Abstract

Vihara for Buddhism is the energy for the human body. This is the space where not only socialization and teaching-learning takes place but the process of healing takes place from generation to generation. Historically this is the place where Sidhhato Gotamo and his fellow meditators draw the future of people by guiding them about right speech, right action, and right companion and so on. To understand Buddhism, one has to understand the Indian reality. Dr. B.R. Ambedkar gave new meanings to the Buddhism. Babasaheb’s embracing the Buddha Dhamma Sangha reconstructed revitalised the original framework of Buddhism. This is reflected in his great work, ‘The Buddha and His Dhamma’. In the preface of the book, he expounds four main aspects of Buddhism. He emphasised and unravelled the rational premise of these aspects. This paper, is a product of a research study in Nashik Maharashtra. It engages with the day to day struggles and aspiration of Dalits to establish Buddha Vihara and the socio-political assertion that takes place in relation to the same. It also attempts to unveil the meaning making process within the Dalit community about Dr. Ambedkar and Buddha Vihara and in the process traces the changing nature of Buddha Vihara.

Ram Gaikwad is a Postgraduate from the Tata Institute of Social Sciences, Mumbai and can be reached at gaikwadram19@gmail.com

A. Laying the Context and Frame

If you want to gain self-respect, change your religion, If you want to create cooperative society, change your religion, If you want power, change your religion, If you want equality, change your religion.

-Dr. B. R. Ambedkar

The above statement captures the crux of the study which is a direct quote from a respondent during a dialogue. It has emerged from the will of respondents to create social system on the base of egalitarian principle. Any social system is product of the combinations of its various institutions like political, social, economical, religious and cultural institutions etc. Indian social system is also a product of such institutions. In the context of framework of research, the caste system as social institution and the Buddhism as religious institution have been taken to write about Buddha Vihara. The research covers the contemporary development of the Buddha Vihara. To understand contemporary phenomena of Buddha Vihara, it is necessary to understand the historiography of the idea of Buddha Vihara and its premises from which it has emerged.

To re-imagined a society on the basis of equality, fraternity, and freedom Dr. Ambedkar embraced to the Buddhism. It was an attempt to unravel the Buddha’s original teachings and aesthetics to empower the ‘untouchables’ in community. His movement which used to fight not only equality for the untouchable but also had aim to bring a social revolution, a revolution which will provide equal opportunity to all and no make any distinction between man and man. Changdev Khairmode has recorded Dr. Ambedkar speech in ‘Dr. Bhimrao Ramji Ambedkar vol. 12’ regarding ‘Why Babasaheb like Buddhism?’ and ‘How useful it is to the world in its present circumstances?’²

Dr. Ambedkar says that, “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.” And he adds further and explains that, “Buddhism teaches Parana which understands as against superstition and supernaturalism. It teaches Karuna which is Love. It upholds Samata which is also known as equality. This is what man wants for good and happy life on earth. These three principles of Buddhism make their appeal to him. According to him neither God nor soul can save society. His respond to the other question is that world has been trapped into the Marxism and communism. The Buddhist countries who are leaning towards Marxism have not understood Buddhism. Buddhism provides the complete answer to the communism. Buddhism brings the change by ‘change in the mind’ instead of change by the violence.”³

To understand it more clearly on the line of time, it has become necessary to have peace, happiness, and love in life. The socio-technological world is not able to fulfil this desire. Human being has turned towards peace and equality rather than capitalistic world. Researcher feels that the time has come that world should embrace Buddhism.

The importance of Vihara in Buddhism is like oxygen for the human body. This is the place where not only teaching-learning, and knowledge production but hailing process took place from generation to generation. This is the place where Buddha and his followers used to draw the future of people by guiding them about right speech, right action, and right companion and so on. To understand the Buddhism, one has to understand the Indian reality. It is necessary to understand the social, economical, political, and cultural epistemology of India.

Dr. Ambedkar conversion from Hinduism to Buddhism in 1956 unravelled the ‘originality of Buddhism’ in the context of humanity. His follower accepted the path which he led to the ‘reclamation of human personality’. He began the ‘Buddhist movement’ to uplift the marginalised community. His idea and framework of Buddhism for the depressed community inspired by Buddha. One of the key ideas is ‘Buddha Vihara’. From the 1956 to 2018, the role of Buddha vihara for the community development has become essential. It will eventually have a considerable impact on other societies at a time when Buddhism is taking the lead in the world. The first objective of this research paper is to make known the character and potential of Buddha Vihara in the context of community development movement. The second objective is to understand something of the present situation and positive initiatives for peaceful social development in Buddhism in the societies in the context of the Buddha Vihara.

Buddha Vihara is the first institution built by Dalit community for their religious rights. As Vihara is related to Buddhist religious/philosophical values, that have a contribution in every individual life as well as to the development of the community. Babasaheb Ambedkar had founded the Bhartiya Buddha Mahasabha or the Buddhist Society of India, in 1955. Dr. Ambedkar wrote a constitution of Bharatiya Bauddha Mahasabha. He mentions that “Buddha Vihara in the next upcoming years should be converted into centres of development.”⁴ Buddha Vihara creates an alternative culture for converted Navayana buddhist. The teachings of Buddha were spread from Buddha Vihara. Buddha Vihara provides space with the strong philosophical foundation that makes Navayana Buddhist think rationally on every aspect of life, from one’s suffering to the development of consciousness and liberation of mind.

