How Ambedkar's Vision on Buddhist Conversion Has Changed Dalit Lives in Maharashtra

In 1936, Babasaheb Ambedkar delivered the speech 'Mukti Kon Pathe? (What Way to Salvation?)' in Bombay, outlining how Hinduism had deprived Dalits of both social and economic development, effectively denying them their humanity. This powerful message culminated in his decision to leave Hinduism on October 14, 1956, and adopt Buddhism as a path toward salvation and Dalit emancipation.

It is essential to acknowledge that Ambedkar’s personal experiences with caste discrimination persisted even after he attained the status of a foreign-educated scholar, a prominent political leader and chairman of the Drafting Committee of the Constitution, as well as a member of several other key committees. These experiences reinforced his belief that "untouchables" cannot escape humiliation and inequality as long as they remain part of the Hindu caste system.

Ambedkar strongly believed that conversion to Buddhism was a means of shedding the domination of religious laws that determine individuals' as well as a group's course of action and behaviour. Embracing the Buddhist concept of atta deep bahva (be your own light) and comprehending the political idea of oneself as a source of empowerment, independent of the patronage of affluent caste groups, empowers Dalits to be independent and pursue their own course of action and achieve well-being.

Many Dalits, particularly the Mahar community in Maharashtra, followed his lead and converted to Buddhism. It wasn't just approximately four lakh people present at the Nagpur Deekshabhoomi who converted; many others organised conversion programmes in small groups throughout Maharashtra, including in villages and suburban areas. This marked a transformative moment for many who had previously followed Hinduism in the region. The act of reciting the 22 vows with Ambedkar, which involved refraining from following any Hindu gods and rituals, was a revolutionary act of transformation.

After two generations of creating a dedicated mass of Buddhist followers, at least in the case of Maharashtra (according to 2011 census, the Buddhist population is around 6.5 million, or 5.81% of the total population in the state), conversion to Buddhism has positively contributed to enhancing a sense of pride and empowerment and enabling people to fight against unjust social and political systems. Ambedkarite Dalits who converted to Buddhism in Maharashtra exhibit several differences when compared to other Hindu lower-caste groups in terms of articulating their identity, both as individuals and as a group.

Buddhists experience a greater sense of autonomy, both individually and collectively, compared to other lower caste groups. This autonomy is particularly evident in their decision to abandon traditional caste-based occupations, such as skinning dead animals, manual scavenging and disposing of human waste – jobs that diminish the value of human life. Not only have Buddhists moved away from these traditional roles, but with the advantages of education and reservation policies, they have also secured better positions and achieved upward economic mobility. In terms of the literacy rate of Buddhists in Maharashtra, it is 83.17%, which exceeds the state literacy rate of 82.34%. Approximately 47.76% of Buddhists in Maharashtra reside in urban areas, which is slightly above the state average of 45.22%, indicating a trend towards urban migration and access to better employment opportunities. Their work participation ratio stands at 43.15%, surpassing both the total Scheduled Castes average of 40.87% and the national average of 39.79%, reflecting greater economic engagement.

The introduction of Buddhism has also exposed communities in Maharashtra to Buddhist societies around the world and fostered connections with them. This exposure to the broader global context, along with a sense of welcome from international Buddhist organisations, has significantly boosted the confidence of Buddhist communities in Maharashtra.

The sense of upliftment is strongly felt among Buddhist women, who have historically been victims of both caste and patriarchal dominance at both the societal and familial levels. The presence of Ambedkarite Dalit women scholars and prolific writers in Maharashtra serves as evidence of an empowered position for women in Dalit society.

At the local level, women attending meetings at Buddha Vihar are motivated not only by religious beliefs but also by the desire to interact with others, discuss issues affecting them, seek guidance on various programmes or schemes, and resolve family differences. In fact, these women’s groups now play a leading role in celebrating significant events such as Ambedkar Jayanti and Buddha Jayanti.

With the enhanced sense of empowerment among the Dalits, particularly Dalit women, has come an increasing incidence of caste-base violence against the Dalit population, mostly covertly but also overtly if adequate political support is secured to carry out such operations. However, the same sense of empowerment also enables the community to collectively and strongly resist such acts of oppression.

Critics claim that Ambedkar’s belief that converting to Buddhism would help Dalits escape caste oppression is not supported by the evidence. Many Buddhists still experience discrimination in their daily lives, remain poorer compared to caste Hindus, experience fragmentation along caste lines and see a lack of solidarity. It is essential to acknowledge that this statement is true, but only to a certain extent. To assume that conversion alone is a magical solution to end discrimination and poverty among Dalits would be inappropriate, especially given the historical inequalities in income and wealth across caste groups. Additionally, the effects of economic liberalisation have further exacerbated the economic conditions faced by Dalits, making the path to equality and empowerment more complex.

While Ambedkar's vision and the subsequent conversions to Buddhism have indeed fostered a sense of pride and autonomy, they are not a one-size-fits-all remedy for the systemic issues still prevalent in society. Addressing caste-based oppression and economic disparities requires a multifaceted programme that incorporates social, political and economic reforms in conjunction with the spiritual and cultural transformations initiated by Ambedkar's legacy.

However, despite all the limitations and challenges of conversion, we now have a dedicated class of Buddhist followers in Maharashtra for two generations, significantly transforming the meaning associated with one’s individual as well as the societal existence. This is a big step towards fulfilling Ambedkar’s dream of an egalitarian, empowered society.

Suhas Bhasme is a faculty member at the Tata Institute of Social Sciences.

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