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Revision as of 12:24, 12 November 2006 editShrilankabuddhist (talk | contribs)32 edits 3 million people converted to Buddhism in 2006 !! World Mega Events← Previous edit Revision as of 12:27, 12 November 2006 edit undoHkelkar (talk | contribs)7,279 edits Revert to revision 87085085 dated 2006-11-11 04:25:09 by Nat Krause using popupsNext edit →
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During the ]'s, Ambedkar, who declared in ] his intention to leave ] because he believed it perpetuated ] injustices, became interested in Buddhism as an alternative. After publishing a series of books and articles arguing that Buddhism was the only way for the Untouchables to gain equality, Ambedkar publicly converted on ], ] in ]. He took the ] and ] from a Buddhist monk in the traditional manner and then in his turn administered them to the 380,000 of his followers that were present. Ambedkar would die less than two months later, just after finishing his definitive work on Buddhism. During the ]'s, Ambedkar, who declared in ] his intention to leave ] because he believed it perpetuated ] injustices, became interested in Buddhism as an alternative. After publishing a series of books and articles arguing that Buddhism was the only way for the Untouchables to gain equality, Ambedkar publicly converted on ], ] in ]. He took the ] and ] from a Buddhist monk in the traditional manner and then in his turn administered them to the 380,000 of his followers that were present. Ambedkar would die less than two months later, just after finishing his definitive work on Buddhism.


==The 22 Vows of Modern Indian Buddhists== ==The 22 Vows of Ambedkarite Buddhism ==


After receiving ordination from Buddhist monk Bhadant U Chandramani, on 14th October 1956 at Nagpur, Ambedkar gave ''dhamma diksha'' to his followers. The ceremony included 22 vows given to all new converts after Three Jewels and Five Precepts. On 16th October 1956, Ambedkar performed another mass religious conversion ceremony at ] . The twenty-two vows are as follows: After receiving ordination from Buddhist monk Bhadant U Chandramani, on 14th October 1956 at Nagpur, Ambedkar gave ''dhamma diksha'' to his followers. The ceremony included 22 vows given to all new converts after Three Jewels and Five Precepts. On 16th October 1956, Ambedkar performed another mass religious conversion ceremony at ] . The twenty-two vows are as follows:
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A report from the ''The Guardian'' UK daily says that some Hindus have converted to Buddhism. ] monks from the UK and the U.S. attended the ceremonies in India. A report from the ''The Guardian'' UK daily says that some Hindus have converted to Buddhism. ] monks from the UK and the U.S. attended the ceremonies in India.
In response, Hindu nationalists have asserted that Dalits should concentrate on illiteracy and poverty rather than looking for new religions.<ref name="Guardian">http://www.guardian.co.uk/india/story/0,,1922410,00.html</ref>. In response, Hindu nationalists have asserted that Dalits should concentrate on illiteracy and poverty rather than looking for new religions.<ref name="Guardian">http://www.guardian.co.uk/india/story/0,,1922410,00.html</ref>.

===2006 Mega Conversions of the world===
The various reports from India says around 3 million people from several castes have converted to Buddhism in 2006.<ref>http://www.buddhistchannel.tv/index.php?id=42,3409,0,0,1,0</ref> The participation of Shri Lankan Buddhist Monks is remarkable. ] born in Hindu Nomadic and Criminal Tribes who converted to Buddhism on 2nd Oct. 2006 will lead another mass conversion of Nomadic Tribes in ] on 16th December 2006.


==Post-Ambedkarite Buddhist leaders== ==Post-Ambedkarite Buddhist leaders==

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The Indian Buddhist revival is a modern Buddhist movement in India, largely inspired by Bhimrao Ramji Ambedkar. As a popular movement, the Buddhist revival began on October 14, 1956 when Ambedkar, born in a Hindu Untouchable community converted to Buddhism along with nearly 400,000 followers.

Origins

At the beginning of the 20th century, Buddhism was all but dead in India, the land of its origin. Certain tribal groups in Bengal continued to follow Buddhism, as did peoples in Ladakh and Sikkim where Tibetan culture was influential, but these groups were on the margins of Indian society. Historical research and increased contact with the rest of the Buddhist world, however, led to renewed interest in Buddhism. Thinkers such as Iyothee Thass, Brahmananda Reddy, and Dharmananda Kosambi began to discuss it in very favourable terms. During the 1930's, Ambedkar, who declared in 1935 his intention to leave Hinduism because he believed it perpetuated caste injustices, became interested in Buddhism as an alternative. After publishing a series of books and articles arguing that Buddhism was the only way for the Untouchables to gain equality, Ambedkar publicly converted on October 14, 1956 in Nagpur. He took the three refuges and five precepts from a Buddhist monk in the traditional manner and then in his turn administered them to the 380,000 of his followers that were present. Ambedkar would die less than two months later, just after finishing his definitive work on Buddhism.