The New Line of Thinking

In-depth thinking about historiography of Dalit contextual realities, and Buddhism led the emergence of new angle of approach towards the struggle of the Buddha Vihara. The constant reading, reflection and engaging with the realities from the ‘perspective from below’ made to put the understanding that why it is so importance to Ambedkarite youth to establish Buddha Vihara. On the same line of thinking, through the framework of the socio-political reams of realities ‘the argument of self respect’ has been discovered.

The question of the why Dalit are spending lot of energy, money and time to establish Buddha Vihara? Instead, Dalit community’s efforts towards education, politics and economic can increased standard of life. The answer for this question and new angle of approach starts from the man of social unrest Dr. Ambedkar. Dr. Ambedkar opened up ‘the argument of the self respect’ from the Nashik temple satyagraha. The base of this argument has been addressed by him in Satyagraha. He had forwarded his thought- provoking speech, “This Satyagraha is not for temple. Entry in the temple would not solve the whole problem. Our problem is compressive. It is political, social, religious, economic and educational. The issue of temple entry is the appeal to the Hindu mind. This effort is about bringing change in the heart of the High caste Hindus. It is the test to judge the High caste Hindu weather the High caste Hindu is willing to accept the elevated aspiration of the new era that ‘man must be treated as man. He must be given humanitarian rights; Human dignity should be established.’ It is going to be tested.”⁵

In the other words from the perspective from below, it was an attempt of Dr. Ambedkar to test the weather ‘argument of self respect’ of the untouchables is going to be accept or not. This line of new thinking of Dr. Ambedkar became the base movement of ‘self respect movement’ of Dalit. The dominant community did not want a system in which nobody will be anybody. They also do not want a system in which everybody may be somebody. They want a system in which they will be some bodies and other will be nobodies. The idea of they as some bodies and other are nobodies is deeply rooted in their framework. To demolish such exploitative religious dogma and create another principle which are based on the ‘liberty, fraternity, and Equality’ was necessary. Hence, Dr. Ambedakr’s new approach captured the ‘Buddha Dhamma Sangha’ pattern where Buddha Vihara raised as ‘equalitarian place’. It is the product of the ‘self respect movement’ which is the aesthetic of Dalit. Buddha Vihara is the symbol of the ‘self respect of community.’ To relate Dr. Ambedkar’s quotes, “Learn to live in this world with self respect.” The opposition to the Buddha Vihara means the opposition to the self respect of the Dalit community. Hence, the argument for Buddha Vihara is so strong from the Dalit to pursue truth and power.

Debate about Vihara : Its Role and Status

The Concept of ‘Buddha Vihara’

Buddhist monastery, commonly known as Buddha Vihara which was abode or monks and nuns, played a very important role in Buddhist life and education in ancient India. It seems proper to clarify the meaning of the term Buddha Vihara and other equivalents found in the Buddhist literature and in the writings of eminent ideologists.

1. According to T.W. Rhys David and William Stede, in Pali English dictionary, the Vihara means, place of living, stay, abode (in general), a habitation for a Buddhist mendicant, an abode in the forest (Arannavihara), or a hut, a dwelling, habitation, lodging (for Bhikkhu), place of convention of the Bhikkhus, meeting place, place for rest and recreation (in garden on park) a large building for housing Bhikkhus, an organized monastery, a Vihara

2. Pangolin Edgerton also holds the views, ―Vihara, in Buddhist Hybrid Sanskrit chiefly in two meanings both seemingly based on the meaning dwelling (to viharati), dwelling place of monks, especially of monkish community, monastery, so used also in Sanskrit.

3. But, it has been found in the Pali literature, the wider sense of Vihara term means, “a larger building for housing Bhikkhus an organized monastery”. In simple word, it is dwelling place, a curved house, a longhouse, a cave.

4. Vihara properly signifies a Buddhist monastery where Bhikkhus assemble and stay for certain period. It is a convent of monks and nuns who dedicated themselves to religious life. The terms Vihara and Ararma as used in Buddhist literature practically in the same sense to signify monastery or abode of monks and nuns, the Ararma originally meant places for enjoyment parks, but later on many wealthy persons donated these to the Buddhist Sanghas for dwelling purposes.

The modern perspective towards Buddhism after 1956 is also known as ‘Navayana Buddhism’. Navayana Buddhism means ‘New vehicles’ of Buddhism. In the context of ‘Navayan’ the conceptualisation of Vihara has changed at intellectual levels of society. It has reconstructed the idea of Vihara into the place of transformation and experiment.

