nothing bad of them. So, O sky-deva, if you wish, rain!" The Buddha: "I am not the servant of anyone.
With my own earnings I wander in the world. I need no wage. So, O sky-deva, if you wish, rain!" Dhaniya: "I have cows, calves, pregnant cows, heifers as well as a bull that lords it around the cows. So, O sky-deva, if you wish, rain!" The Buddha: "I have no cows, No calves, No pregnant cows, No heifers and No bull that lords it around the cows. So, O sky-deva, if you wish, rain!" Dhaniya: "The stakes are firmly grounded and unshakeable.
The munga grass ropes are new and of such high quality that the cows cannot break them. So, O sky-deva, if you wish, rain!" The Buddha: "Like a bull that breaks its bonds, Like an elephant that tears a creeper apart, Never again will I enter into a womb. So, O sky-deva, if you wish, rain!" All of a sudden there was a heavy shower that filled both the low-lying lands and the high.
On hearing the sound of the rain, Dhaniya declared, "Great is our gain after seeing the Buddha! O great Sage, be our teacher, we seek refuge in you, O Seer!" "Both my wife and I are attentive. We shall lead the holy life before the Happy One. We shall terminate the cycle of births and deaths and end suffering." Mara (the Evil One): "He who has sons takes delight in having sons. He who has cows takes delight in having cows.
For attachment is man's source of delight. But the one without attachments has gone beyond the need for delight." The Buddha: "One with sons will grieve over his sons. One with cows will grieve over his cows. For attachment, Is the source of man's grief But the one without attachments, Being carefree, never grieves." Courtesy: The First and Best Buddhist Teachings ---
'Against the stream'
Prema Ranawaka-Das
Micca ditti: That Buddhism goes "against the stream" of wrong understanding (micca ditti) prevalent in the world is evidenced by the frenzied attempt of all and sundry to destroy it or, if that is impossible, to adulterate and distort it beyond recognition.
Apart from the normal conversion tactics, there is the more diabolical trick of recruiting hirelings, posing as Buddhists to twist its true meaning. Not surprisingly, those habitually donning the "sil redda" to go and worship what preaches the opposite of the Buddha-word, rally round these pretenders, too.
Only one Buddha arises in a world system. Now men come crashing through the time barriers whooping they are "Buddha Metteyya" no less - born before time! The truth will out. An ardent fan, who arranged tripe to sow anti-Buddhism seeds abroad, came unannounced to south Sri Lanka one day to find his "saviour" sprawling on the ground dead drunk.
Professionals, like doctors and lawyers, gravitate towards these cliques, as their teaching smacks of modernity and especially because no discipline is required of the adherents. Their preaches call themselves "Sovan", which is the first step of the four stages of sainthood. They do not know that a Sovan is distinguished by his total, unalterable faith (saddha) in the Buddha, Dhamma and Ariya Sangha, resulting from his first glimpse of Nibbana.
Our pseudo-sovans like nothing better than to cock a snook at the Triple Gem! They say, Do not go for refuge to the Buddha/Dhamma/Sangha, but to the "Buddha in You".
This being the world's ever-present perennial philosophy "Thou art That", "God is You", etc. which Buddhism rejects, to go beyond. Rebirth As rebirth scares them out of their wits, they say, "Hell is only in the mind". when Kitty and Rover are pointed out as manifestations of the tirachanayoni woeful realm in Buddhism, they shudder in horror and turn away, muttering, "Darwin's evolutionary thing"! They reject the five precepts - not to kill, steal, have unlawful sex, lie, imbibe intoxicants. But after Soma Thera's loud insistence of basics, they dare not deny them.
A Bodhi pooja is a recollection of the Buddha's unique qualities and what better spot for this than near the Bodhi tree, where the Bodhisatta awakened to Buddhahood? If done correctly, it has been proved to overpower bad influences. Our fake "sovans" sneer at the practice as "Tree Worship". Giving (dana) is part of Buddhism.
They dismiss it with, "If giving reduces grasping, throw your offering into the garbage pit without looking for recipients". Loving-kindness, which is the bedrock of Buddhism, is viewed by them so fearfully, that recitation of the Karaniya Metta Sutta is prohibited.
They are panic-stricken that, hearing the Buddha's classic call of compassion, evil spirits will invade the house! It is way over their heads that the loving kindness/compassion taught in Buddhism is meant to tame, subdue and transform beings, including the environment.
The Buddha says if anybody tries to harm his disciple practising loving-kindness, it will be like one grasping a double-edged knife, which will only cut and wound oneself. These "sovans" strain at debunking the teaching by saying, "He/she/they know their dhamma", leaving the Buddha out of it. Anytime anybody leaves the Buddha out, you can bet he is barking up the wrong tree! Psychiatrists say their mental wards have a number of patients, calling themselves "sovan", and even "Awkana Buddha", keeping one arm raised as proof.
Lifestyles
It has come to such a pass, that manufacturers sell packets of their produce with a note boasting that the owner is "sovan" and demanding why flowers are wasted on the Buddha's shrine, when they can be used to make soap! The loving gratitude expressed in the pure offering, coupled with the profound meditation in impermanence of the flower, together with the body and mind of the one who offers is beyond their understanding.
A peek into their lifestyles, which their acquaintances are eager to expose - possible on account of their arrogance - reveals they are out of sight of the Buddha's doctrine of abstaining from evil, doing all good and purifying the mind.
What is astonishing is how Buddhists, confronting these attacks against their religion, sometimes on TV prime time, remain silent! These fake "sovans" should be prohibited from using Buddhist terminology, like, "Buddha", "Arahant", "Sovan", "Rebirth", "Kamma", etc. all of which they vilify with their bizarre interpretation. They should be asked to promote their own myth in their own words, without desperately trying to degrade Buddhism.
They do not acknowledge the Four Noble Truths - the foundation of Buddhism, revealed in the Buddha's first sermon. Suffice it to say, their "sovan" claim is totally refuted by the Buddha's statement that outside of his Noble Eightfold Path, comprising, right understanding, right mindedness, right speech, right action, right livelihood, right effort, right mindfulness and right concentration, there is no, repeat, no sovan, sakadagami, anagami or arahant - that is, no salvation from suffering. ----
What the Buddha taught
If I were given a chance I would ask Venerable Ananda "What was it that The Buddha taught". He would (I have no doubt) Look askarie At me view The world outside Be silent for a while And Smile Beniningly At me Thinking "What a poor mortal This is" Ariyawansa Ranaweera ---
Tripitaka presented to Tibetan University
A religious programme was organized at Mulagandha Kuti Vihara, Saranath, India for presenting the complete set of Sinhala 'Tripitaka' published by Government of Sri Lanka to Tibetan University.
Ven. Dr. D. Rewatha Thera General Secretary, Maha Bodhi Society of India along with Ven. K. Siri Sumedha Thera, Assistant General Secretary of the Society presented the Sinhala Tripitaka to the special representative of his Holiness the Dalai Lama, Ven. Prof, Nawang Samten Vice Chancellor of Tibetan University and Director of Central Institute of Higher Tibetan studies at Saranath. Here are the distinguished gathering at the presentation ceremony.