The 22 Vows of Ambedkarite Buddhism

After receiving ordination from Buddhist monk Bhadant U Chandramani, on 14th October 1956 at Nagpur, Ambedkar gave dhamma diksha to his followers. The ceremony included 22 vows given to all new converts after Three Jewels and Five Precepts. On 16th October 1956, Ambedkar performed another mass religious conversion ceremony at Chanda . The twenty-two vows are as follows:

1) I shall have no faith in Brahma, Vishnu and Mahesh nor shall I worship them.
2) I shall have no faith in Rama and Krishna who are believed to be incarnation of God nor shall I worship them.
3) I shall have no faith in ‘Gauri’, Ganapati and other gods and goddesses of Hindus nor shall I worship them.
4) I do not believe in the incarnation of God.
5) I do not and shall not believe that Lord Buddha was the incarnation of Vishnu. I believe this to be sheer madness and false propaganda.
6) I shall not perform ‘Shraddha’ nor shall I give ‘pind-dan’.
7) I shall not act in a manner violating the principles and teachings of the Buddha.
8) I shall not allow any ceremonies to be performed by Brahmins.
9) I shall believe in the equality of man.
10) I shall endeavor to establish equality.
11) I shall follow the ‘noble eightfold path’ of the Buddha.
12) I shall follow the ten ‘paramitas’ prescribed by the Buddha.
13) I shall have compassion and loving kindness for all living beings and protect them.
14) I shall not steal.
15) I shall not tell lies.
16) I shall not commit carnal sins.
17) I shall not take intoxicants like liquor, drugs etc.
18) I shall endeavor to follow the noble eightfold path and practice compassion and loving kindness in every day life.
19) I renounce Hinduism, which is harmful for humanity and impedes the advancement and development of humanity because it is based on inequality, and adopt Buddhism as my religion.
20) I firmly believe the Dhamma of the Buddha is the only true religion.
21) I believe that I am having a re-birth.
22) I solemnly declare and affirm that I shall hereafter lead my life according to the principles and teachings of the Buddha and his Dhamma.

Hindu criticism

Hindu critics have argued that efforts to convert Hindus to Ambedkarite Buddhism are political stunts rather than sincere commitments to social reform.

Distinctive interpretation

Ambedkar's Buddhism seemingly differs from that of those who accepted by faith, who 'go for refuge' and accept the canon. This much is clear from its basis: it does not accept in totality the scriptures of the Theravada, the the Mahayana, or the Vajrayana. The question that is then clearly put forth: is a fourth yana, a Navayana, a kind of modernistic Enlightenment version of the Dhamma really possible within the framework of Buddhism?

Most Indian Buddhists espouse an eclectic version of Buddhism, primarily based on Theravada, but with additional influences from Mahayana and Vajrayana. On many subjects, they give Buddhism a distinctive interpretation. Of particular note is their emphasis on Shakyamuni Buddha as a political and social reformer, rather than merely as a spiritual leader. They point out that the Buddha required his monastic followers to ignore caste distinctions, and that he was criticical of the social inequality that existed in his own time. Ambedkar's followers do not believe that a person's unfortunate conditions at birth are the result of previous karma. The Buddhist scriptures themselves do not teach that birth into a high social position is a sign of merit, and the Ambedkarite interpretation has been defended by reference to the various Suttas in which the Buddha teaches that some are born into high social position "only for their own destruction, as a hollow tree grows high only to crumble down", etc. Conversely, many other Buddhists are uncomfortable with some of the liberties Ambedkar took in re-fashioning the four noble truths to have a direct social message.

Buddhism in India after Ambedkar

The Buddhist movement was somewhat hindered by Dr. Ambedkar's death so shortly after his conversion. It did not receive the immediate mass support from the Untouchable population that Ambedkar had hoped for. Division and lack of direction among the leaders of the Ambedkarite movement have been an additional impediment. The Buddhist revival remains concentrated in two states: Ambedkar's native Maharashtra and Uttar Pradesh. According to the 2001 census, there are currently 7.95 million Buddhists in India, at least 5.83 million of whom are Buddhists in Maharashtra. This makes Buddhism the fifth-largest religion in India and 6% of the population of Maharashtra, but less than 1% of the overall population of India. Ambedkarite Buddhist leaders, however, claim that these numbers are inaccurate because of irregularities in the census and because many private Buddhists refrain from publicly converted for fear of sanctions. These leaders argue that the actual numbers are considerably higher.

One of the more prominent Indian Buddhist leaders in recent years has been Udit Raj (formerly Ram Raj). Raj, also a political activist, organized a large mass conversion on November 4, 2001 where he gave the 22 vows, but the event met with active opposition from the government.

The Tamil Nadu and Gujarat governments passed new laws in 2003 to ban "forced" religious conversions. These laws were later withdrawn due to heavy opposition.

Over the last fifty years several thousand people from different castes have converted to Buddhism in ceremonies including the twenty-two vows. Hundreds converted to Buddhism in ceremonies on October 2, 2006. Furthermore, on 14th October 2006 hundreds of people converted from Hinduism to Buddhism in Gulburga in Karnatak State.

Hyderabad mass conversion

A report from the The Guardian UK daily says that some Hindus have converted to Buddhism. Buddhist monks from the UK and the U.S. attended the ceremonies in India. In response, Hindu nationalists have asserted that Dalits should concentrate on illiteracy and poverty rather than looking for new religions..