According to bodhi s.r. –

“the idea of Vihara has not remain same as it was before 1956. The conversion of Dr. Babasaheb to Buddhism has reformed the idea of Vihara in unique way. It has created the place or premise to build the emancipation of millions of depressed people in India. The idea of ‘humanity’ of Buddha has become stronger in graded inequality of Indian Society after Dr. Ambedkar’s conversion with millions of people into Buddhism. In the contextualization of transformation from degraded human to respected human being through the vihara’s stand point-of-view, indicates that Vihara is playing the greatest role towards the emancipation of the Dalit community.”

In the context of Buddhist Politics through the Buddha Vihara, the approaches at it can be divided in the three sectors-

1. International Approach 2. National Approach 3. Local Approach.

1. International Approach

At International level, the understanding and Practice of Buddhism Various across time and place. The verity of idea of Buddhism has changed from 3000 years back to the 21^st century across the world. The traditions, practice, beliefs of Buddhism at global level changes at country to country. The global perspective shows that the framework of Buddhism in china, Bhutan, Japan, Nepal, Thailand, Myanmar, Sri Lanka, are different from each other. In China there are mostly followers of Chinese schools of Mahayana, making this the largest body of Buddhist traditions. Mahayana, also practiced in broader East Asia, is followed by over half of world Buddhists. The second largest body of Buddhist schools is Theravada, mostly followed in Southeast Asia. The third and smallest body of schools, Vajrayana, is followed mostly in Tibet, the Himalayan region, Mongolia and parts of Russia, but has been disseminated throughout the world.

According to a demographic analysis reported by Peter Harvey (2013) Eastern Buddhism (Mahayana) has 360 million adherents, Southern Buddhism (Theravada) has 150 million adherents; and Northern Buddhism (Vajrayana) has 18.2 million adherents. Seven million additional Buddhists are found outside Asia.

2. National Political Approach

In the context of India, the Buddhist political views are very significant. From the historical standpoint of view the Buddha had created parallel, equal and just society to the abusive structure of Varna system. It was his political challenge to the inhuman existing society for the human centric values of society. In the Indian society, Buddha has been pursued as master of Ahimsa only. But, he is the most revolutionary and rebellious person in the history of India ever. He has established the alternative and equal structure for all. His challenge to the morality of Brahmanical vertical oppressive social structure led the foundation of linear equal and just social structure. It was the greatest emancipator action for the untouchables of the India. He unravelled the idea of rational thinking to counter the blind faith values of Varna system. His process of idea of disconnecting irrational connection of human and God and connecting human to human for humanity on the basis of rationality was the greatest contribution for humanity.

But, Buddha has been misunderstood in many ways. His life, task, and intention have attempted to minimise by others. The reason to do so is he had spent his whole life to extricate untouchables from untouchability and slavery. He had started the movement of liberation of mind. He spoke which was unspoken, he defined which was undefined, and he expresses which was inexpressible to tremble to the structure.

In the context of criticism, the Marxist critics on Buddhism through the materialist approach. It has been criticised that Buddhism does not have good materialist analysis. It deals at the mind level and ignores the materialistic needs of human beings. It ignores the aspects of ‘centralisation of resources’ in few hands which is being used to exploit people.

To engage with Marxist critics on the Buddhism through the ‘Perspective from below’ at the intellectual level following points would be great argument.

Framework of the Society

In the context of the comparison, the difference occurs, between Buddha’s contextual reality and Karl Marx contextual reality. Oppressive Caste structure was the root of Buddha’s social reality. It was merely based on the birth of men rather than his worth. The humanity was divided on the basis of position of his or her birth community in social strata. The untouchability was the official dogma of the social system. The right to life untouchables was in hand of upper caste community. The fight from Buddha’s stand point of view was for equality, justice, and respect for untouchables. It was the hierarchical graded vertical social structure officially practising untouchability as good moral value.

Base of the Society

On the other hand, Marx has originated from the ‘class’ reality of society namely Proletariat and Bourgeois. Proletariat class was working class on low wages, where Bourgeois used to exploit them. The ‘slavery’ was the root of the Marx reality which had emerged from the denial of the appropriate wages. Through the Marxist point of view the base of society was the ‘mode of production’. The wealth has been given utmost importance from Marxist point of view.

The comparison between the crux of Marx contextual reality and Buddha’s contextual reality gives the following points-

1. According to Buddha religion is the base of Indian society where according to Marx economic activity or the mode of production is the base of German society.

2. The base of oppression is based on the ‘caste’ in India where it is based on the wealth Marx reality.

3. The battle of Buddha is Human centric, it is for equality, brotherhood, and freedom rather than for wealth and power.

4. The idea of Education becomes the utmost importance in the Dalit Hood where the idea of ‘economic activity’ is central in Proletariat.

5. Marx theory does not connect with ‘social conditioning’ of people’s mind on their hand Buddha’s attempt is to liberate people from irrational, illogical, and blindness.

6. Through Dr. Babasaheb Ambedkar perspective, contextual reality of class is division of labours and contextual reality of caste is labourers division.

Considering above differences, researcher has reached to the conclusion that Marx has different framework which is not applicable to the Indian contextual reality.

