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==Indian Buddhists 22 Vows and Controversy== ==Indian Buddhists 22 Vows and Controversy==
These 22 vows make clear Ambedkar's rejection of Hinduism and his embracing of Buddhism. The vows serve to separate the ] community from the ] community. Several times, when Buddhist leaders such as Udit Raj who few years back converted from his <I><b>Hindu lower caste</I></b>; have recited these statements in public, Hindu audiences have objected to what they see as ] declarations, and Hindu parties have criticized the moves made by the converters as political stunts rather than sincere commitments to social reform<ref name="Week"></ref>.However, Indian Buddhists dispute these assertions. These 22 vows make clear Ambedkar's rejection of Hinduism and his embracing of Buddhism. The vows serve to separate the ] community from the ] community. Several times, when Buddhist leaders such as Udit Raj have recited these statements in public, Hindu audiences have objected to what they see as ] declarations, and Hindu parties have criticized the moves made by the converters as political stunts rather than sincere commitments to social reform<ref name="Week"></ref>.However, Indian Buddhists dispute these assertions.


==Bodhisattva Dr. Ambedkar and == ==Bodhisattva Dr. Ambedkar and ==

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The Indian Buddhist Movement is a modern Buddhist revivalist movement in India. As a popular movement, Indian Buddhist Movement began on October 14, 1956 when B. R. Ambedkar, born in Hindu Untouchable community converted to Buddhism along with nearly 500,000 of his followers.

Origins

Main article: Decline of Buddhism in India

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.

22 Vows of Modern Indian Buddhism

After receiving ordination from Buddhist monk Bhadant U. Chandramani, On 14th October 1956 at Nagpur, Dr. B. R. Ambedkar gave Dhamma Diksha to his followers. An important part of the ceremony was 22 vows to all new converts after Three Jewels and Five Precepts. On 16th October 1956 he repeated another mass religious conversion ceremony at Chanda where he gave only 22 vows to all the people gathered there:

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.

Indian Buddhists 22 Vows and Controversy

These 22 vows make clear Ambedkar's rejection of Hinduism and his embracing of Buddhism. The vows serve to separate the Buddhist community from the Hindu community. Several times, when Buddhist leaders such as Udit Raj have recited these statements in public, Hindu audiences have objected to what they see as anti-Hindu declarations, and Hindu parties have criticized the moves made by the converters as political stunts rather than sincere commitments to social reform.However, Indian Buddhists dispute these assertions.

Bodhisattva Dr. Ambedkar and 2006 Mass Conversions

The Golden Jubilee or Dikshabhumi (celebrated on both October 2 and October 14, 2006 on different calendars) is an important milestone in the Indian Buddhist Movement. In recognition of the fiftieth anniversary, a number of people have converted to Buddhism. The Indian Buddhist community has strongly protested the religious conversion law. The International Buddhist Media is giving a lot of publicity to Indian Buddhist Movement.

Hyderabad mass Conversion

Authenticate report from the The Guardian UK daily says lowest caste Hindus have in mass converted to Buddhism. Buddhist Monks from UK and USA 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. They think that there are very few differences between Buddhism and Hinduism.

Distinctive interpretation

Now-a-days 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. In this respect, the Ambedkarites have some support from doctrinal sources. 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 orthodox Buddhists are uncomfortable with some of the liberties Ambedkar took in re-fashioning the four noble truths to have a direct social message.

American Gail Omvedt's Views

In a book Buddhism in India : Challenging Brahmanism and Caste Gail addresses the Indian Buddhist Movement as (Pāli नवयान navayāna) Buddhist. 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?. Indian Buddhist scolors like oppose such views

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 i.e.0.8 % of total population of 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 which were later withdrawn due to heavy opposition.


India's National Commission for Minorities (NCM)

Buddhists are recognized a minority community in India, although they are not a minority that the government deems eligible for reservations.. Lama Chosphel Zotpa, is currently the representative of Buddhists on the National Commission for Minorities. Japanese-born Buddhist monk Bhante Surai Sasai, the head of Buddhist Mahabodhi Temple Liberation Movement, was also the member of NCM.

Buddhist Movement Crossing Hindu Caste Barriers

Over the last 50 years several thousand people from different castes have converted to Buddhism. The conversion ceremony is done with Trisarana, PanchSheela and 22 vows. The Buddhist community is trying to create their own identity different from their Hindu couterparts. 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.

Visionaries of 'Post-Ambedkar' era

Bhadant Nagarjun Surai Sasai

Born in Okayama, Japan, in 1934 as Minoru Sasai, he met his teacher in 1948, a Nichiren Buddhist who gave him the name Tenjit Surai; he thus became known as Surai 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, home of the Buddhist kings. He fell out with Fuji, however, and started home, but was stopped by a dream in which a Nagarjuna-like figure 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 since he had overstayed his visa was dismissed, and he was granted citizenship. It is said that he claims to be a reincarnation of the Sinhalese Buddhist leader and champion of Bodh Gaya, Anagarika Dharmapala. Surai Sasai's leadership extends far beyond Nagpur as he 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 one of the Indian Buddhist leaders and meditation teacher trained in Burma, also has an active following in modern India. The Grand Pagoda, as envisioned by Aayu. S.N.Goenka, will preserve the Vipassana technique, also known as the way out of suffering and the relics of Buddha.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 will be skillfully placed to form a load bearing dome structure without supporting pillars inside the hall.