Post-Ambedkarite Buddhist leaders

Bhadant Nagarjun Surai Sasai

Sasai was born in Okayama, Japan, in 1934 as Minoru Sasai. In 1955 he went to Thailand, where he studied Vipassana meditation. He went to India in 1966 and met Nichidatsu Fuji, whom he helped with the Peace Pagoda at Rajgir. He fell out with Fuji, however, and started home, but, by his own account, was stopped by a dream in which a figure resembling Nagarjuna appeared and said, “Go to Nagpur.” There he met Wamanrao Godbole, the person who had organized the conversion ceremony for Dr. Ambedkar in 1956. When he saw a photograph of Dr. Ambedkar at Godbole’s home, he realized that it was Ambedkar who had appeared in his dream. At first, Nagpur folk considered Surai Sasai very strange. Then he began to greet them with “Jai Bhim,” (victory to Ambedkar) and to build viharas. In 1987 a court case to deport him on the grounds that he had overstayed his visa was dismissed, and he was granted Indian citizenship. Surai Sasai is one of the main leaders of the campaign to free the Mahabodhi Temple at Bodh Gaya from Hindu control.

S. N. Goenka

S. N. Goenka is a meditation teacher trained in Burma who has an active following in modern India.. Goenka plans to build a stupa. The most significant part of this structure is that it will be more than twice as large as the presently largest dome structure in the world, namely the Gol Gumbaz at Bijapur in India. The stones are to be placed to form a load bearing dome structure without supporting pillars inside the hall.

Kanshi Ram

In 2002, Kanshi Ram, a popular out-caste political leader from a Sikh religious background, announced his intention to convert to Buddhism on October 14, 2006, the fiftieth anniversary of Ambedkar's conversion. He intended for 20,000,000 of his supporters to convert at the same time. Part of the significance of this plan was that Ram's followers include not only Untouchables, but persons from a variety of castes, who could significantly broaden Buddhism's support. However, he passed away October 9, 2006 on October 9, 2006 after a lengthy illness; he was cremated as per Buddhist rituals ..

Mayawati

Bahujan Samaj Party leader chief Mayawati, who was born in an out-caste Hindu family, has said that she and her followers will embrace Buddhism after the BSP gains control of the government.

International involvement

British involvement

British Buddhists have also played a role through the work of the Karuna Trust, a London-based Buddhist charity set up by members of the Western Buddhist Order and part of the FWBO. The Karuna Trust's work is inspired by Dr Ambedkar and seeks to work towards his vision of liberty, equality, fraternity and justice. Karuna's work is also inspired by Sangharakshita, the founder of the Western Buddhist Order, who met Dr Ambedkar in India. Sangharakshita deeply moved by the situation facing Dalit people, and addressed followers of Dr Ambedkar at mass public meetings after the latter's death.

The Karuna Trust was set up in 1980 by some of Sangharakshita's disciples to address the great material suffering and poverty experienced by millions of Dalit people across India. Through educational and training projects in India and Bangladesh, Karuna supports and enable of some of the world's most disadvantaged people, who are marginalised.

Japanese involvement

A Japanese organization called the Ogawa Trust maintains Nagarjuna Hospital at Mansar, an English language school for poor students, an orphanage, cooperative home industries for women, and various other kinds of aid. The Ogawa Trust has also helped in the building of an ornate Buddhist temple at Kampti, a town near Nagpur.

Taiwanese involvement

Taiwanese Buddhists have contributed to the growth of Buddhism in India in multiple ways, one of which is in the ordination of Theravadin nuns. Taiwan, with one of the most active groups of nuns in the world, has begun to facilitate the ordination of women in India. In February 1998 a full ordination ceremony was held at Bodh Gaya by Taiwan's Fo Guang Shan Monastery. 132 applicants arrived to receive ordination as nuns and undertook a nine day period of training and questioning. Of these candidates 66 were from South Asia, and of these at least twenty-eight were from Maharashtra.

See also

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Global organisations

Notes

  1. ^ http://www.censusindiamaps.net/page/Religion_WhizMap1/housemap.htm
  2. Conversion: Ram Raj's rally was probably just an exercise in self-promotion
  3. Omvedt, Gail. Buddhism in India : Challenging Brahmanism and Caste. 3rd ed. London/New Delhi/Thousand Oaks: Sage, 2003. pages: 8
  4. http://www.buddhismtoday.com/english/world/facts/conversion-manpreet.htm
  5. http://www.guardian.co.uk/india/story/0,,1922410,00.html
  6. http://www.tomigaya.shibuya.tokyo.jp/sasai-g/sasai.html
  7. http://www.dhamma.org/
  8. http://www.globalpagoda.org/test/index.aspx
  9. http://news.bbc.co.uk/2/hi/south_asia/6032563.stm
  10. http://www.hindu.com/2006/10/10/stories/2006101003771200.htm
  11. http://www.buddhistchannel.tv/index.php?id=42,3309,0,0,1,0

References

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