3. Local Approach

The local approach of the community towards the ‘Buddha Vihara’ has shaped according to their socio political contextual realities. The factor ‘class within caste’ in India has influenced the Buddha Vihara in terms of its development and activities. The discussion with community people and outside community people showed the ‘negative approach’ towards the Buddha Vihara. The researcher pursued the roots of it as that the conflict within and outside community creates such environment. The negative approach means ‘not recognising the potential of Buddha Vihara to the community development’. The politics around it tries to distract the main motive of community development. According to Bodhi S. R. through the ‘perspective from below’ the Dalit reality has had no premises to argue for the upliftment. It has created by the Buddhism where Buddha Vihara is key place. The concept perspective from below is a contextual concept. It has emerged in the Dalit context. It is locational perspective. It indicates the perspective of oppressed, suppressed, untouchable people’s. In the hierarchy of caste society, upper caste people have ‘perspective from above’ to look at the reality of oppressed people. On the contrary of this, the untouchable or lower caste community has ‘perspective from below’ to look ‘real’ from their own eyes or experiences. To relate the above point, it is a positional way of seeing the contextual reality of lower caste people. To put it in more academic language, it is a critical perspective towards contextual realities of lower caste community. In the simple words, it is a way to understand how upper caste people look at lower caste reality and to response it critically. ⁶

It has been recorded in Kermode’s writing on biography of Dr. Ambedkar that Dr. Ambedkar used to say that Religion must bring the mental and moral relief to the suppressed and downtrodden. Other religion does not give any mental and moral relief to the million of backward caste. Backward class felt neglected and excluded from the religion. But Buddhism gives mental and moral relief them. The Vihara plays an eminent role in it. It is the place where they gather and seek for relief. Here, one can ask there are so many Hindu temples, Church why don’t they feel relief? It is their hierarchy. The oppressed section does not feel equal in Temples and Church because it is not belong to them where Vihara provides such place. Vihara provides the sense of belongingness. Hence, Vihara plays an important role for the Buddhist community in the society.

Here, the researcher has taken example of Vanshree, the Dalit and tribal student writes about her grandfather’s life changing experience due to Babasaheb conversion movement. She says, “A person who grew up in the Gandhian atmosphere from his childhood, refuses sympathy and accepts the way of self-respect because of Dr. Ambedkar conversion. This change was brought about by those simple words of Babasaheb at Nagpur. That one incident changed the perspective of the people who were till now looking at themselves through someone else’s mirror. Babasaheb broke that mirror. Self-respect and dignity were new words for them. It was this ‘Swaraj’ that they were looking for. Sevagram was reborn after this event. In 1956, it was at Deeksha Bhoomi that Babasaheb introduced Buddha’s Dhamma to the Dalit of India and here my grandfather at Sevagram also did a revolution but on a different scale. After hearing that Babasaheb along with his lakhs of followers had taken refuge to Buddhism. My grandfather, at midnight, replaced the statue of Vitthal in the temple with Buddha’s. To replace a god’s idol in the temple in a village setting is not an easy task even today and hence for my grandfather and for the whole Dalit community in Sevagram this was not less than a revolution. The temple which never raised the consciousness of these people till date, today stands as a Vihara which is also being constructed as a library. This is nothing less than the first step of Sevagram towards Enlightenment. The village is still known as Gandhi’s place across the world, but it’s Babasaheb who resides inside the people of this village and not Gandhi. This is mentioned nowhere! The Vihara which was a temple till 1956 is now the centre of study for the children of the village. His story starts with Gandhi and ends at Dr. Ambedkar. From Empathy … Towards Self-respect..!”⁷

The Vihara’s role has become utmost importance for the development of Dalit community. The crux of emancipation of community lies in the Buddha Vihara. There are many program has started by the people through the framework of Vihara to raise the standard of talent of community. The program, attempt to change the meaning of the Buddha Vihara has started by the Prof. Bodhi S. R. in Mumbai is excellent example to explain the changing role of Buddha Vihara in contemporary world. As researcher being the part of this mission can put details that, It is an attempt to change the traditional framework of Vihara to centre of the ‘knowledge production’. Here, knowledge production centre means the Vihara has potential of being centre of all current and contemporary discipline discussion. To connect it with Buddhist historiography, according to Chinese historian, the Buddha Vihara were place where various knowledge production used to happen. bodhi s.r’s attempt to engage with interested and talented youth among community, moving from one Vihara to another Vihara to create awareness has shown positive impact. Now, group has involved many researcher scholars and youth from various academic backgrounds. To understand this pattern, following themes of group discussion can helps; ‘The concept of Mind in Buddhism’ where discussion happened around what is the ontology of mind? What is the epistemology to liberate it? From what it should liberate? Does mind sees from alternative framework to have liberty, equality and self respect than given oppressive structure of Hinduism? The contemporary education system, Economy through Buddha’s eyes, what does Buddha has said about ecology? It has taken youth to the metaphysics level in the context of understanding.

FINDINGS AND ANALYSIS

It is attempt to captures the changing nature of community through the Buddha Vihara. The community struggles, community assertion, emancipation through culture have been pointed out though the people’s narration. In this study, the respondents are taking the pride about the establishment the Buddha Vihara. It is an act of pride. They describe that, the first idea came to place the Buddha Vihara is in 2000. At that time, the people were very much influenced by the cadarization of Mayawati (Bahenji), where she seeks Ambedkar in the middle for their assertion, the assertion to claim the dignity and their rights.

