The day Babasaheb turned Buddhist, with blessings from a Burmese monk

“It was also on October 14, 1956, that Dr Ambedkar and his wife Dr Savita Ambedkar were formally initiated into Buddhism by the Burmese monk Bhikku Chandiramani in Nagpur,” wrote Congress general secretary Jairam Ramesh on 14 October, Tuesday, the 69th anniversary of this landmark moment in Indian history.

This event marked one of the most significant personal and social transformations in modern India, signalling Ambedkar’s rejection of entrenched caste hierarchies and his pursuit of equality through Buddhism — an event that shaped, and continues to shape, India’s socio-political landscape.

India celebrated the 2500th anniversary of the Buddha's birth in 1956.

It was also on Oct 14, 1956, that Dr. Ambedkar and his wife Dr. Savita Ambedkar were formally initiated into Buddhism by the Burmese monk Bhikku Chandiramani in Nagpur. Thereafter, the prime architect of… pic.twitter.com/nuMPqbWifT

— Jairam Ramesh (@Jairam_Ramesh) October 14, 2025

“Thereafter, the prime architect of the Indian Constitution offered deeksha to about half a million people assembled at what has come to be greatly revered as Deekshabhumi,” says Ramesh in his post, “and also administered them 22 revolutionary oaths prepared by himself.”

The mass initiation underscored Ambedkar’s dedication to social reform, as he sought to empower millions to renounce the injustices embedded in the Hinduism-derived social order of Hindu-majority India. Those oaths (reproduced at the end of this article) stand inscribed on the black stone monument at Deekshabhoomi — while several are simply affirmations of embracing Buddhist doctrine, several are specifically against the practice of Hindu ritual and religion. These include the refusal to acknowledge Buddha as an avatar of Vishnu, and vows to turn away from the worship of Brahma, Vishnu, Maheshwar (Shiva), Ram, Krishna, Gauri (Durga), Ganapati (Ganesh) — and to prevent Brahmins from performing rituals.

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Given his personal history, it might indeed not have been possible for Ambedkar, the ‘father of the Constitution of India’, to have written ‘secular’ into the text of the national foundational document.

However, while the Congress leader does not speak of that, Ramesh draws attention to scholarship on Babasaheb’s attitudes: “Ashok Gopal's masterly biography A Part Apart: The Life and Thought of B.R. Ambedkar that appeared two years back offers many new and compelling insights into this historic event of October 14, 1956.” The book covers the complexities surrounding Ambedkar’s conversion and its lasting impact in some detail.

Recalling the lengthy relationship Ambedkar had with Buddhist philosophy, Ramesh adds, “Ambedkar's fascination with the life of the Buddha was almost half a century old but it was only in 1950 that he spoke of his conversion into Buddhism in public meetings regularly.”

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In addition to converting himself and his followers, Ramesh recalls, Ambedkar also rebranded his socio-political movement — the personal was definitely political here: “In February 1956, the name of the periodical of the Ambedkarite movement was changed from Janata to Prabuddha Bharat.” This rebranding signified a definitive turn toward Buddhist ideas and the awakening of a new socio-political consciousness.

On the choice of Nagpur and timing for the conversion ceremony, Ramesh notes, “Wamanrao Godbole of the Bharatiya Bauddha Jana Samiti played a key role in the selection of Nagpur as the site for the conversion. Sunday, 14 October 1956 was chosen, as R.D. Bhandare had explained 15 days earlier, since Vijayadashmi fell on that day and Ashoka had observed it as his day of victory.”

Choosing this date, was Ambedkar looking to connect with the ancients’ legacies of moral victory and spiritual renewal, even as he sought to ‘reclaim’ the date from Hindutva?

Ramesh also recalls the final chapter of Ambedkar’s life — for this was near the end: “A month later, Dr Ambedkar gave a talk to the World Federation of Buddhists in Kathmandu on ‘Buddha or Karl Marx’. He returned to New Delhi via Lumbini, Bodh Gaya and Sarnath. Six days after he was back, Dr Ambedkar sadly passed away.” His passing so soon after these defining events imbued his legacy with a poignancy at the time that perhaps is not so often recalled in contemporary India.

Finally, Ramesh honours Ambedkar’s intellectual contributions: “His highly original book born out of decades of study, called The Buddha and His Dhamma — for which he had written the Preface just a few hours before his demise — appeared in early Jan 1957.” This work remains a foundational text, reviewing social justice concerns in the Indian context through the lens of Buddhist philosophy.

Ramesh’s tribute is a compelling reminder of Ambedkar’s monumental role in shaping India’s social, political and spiritual landscape — a landscape that has certainly also been inflected with his repudiation of Hinduism, with its caste divisions and hierarchies, and his adoption of the Buddhist ethos. Certainly, his unyielding fight against caste-based discrimination continued to inspire even ardent practising Hindus.

And his initiation at Deekshabhumi continues to inspire millions to pursue equality and dignity.

The (Buddhist) oaths of Bhimrao Ambedkar

The following are the 22 vows administered by Ambedkar to his followers:

• I shall have no faith in Brahma, Vishnu and Maheshwara, and I shall not worship them.

• I shall have no faith in Rama and Krishna, who are believed to be incarnation of God, and I shall not worship them.

• I shall have no faith in Gauri, Ganapati and other gods and goddesses of Hindus, and I shall not worship them.

• I do not believe in the incarnation of God.

• 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.

• I shall not perform Shraddha and I shall not give pind.

• I shall not act in a manner violating the principles and teachings of the Buddha.

• I shall not allow ceremonies to be performed by Brahmins.

• I shall believe in the equality of man.

• I shall endeavour to establish equality.

• I shall follow the Noble Eightfold Path of Buddha.

• I shall follow the ten paramitas prescribed by the Buddha.

• I shall have compassion and loving-kindness for all living beings and protect them.

• I shall not steal.

• I will not commit adultery.

• I will not speak lie.

• I shall not take intoxicants like liquor, drugs, etc.

• (The previous five proscriptive vows [#13–17] are from the Five Precepts.)

• I shall endeavour to follow the Noble Eightfold Path and practice compassion and loving-kindness in everyday life.

• I renounce Hinduism which is harmful to humanity and impedes the advancement and development of humanity, and adopt Buddhism as my religion.

• I firmly believe the Dhamma of the Buddha is the only true religion.

• I believe that by adopting Buddhism I am having a rebirth.

• I solemnly declare and affirm that I shall hereafter lead my life according to the principles and teachings of the Buddha and his Dhamma.

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