Buddhist–Ambedkarite Knowledge Practice: An Overview

If one asks, “Who is the greatest person who influenced the entire world through the path of righteousness and whose impact remains eternal across ages?”—in my view, the indisputable answer is Buddha. Even after more than two and a half millennia, the universal relevance of Lord Buddha and his philosophy has not diminished. The Tathagata, an unparalleled debater of his time, engaged in dialectical discussions with contemporary thinkers and conversed directly with the common masses, thereby spreading the noble Dhamma—the path of liberation from suffering.

After Buddha’s Parinirvana, the Dhamma spread rapidly across the world. Many rulers of that era adopted and actively supported the Dhamma. Since Buddha himself did not write any scripture, systematic interpretation and codification of his teachings became necessary. Therefore, under the patronage of rulers like Ajatshatru, Kalashoka, Ashoka, and Kanishka, Buddhist Councils were organized from time to time. Later, the kings of Myanmar also held such councils. These assemblies, functioning through democratic dialogue and critical examination, proved crucial in determining the direction of the Dhamma’s journey and ultimately led to the formation of various schools.

The most important point here is that for such councils to occur, an intellectually nurturing environment is essential—and Buddha, followed by the Bhikkhu Sangha, succeeded remarkably in cultivating it. The Kalama Sutta reflects this spirit. Great Buddhist universities such as Nalanda, Takshashila, and Vikramshila earned global recognition through their scientific scholarly practice. Through them, the doors of knowledge opened for the marginalized masses. Many Buddhist scholars educated at these institutions conducted original research and established significant philosophical propositions. However, in ancient times, Brahmanism violently attempted to destroy Buddhism, and these centres of knowledge became victims of that destruction. An invaluable treasure of knowledge was lost; only fragments survive today.

Through Dr. Babasaheb Ambedkar’s revolutionary Dhammachakra Pravartan, the Dhamma was resurrected in India after nearly disappearing. Through the Ambedkarite movement, it spread nonviolently across villages and evolved into a powerful counter-culture through Buddhist festivals and community practices. Following Babasaheb’s command—Educate, Organize, Agitate—the Ambedkarite community placed supreme importance on the practice of knowledge. This legacy, I believe, is inherited from the Buddhist tradition itself; although the Dhamma declined, its values remained deeply rooted in the Indian consciousness, enabling resurgence. Today, record sales of books at Buddhist monuments serve as strong evidence of this intellectual legacy.

In contemporary times, seminars, conferences, and Dhamma conventions continue to advance Ambedkarite knowledge practice. The term Ambedkarite community here refers not to any specific caste or religion but to every individual or group aligned with Ambedkarite philosophy and counter-culture.

We clearly understand why this knowledge practice is essential: the path to human liberation lies through education. Education is the primary tool for social, economic, political, and cultural upliftment. One may ask, How is this different from others? The difference is that the Ambedkarite community is profoundly sincere in its pursuit of knowledge. It knows how to apply what it learns. It seeks knowledge to uproot all forms of exploitation. Therefore, Ambedkarites have always taken a strong stand against injustice. As Babasaheb said, the intellectual class leads society. Ambedkarite intellectuals emerging from the grassroots have provided such leadership—supporting struggles with theory while standing shoulder-to-shoulder on the streets.

The philosophical foundation of Ambedkarite knowledge practice is rooted in Buddhist thought. Its distinctive feature is rationality based on scientific thinking. It accepts ideas only after testing them through reason and ethics. The readiness to reject the intellectual slavery of Brahmanism and adopt a scientific Dhamma is the best example of this (though this is not yet universal, due to slower educational outreach). This intellectual honesty cultivates a critical mindset focused not on trimming branches but striking the root of suffering—and hence exploitation. Therefore, the most powerful voice against militant Hindutva today is that of the Ambedkarite community. It does not compromise with mild Hindutva and directly questions the Hindu religion itself—clarity gained through the 22 vows. And this is the essence of sincerity.

The visible form of this knowledge practice is Ambedkarite literature. It advocates emancipation of humanity, proclaiming liberty, equality, fraternity, friendship, and democracy. It gives voice to the historically silenced, but also provides a constructive path for development. It depicts the painful reality of the oppressed, yet carries resilient optimism like that found in Vamandada Kardak’s poetry:

“O human, let me sing of you; a song that brings your welfare!”

Broadly, it includes influences from Therigatha to modern feminist autobiographies, and experiences ranging from slums to foreign universities. The Indian Constitution may be seen as a symbolic part of Ambedkarite literature, alongside the UN Declaration of Human Rights. It inspires Roma communities in Hungary and energizes protesters in Ghana. Its ability to harmonize with global values affirms its contemporary relevance.

We must elevate this relevance further. Global solidarity among oppressed groups is necessary. For this, we must be sensitive to their suffering, inclusive in our approach, and abandon narrow-mindedness. Our knowledge practice must stay updated with global vision and new technology. Local Buddha Viharas should become community learning centres. Universal access to world-class education must grow. Ambedkarite youth must enter prestigious international universities and apply their knowledge to uplift society. If this happens, only the sky will be the limit.

We view political power as a tool to end oppression—rightly so. But we must note that power is subordinate to knowledge. Whoever controls knowledge controls power—that is the equation. History proves it. To write our own history and leave an indelible mark on time, we must first win the battle for intellectual dominance. This is the real battlefield. Once we win it, the world is ours. Through the strength of knowledge, great empires once bowed before Buddha. In modern times, our great leaders—Mahatma Jotirao Phule, Chhatrapati Shahu Maharaj, and Babasaheb Ambedkar—have sounded the bugle long ago. Now is the time to march. Our struggle is to end every form of oppression and build an equal world; therefore, victory is ours.