Social Assertion through the Buddha Vihara

A respondent narrate –

“Aamhi jenva MIDC chya jagevar Buddha Vihar bandhat hoto tenva aajubajuchya maratha lokani virodh kela. Tyatun zalelya bhandnatun aamchyakadche aani tyanchyakadche, donhi paty kadlya lokanvar FIR zalya hotya.” (When we were establishing Buddha vihara at the place of MIDC, surrounding upper caste community opposed us. The tension arose and FIR had been filed against each other.)

Further he described that after the intervention of local minister, leaders, activist the issues has been dissolved, and one of the major thing what the respondent said that, when we were building the Buddha Vihara that time the officer through video call ordered the municipality people to take away all materials. The materials had been collected to build Buddha Vihara through community funding. Administration, local people and local leaders were also did not help us at that moment. Respondent said that they used to get such answer from local leader that no one could imagine. One of local leader said that, “Why do you need Vihara? Go to temple for worship. I can’t help you. Election is coming and I can’t take risk from majority people for few of you.”

The respondents of the study described that, after that matter, one another issue arised in which, one another fight takes places between Dalit and upper caste people to acquire that land. As from previous issue, case has been filed, and the case has been won by the Dalit. But, this victory came with many more difficulties. Even, the simple functions like Jayanti becomes problem for people. But, we never take back. Respondent has shown firm decision to have Buddha Vihara and Ambedkar statue. So from the Data of the study, its shows that how Dalit are very much eager to place the statue of Buddha Vihara to assert themselves. Form the data, researcher find that there are years of struggle faced by the community to established the statue and Vihara, So it’s a long struggles took place to reclaim the dignity and right in form of placing of a statue and Vihara.

Educate, Agitate and Organise

The communication with community proven that community has bigger meaning of Dr. Ambedkar and Buddha. They are treating Dr. Ambedkar as a God, the saviour who takes them out from the slavery. The Data describes that, to placing the statue is not for worship, but to replicate the idea of “Educate, Agitate, and Organise”. It is for our symbolic power. The respondents describe that they are now much aware about the meaning of education. They are more aware about their future generation than themselves in the context of education.

One respondent quotes that, “Education is the milk of tigress that will drink, can’t stay without roaring”. They describe that after placing the statue and people are aware about the education. They guide their children by showing Dr. Ambedkar statue and his degrees. Both Buddha and Dr. Ambedkar has become their idol. Respondent says that many in our community not know what does mean Doctor. But still people have that desire their child should become like Dr. Ambedkar.

The Process of Establishing Community through Vihara

The Data describe that, before establishing the Buddha Vihara, they formed organisation of both of male and female. The main goal for making these organizations is to create a cultural assertion, to form alternate culture to the Hinduism. Hence, they started to celebrate Buddha Jayanti, and Dr. Ambedkar Jayanti. The dance competition for children as well as training program for youth regarding Indian constitution, Buddha, Mahatma Phule, Shahu Maharaja and Shivaji Maharaja is being held at Vihara. The group of trained people used to perform at the various occasions in the community and outside the community. The trained children have shown good progress in school level too. Each child had assigned role of particular great person and they speak on them. As respondent says, this great person has deeply influence on children. The respondent said that our parents had no their own house. But we have own house and for community also i.e. Buddha Vihara. From Buddha Vihara we have started many revolutionary things. He narrates that they are once who have started the Savitribai Phule Jayanti from Shikrewadi (nearby village) in 2003 which later started to get celebrate in Maharshtra.

Cultural Form of Assertion

Since the cultural tools of assertion and resistance is found to be an extremely efficacious form of politicization. It plays an important role of creating resistance and assertion in culture of the Dalit consciously and unconsciously. They are celebrating Jayantis of the leaders of Dalit community on different occasions. Hence, placing the statue of Dr.Ambedkar and Buddha Vihara has become significance for social assertion. It is no surprise that cultural activism has been integral part of the organisation and it’s a systematic process of assertion and cultural identity of community. The Songs and Jayantis are some of the oldest and most prominently tools of cultural assertion. One respondents, who is the Ambedkarite movement singer said that whenever he got the opportunity for singing, he sings that “Me ladhalo aan me jinkalo” (I fought and I won).

Jayanti as Strategy of Emancipation of Culture

Celebrating Jayantis is the strategy used not only by the community but across many others organization and movements of the country as emancipation act described by the respondents. These are the strategy that has been multiple identities. It is used for asserting the groups identity, mobilising the masses. It’s not only serves the purpose of politicising the masses, but also connect the past heroes and present local leaders. The celebration of these Jayantis does not take place in centralised manner, but every community has its own Jayanti. The data has given great example of Jayanti celebration. On the occasion of the Babasaheb Jayanti both young boys and girls come together to celebrate it by studying 14 hours of the day. In the ’14 Hourse study’ programme students read Babasaheb and Buddha. As respondents narrates that, “study programme is actually attempt of the community youth to find out solution to community problems which Babasaheb has given to us.”

