Buddha ‘Guide’ | Reward Buddhist Thoughts Today and Guide Buddha Babasaheb Ambedkar …

Dharma Gaikwad around the world

As the world celebrates the 2566th Buddhist full moon, the ideas of the Buddha are still guiding. In the present article, Drs. Babasaheb Ambedkar’s views on Buddhism. Dr. Babasaheb Ambedkar’s prediction behind conversion is that he will be able to see the world from a modern perspective, destroying generations of inferiority towards Dalits by adhering to relatively Ihwadi, secular and unorthodox Buddhism. He was in search of a religion that was non-theistic but spiritual but spiritual. Its foundation is wisdom. They had to accept religion in the test of reason and intelligence and Buddhism seemed to be more acceptable than other religions in all these matters. Babasaheb chose Buddhism as his atheistic and dynamic religion, with a central focus on worldly life and human values. Should be seen as part of a broader movement throughout his life.

Buddhism is a popular religion. Because he was the first to open the door to the oppressed masses. Therefore, ‘Bahujan Hitaya, Bahujana Sukhaya’ is the main motto of Dhamma. He just had ‘suffering in the world’. He says that there is ’cause for sorrow’ if it does not stop man, and gives man hope that it will be possible to solve sorrow by addressing those causes. It does not affect human intelligence and ability to think. It provides freedom of choice and selection criteria. He tells us to take what suits our logic and intellect and give up what is not. Babasaheb’s role is that of a therapist. He wrote the book ‘Buddha and His Dharma’ only to guide the youth, taking the freedom given in Dharma to accept what is acceptable and to reject what is not. Babasaheb converted to Buddhism with three religious standards. (1) acceptable only if based on logic (2) public welfare means Bahujan Hit and Bahujan Sukh. It has some specific form and is largely indefinite. Therefore, the indefinite part must be changed to suit the situation with a new interpretation. For example, Ambedkar accepted two Aryan truths, ‘There is sorrow in the world’ and ‘Is it possible to solve sorrow’, with the exception of two of the four Aryan truths mentioned by the Buddha, ‘Buddha and his Dharma’. There are two Aryan truths in the middle that desire is the cause of sorrow and that it makes human life miserable. These Arya truths discourage the Buddha’s view of life. Because the opportunity to satisfy grief disappears from it. With the exception of these two Aryan truths that make man miserable, Ambedkar consciously tried to turn the message of the Buddha into optimism. Babasaheb accepted the Buddha’s philosophy that war or friendship was not the solution to the problem. In his book ‘Buddhism in India’, Vidushi reviews Babasaheb’s critique of Gail Omvet and Dhamma Chakra. In it, he also recorded the reaction of Rausaheb Kasbe. Rao Saheb Kasbe also referred to this height, saying, “If Marxists want to adopt a religion, there is no other way but to follow Buddhism. If Buddhism wants to adopt a political ideology, there is no other way but to follow Marxism.” Proof is only when he falls in the place of the people in the way of the common Buddha. The general task of Marx was to create an egalitarian society by doing economic justice to the exploited and oppressed, an attempt by Babasaheb to materialize it in the way of the Buddha.

In the present context, Babasaheb’s thoughts on Dharma and the behavior of his followers are very confusing. Religions ceased to form caste-exploitation and disenfranchisement, and Buddhists became entangled in rituals, symbols, and shrines. Bitter Buddhist sentiments were created among the people. The political movement split with the Dhamma movement. Because it seems that if we can not work together in the political arena but at least in the religious realm we can stay together. There should be a hall next to the monastery where there should be no waking work. The identity of the Buddhist community is similar to that of other religious communities. The line between Babasaheb’s Dharma and Dharma became very blurred by converting Dhammacharana into Dharmacharana. The breadth of Vipassana increased. The need for books or books instead of Buddhist hymns has increased. With the new disasters of globalization and the increasing racial pressure on the couple, more time is being spent on virtue. In fact, capitalism has not been or is not being treated as the Dhamma movement brought Brahmanism to the fore. Also, religion is not the only controlling factor in human life today. Therefore, Babasaheb knew that he could not run for the revolution of radical socio-political transformation simply by relying on the Dhamma movement, so he shaped the Republican Party in his mind beyond caste and religion. The only hope is that Babasaheb’s followers will know the purpose of the decision!

2022-05-14 18:32:00

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