Buddha not an Avatar of Vishnu communique

Joint Communiqué by Jagadguru Shankaracharya Shri Jayendra Saraswatiji of Kanchi matha Kamakoti Pith and Vipassanacharya Satya Narayan Goenkaji. The Maha Bodhi Society Office, Sarnath, Varanasi. 3:30 p.m., 11 November 1999 This joint communiqué is being issued after the cordial talk between Jagadguru Shankaracharya Shri Jayendra Saraswatiji of Kanchi Kamakoti Pith and Vipassanacharya Guruji Shri Satyanarayana Goenkaji.

Both agree and wish that there should be harmonious and friendly relations between both ancient (the Vedic and the æramana) traditions. If there has been any misconception in this matter in the minds of the people of the neighbouring countries, it should be removed at the earliest.

The following was agreed:

1. Due to whatever reason some literature was written (in India) in the past in which the Buddha was declared to be a reincarnation of Vishnu and various things were written about him. This was very unpleasant to the neighbouring countries. In order to foster friendlier ties between the two communities we decide that whatever has happened in the past (cannot be undone, but) should be forgotten and such beliefs should not be propagated.

2. A misconception has spread in the neighbouring countries that the Hindu society of India is organising such conferences to prove its dominance over the followers of the Buddha. To forever remove this misconception we declare that both Vedic and æramana traditions are ancient traditions of India. Both have their own prestigious existence. Any attempt by one tradition to show itself higher than the other will only generate hatred and ill will between the two. Hence such a thing should not be done in the future and both traditions should be accorded equal respect and esteem.

3. Anybody can attain a high position in the society by doing good deeds. One becomes a low (person in society) if one does evil deeds. Hence anybody can-by doing good deeds and removing the defilements such as passion, anger, arrogance, ignorance, greed, jealousy and ego-attain a high position in society and enjoy peace and happiness.

We agree on all the three things mentioned above and wish that all the people of India from all the traditions should have cordial relations and the neighbouring countries should also have friendly relations with India.

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 passed away October 9, 2006. 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. He was cremated as per Buddhist rituals ..

Mayawati

Bahujan Samaj Party (BSP) chief Mayawati who born in out-caste Hindu family said she and her followers will embrace Buddhism after the BSP gains an absolute majority at the Centre.

Buddhists in India & International Audience

British Contribution

British Buddhists are playing a big role in the Indian Buddhist Movement. To establish a national network of Buddhists in India, the British Dhammchari Subhuti has taken a broad initiative known as DhammaKranti.

Japanese Contribution

A Japanese organization called The Ogawa Trust maintains a Nagarjuna Hospital at Mansar, an English language school for poor students, cooperative bidi industries, an orphanage, cooperative home industries for women, and various other kinds of aid not institutionalized. The Ogawa Trust has also helped in the building of an ornate Buddhist Temple at Kampti, a town near Nagpur of historic importance in the Buddhist movement started by Dr. Babasaheb Ambedkar.

Taiwanese Contribution

Taiwanese Buddhists have contributed to the growth of Buddhism in India in two very different ways. Through the “Buddha Light” movement, they have helped to finance the work of the TBMSG, aiding in the building of girls' hostels and a new retreat and educational center in Nagpur. The second way they have helped is in the ordination of nuns. Since the ordination of women has been all but lost in the Theravada tradition, only a Mahayana based-sangha can give ordination to women. Taiwan, with one of the most active groups of women bhikshuni 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 the Foguangshan Monastery in Taiwan. It was a momentous event, with more than 1500 participants, including 1200 Taiwanese pilgrims, and many monks and nuns. 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. Yuchen Li describes how a group of eight fully ordained nuns from Taiwan, Burma, the United States, Nepal and Japan felt about some of these Maharashtrian candidates as they celebrated the “birthday” of their own ordination ten years previously in a meeting at the end of the ordination ceremonies.

Reference Articles

Global Organizations

External Links

Navayana is also the name of an anti-caste publishing house

References

  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. ^ http://www.guardian.co.uk/india/story/0,,1922410,00.html
  4. ^ Omvedt, Gail. Buddhism in India : Challenging Brahmanism and Caste. 3rd ed. London/New Delhi/Thousand Oaks: Sage, 2003. pages: 2, 3-7, 8, 14-15, 19, 240, 266, 271 Cite error: The named reference "Buddhism in India : Challenging Brahmanism and Caste" was defined multiple times with different content (see the help page).
  5. http://www.buddhismtoday.com/english/world/facts/conversion-manpreet.htm
  6. http://ncm.nic.in
  7. http://www.tomigaya.shibuya.tokyo.jp/sasai-g/sasai.html
  8. [http://www.dhamma.org/
  9. http://www.dhamma.org/
  10. http://www.globalpagoda.org/test/index.aspx
  11. http://news.bbc.co.uk/2/hi/south_asia/6032563.stm
  12. http://www.hindu.com/2006/10/10/stories/2006101003771200.htm
  13. http://www.buddhistchannel.tv/index.php?id=42,3309,0,0,1,0
  14. http://www.nichiren-shu.org/nichirenshu_news/nichirenshu145i.pdf
  15. http://www.blia.org.tw/
  16. http://www.blia.org/
  17. http://www.powerofculture.nl/uk/current/2006/april/navayana.html