The Buddha Vihara is the crux of the community development in the Navayana buddhist era. For the Navayana buddhist, Buddha Vihara as a social institution is handy place which they are using it as social place. The study proved and gave direction that the social and religious place of Buddha Vihara can be used to development and empowerment of the community through various means. It has been using for the social, political, economical and cultural development as well as community assertion. On the other hand, there is criticism also that Buddhist are not regular in Buddha Vihara. Each Buddhist house has political leaders. The lack of gathering people in Buddha Vihara made difficult to identify potential leaders within community. To happen this, Buddha Vihara plays key roles. Hence, Buddha Vihara place becomes utmost important in the context of empowerment of community.

DISCUSSION

Community Development through Buddha Vihara

In the vision of Babasaheb, the Vihara should become place of community development. After half century of his statement regarding Buddha Vihara, it has been found that Viharas framework has been changing rapidly. Vihara as religious based institution has been shifting towards social development place of community. It does not only remain limited to social development but also reached to the political, economical and cultural development of community. According to bodhi s .r, “the beauty and aesthetic of framework of the Buddha Vihara is rising as potential change maker in the community.” The data analysis has given enough evidences that the historical process of changing form of Buddha Viahra has gone to the next level of development.

In the context of social development, it would be fair to quote one of the respondents in his words that,

“Baudha Vihara he Bhagwan Gauram Bauddha aani Bbasaheb yanchyakadun milalela warsa aahe. aaplya samajasathi samaj pragtich ekmev thikan mhnje baudh vihar aahe. tyamule to warsa japan, tyanch savrdhan karan aani tyach barobar samj pragtisathi tyacha purepur wapar karn he aapl aadya kartvya ahe.” (Buddha Vihar is a legacy inherited from Lord Gautama Buddhist and Babasaheb. The only place for ‘community advancement’ for our society is Buddha Vihara. Therefore, it is our primary duty to celebrate the heritage, to enrich it and to use it to make progress in society. The words indicates that community is aware about the Babasaheb vision about Vihara. They are ready to use that place for social cause.

To relate with above point, the following sentence from respondents says that Babasaheb’s community progress vision which is more depend on women progress is getting implemented through Buddha Vihara. “Ammchya mahila swatahun anek karykram aayojit kartat mhnje aamhi samajchi pragati hi mahilanchya pragtivar avlambun aste ya babasahebanchya wakyanusar pragati kart aahot” (our women are organizing many programs on their own that is, we are making progress in the development of society based on the story of Babasaheb’s statement that it is an integral part of women’s progress.)

What Constitutes a ‘Buddha Vihara’

Through the historiography of the Buddha Vihara, it was the place for the monk. In the contemporary situation of the realities and from the ‘perspective from the below’, the Buddha Vihara is a place of the Buddhist community where they gather to unravel the beauty and aesthetic of Buddhism and Babasaheb through the various forms like discussion, celebration, etc. The place where Buddha’s followers gather in the context of the community development.

The Premise of the Dalit Movement

The idea of ‘argument of the self respect’ refers the Dalit community’s struggle for the self respect. The base of the Dalit movement and struggle is ‘self respect’ from the history of it. It has uplifted more intensely by Dr. Ambedkar.

What is a ‘Perspective from Below’

The concept ‘perspective from below’ has emerged from the Dalit contextual realities. It is a positional concept to see realities from the Dalit approach.

In a conversation with bodhi s.r⁸ on the ‘Perspective from Below’ and ‘Perspectives from Within’ some key points emerged about a ‘Perspective from below’. The concept ‘perspective from below’ is a contextual concept, as in; rotted in context and born out of a context. It has emerged from the Dalit struggles within South Asia, more specifically India. ‘Dalit’ here refers to Ex-Untouchables who have consciously resisted untouchability and rejected the superiority of the Upper Caste upfront. Their politics being to reclaim their self-dignity, self-respect, their capacity to think for themselves, their right to land and property and their right to their bodies. This perspective is locational, as in, stemming from a location in structure of caste. It indicates the perspective of the oppressed, suppressed, the so called ex-untouchable communities from within the caste structure. In the hierarchy of caste society, upper caste people have ‘perspective from above’ to look at the oppressed people. On the contrary of this, the ex-untouchable or caste community lower in the hierarchy has what one can call a ‘perspective from below’ to look reality based on their position and experiences. To relate the above point, it is a position that provides them a ground of seeing the contextual reality. To put it in more academic language, it is a critical perspective towards contextual realities of caste society. In the simple words, it is a way to understand how upper caste people look at lower caste reality and to the response it critically from the positionality of oppressed caste.

Not a Theory of Suffering but a Theory of Liberation

The discussion of Buddhist intellectual community led by the Bodhi s. r. at the ‘Panjrapol’ Buddha Vihara has given new perspective on the ‘framework of the Navayana’. Navayan Buddhism can be defined through the following points –

1. Navayana Buddhism unravel the dimension of the ‘meaninglessness’ where other school of the Buddhism limit themselves up to the first dimension which is ‘truth’.

2. It creates the framework which is beyond the idea of ‘truth’. It search for the truth becomes important not only in terms of the ‘truth as appear it’ but truth ‘as it is’.

3. Other school of the Buddhism refers the idea of the ‘Karma’ where Navyana Buddhism focuses on the idea of ‘Kamma’ (intentionality) rather than karma.

4. The mind is the fundamental concept in the Navyana Buddhism, where the process of the reclamation of self through the six sense of human body becomes the utmost important.

5. In the domain of the monk, all other school of Buddhism pursue monk as selfish in the context of the ‘search for the truth’ where Navayana school of the Buddhism refers monk as a ‘social’ person’ who helps community to pursue truth.

In the context of the Buddha’s teaching from the Babasaheb perspective, the four Nobel paths are the Aryan truth. The truth of suffering focuses on the ‘suffering’ only. Babasaheb urged to focus on the solution of the suffering. It ought to be ‘what can one do for it’? Hence, this is theory of liberation.

What is Egalitarianism

Rise of Ambedkar concept refers the process of emerging the Dr. Ambedkar struggle for egalitarian society. The concept of egalitarian society in Buddhism is a response to the non egalitarian form of society in Brahmanism. The non egalitarian society was based on the fundamental principle of the ‘someone is somebody and other is nobody’. To construct the idea of the ‘everybody is somebody’; the Buddhist concept of equality among human has come.

Rethinking Social Assertion

The idea of social assertion refers the Dalit communities struggle for pursue of the truth and power. The framework of the Dalit community and social assertion becomes strong from the Dr. Ambedkar’s process of unravelling and reclaiming idea of human personality from perspective from below. The new angle of thinking to construct the importance of Dalit as human existence reached to the raising the consciousness of the Dalit community. This asserting process constitutes each and every act of the Buddha, and Ambedkar. From these two personalities, the truth of ultimate has emerged. It constitute the reality ‘as it is’ rather than the beginning and the end of the world.

CONCLUSION

The rise of Navayana Buddhism can be conceived as a social revolution after two phases of earlier Buddhist revolution started by Siddhartha Gautama followed by the counter revolution by Pushyamitra Sangha framed by Babasaheb Ambedkar as Brahmanism. The study – ‘Navayana Buddhism and Spread of Buddha Vihara in Maharashtra’ revealed some key issues. These are

Potential of Vihara in Social Transformation

The Buddha Vihara is place of the social transformation. In the context of the Dalit community’s reality, it has become the place where the potential of the community development is getting stronger. It has become the new angle of thinking to pursue Buddha Vihara as a ‘potential change maker’ place in community. The data has unravelled that it can be used to uplift community through the various means within the framework of Vihara. For example, in the Trirashmi Buddha Vihara women group has come together to run the ‘Sanskara Kendra’ for the Nashik area which is quite famous. This process has increased the women confidence, capabilities of women empowerment.

Babasaheb’s Vision of what Buddha Vihara should be?

Babasaheb had dream about the Buddha Vihara. According to him, Buddha Vihara should be the ideal place for depressed community. They should feel belongings in Buddha Vihara. His mental and morality should get furnished at Viahara. On the top of that Babasaheb wanted Buddha Vihara as place for development of the Dalit community. His expectation about Buddha Vihara was that it should stand as a pillar of the community. He pursued Vihara where community will gather, discuses their questions, and come up with solution where everyone will be uplift of such decision on the line of the Buddha’s teaching. His vision has pursued differently in the field.

Babasaheb Vision Manifested Differently in Social Reality

In the context of Babasaheb vision about Buddhism and Buddha Vihara has pursued differently according to the contextual realities. The process of pursuance of Buddha Vihara changes according to the understanding of the meaning of Buddha Viahra and Babasaheb. For example, it has been found in the field that the focus on the Buddha Vihara through the religious perspective and through the idea of upliftment of the community both exits together. Some of the Buddha Vihara committee members prefer the use of the Vihara as knowledge production place. On the other hand, some member considers it as political place to increase the political power of the community.

Vihara and Contradictory Views in the Field

The process of data collection and data analysis unravelled the various perspectives and views in the context of the Buddha Vihara. People who have religious perspective consider the base of change is in Buddhism and Buddha Vihara. Buddha Vihara is just symbol of the religion and it is not much related to the context is another perspectives. It has been found that some sees educational development and economical development will bring the change in Dalit community. These perspectives have occurred according to individual thinking and experiences also.

Many Types of Conflict in Vihara

The Buddha Vihara also moves around the various issues and conflicts. These conflicts are related to the social, political, Economical, Religious and Cultural aspects of the community. The politics around the Buddha Vihara and the politics within the Budha Vihara play an eminent role in the development process of Buddha Vihara. The political interest of the political parties affects the Buddha Vihara. This emerge into the ‘self respect’ of the community. For example, some committee members prefer the donation from political parties for Buddha Vihara other refuses to take it. It results in to the tension among the committee members.

The issue of Buddha Viahara ownership and its Presidentship is a major cause to arise conflict within committee members. Generally, this ownership come up with voting system within committee which divides the people within committee.

Politicizing Vihara around People’s Identity

The Buddha Viahara has been considering as the place which belongs to the Dalit community. The politics around Buddha Viahara is based on the ‘Dalit Community’ identity. The politicising the identity of the Dalit community helps to the political party in the terms of the voting, hence, the politics around identity of people becomes the politics around the Buddha Vihara.

Vihara and Ideological Conflict

In the domain of the ideology, field explores the various angle of the ideology. These ideological angles has inspired by the political and economical aspects of the contextual realities.

For example, some members prefer to vote or have party of Bahujan Samaj Party (BSP) or Republican Party of India (RPI) which is related to the interest of the Dalit community. But, other perspective emerges as for the political gain at the national level BSP, and RPI is not enough hence it will be in our interest to have political affiliation with other parties.

Manipulation of Vihara by Political Parties

From the political parties view Buddha Vihara is the place of the vote banking. The influence on the Buddha Vihara effects on the high rate of vote from that particular area. For Dalit community, Buddha Vihara is too close. Hence, political interest lies in the Buddha Vihara and Dalit community.

Vihara and Conflict Over Land Ownership

The data has shown that most of the Buddha Vihara in city are in small places. The land on which Buddha Vihara has been built has some kind of history. To acquire that land is challenging process for the Buddha Vihara committee.

For example, it has been found that the land of the Nibbana Buddha Vihara belongs to the MIDC area where Dalit used to stay since three generations. The Buddha Vihara establishment process has been opposed by the surrounded community which is upper caste community. The long legal struggle for land and its belongings is going in court.

Loss of Hope and Motivation in Vihara

The discussion with many people who have worked with ‘Buddha Vihara’ movement end at the loss of hope and motivation of Buddha Vihara place as a potential change maker place. The reason to this lost hope lies in the internal, external politics and very less output of the Buddha Vihara Movement. The Buddha Vihara movement in Nashik happened between 1997 to 2015 where the group of Dalit community youth used to engage community through the Buddha Vihara. But outcome of this movement could not be change in committee. The lack of unity in members becomes the positive points for the external political parties to take the advantage.

Conflict over the Concept and Role of Monk in Society

The discussion and interview of community members as well as committee members express the various opinions about Monk and its role in society. The monk roles pursued as ‘social’ rather than ‘self’ in community. But, the diversity in community and the framework of society from which monks arises makes the monk role difficult to understand monk itself and people also. For example, the question arise from the field is ‘Why monk only visit to the Mahar community house? Why does not he go to other upper caste community?’ Monk is also not capable to pursue Buddhas teaching.

Vihara as a Space of Teaching and Learning

The Vihara is emerging place for knowledge production. The Ambedkarite Buddhist Study Circle in Mumbai is great example of this. The data shows that Buddha Vihara has started to teach Babasaheb and Buddha in Buddha Vihara through classes, lectures and gatherings also.

Vihara as a Space of Socializing Children on Buddhist Precepts

The process of having gathering, classes for children and teaching them ethical and morality which Babasaheb and Buddha pursued into their life. These process are used for the socialization of the children. For example, in one of the Buddha Vihara, the process of teaching Bahujan Nayak to the children happens through the monk.

Vihara as a Space of Political Discussion and Reflection

The politics of Dalit community has become the integral part of the Buddha Vihara. The gathering, decision making process, other political activity happens in Budha Vihara. The political line of discussing and thinking creates the awareness within the community about the ongoing political picture.

Vihara as Reproduction of Buddhist History

The data collection process helps to understand the historiography of the Buddha Vihara. The discussion on Buddhist cave and its structural form of Vihara gave the inside about the changing form of Buddha Vihara. The earlier form of Buddha Vihara was place for the religious activities now it has become community’s social place where community gather.

Vihara as Place of Cultural Reproduction

The celebration of culture of community creates the identity of community. Buddha Vihara has become the place of cultural celebration. It has created the space to come together, to think about history of community, engage with it and reflect through celebration. The celebration of Savitribai Phule Jayanti has started from the Trisharan Buddha Vihara which has become the Teacher day celebration for Dalit community.

Vihara as a Space of Healings

Through Buddha Vihara and community is attached with many internal and external politics as well as issues, it has main domain of framework of the healing. The community gathering in Buddha Vihara overcomes the conflict and crates the healing environment where people respect, listen, and speak each other.

REFERENCES

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Websites

1. http://roundtableindia.co.in/index.php?option=com_content&view=article&id=9538%3Aand-understood-the-difference-between-elimination-of-caste-and-annihilation-of-caste &catid=119%3Afeature&Itemid=132&fbclid=IwAR0cSGAQaf8RIOREQTfhPNy31EGAgHFmYu_1IVA7Jqx8l7DWBhngYBky

Dictionary

1. Pali English Dictionary P.T.S. (1952).
2. Buddhist Hybrid Sanskrit Grammar and Dictionary, Vol. II, p. 505.
3. Das, Sarat Chandra. “A Tibetan-English Dictionary with Sanskrit Synonyms”, p. 1002

End Note