Our identity must be dignified — nationally and internationally.
Labels like Dalit, Bahujan, and Mulniwasi were created to express our struggle, but over time they have been misused, politicised, misunderstood and even intentionally distorted. These terms describe pain and history, but they do not describe dignity or future.

Dr. Babasaheb Ambedkar gave us a clear, universal, and humanistic identity: Buddhist.

Not any a sect.
Not a new invention.
Not a political label.
But the timeless identity of a liberated, equal, rational human being.

Babasaheb said:

“I prefer the religion which teaches liberty, equality and fraternity.”
(Conversion speech, Nagpur, 14 Oct 1956)

He gave us an identity rooted in morality, wisdom, compassion and justice, not in caste or birth.

1. Buddhism gives dignity and equality

Babasaheb wrote:

“Buddha preached equality. Hinduism is based on inequality.”
(Buddha and His Dhamma)

2. Buddhism rejects all forms of hierarchy

He said:

“The moment I embraced Buddhism, I felt I was born again.”

3. Buddhism is the only religion Babasaheb examined fully and accepted after deep study

He spent more than 20 years studying:

Pali Canon
Dhamma Vinaya
Buddha’s social philosophy
Comparative religions

He rejected 9 religions before choosing Buddhism.
His choice was scholarly, intentional, and permanent.

4. The 22 Vows define the identity he wanted for us

He made every follower take vows that:

Reject caste
Reject inequality
Reject all oppressive practices
Affirm equality and compassion
Commit to moral living and social responsibility

He never said: “Create a new sect.”
He said: “Adopt the Buddha’s Dhamma.”

आपली ओळख राष्ट्रीय आणि आंतरराष्ट्रीय स्तरावर सन्माननीय असली पाहिजे.
दलित, बहुजन आणि मूलनिवासी अशी लेबले आपल्या संघर्षाचे प्रतीक म्हणून उदयास आली, पण कालांतराने त्यांचा गैरवापर झाला, त्यांना राजकीय रंग देण्यात आला, त्यांचा गैरसमज झाला आणि काही वेळा जाणूनबुजून विकृतही करण्यात आले. ही संज्ञा आपल्या वेदना आणि इतिहासाचे वर्णन करतात, परंतु त्या सन्मान किंवा भविष्यातील दिशा सांगत नाहीत.

डॉ. बाबासाहेब आंबेडकरांनी आपल्याला एक स्पष्ट, सार्वत्रिक आणि मानवतावादी ओळख दिली: ती म्हणजे " बौद्ध "

कोणताही पंथ नव्हे.
कोणताही नवीन शोध नव्हे.
राजकीय लेबल नव्हे.
तर मूळ, समतामूलक आणि तर्कनिष्ठ मानवासाठी, बुद्धाच्या तत्वज्ञानाचे कालातीत स्वरूप.

बाबासाहेब म्हणाले:
“स्वातंत्र्य, समता आणि बंधुता शिकवणारा धर्म मला अधिक प्रिय आहे.”
(परिवर्तन सोहळा, नागपूर, १४ ऑक्टोबर १९५६)

त्यांनी आपल्याला जात किंवा जन्मावर नाही, तर नैतिकता, प्रज्ञा, करुणा आणि न्यायावर आधारित ओळख दिली.

बौद्ध धर्म सन्मान आणि समानता देतो
बाबासाहेबांनी लिहिले:
“बुद्धांनी समानतेचा उपदेश केला. हिंदू धर्म विषमतेवर आधारलेला आहे.”
(द बुद्धा अँड हिज धम्म)
बौद्ध धर्म सर्व प्रकारच्या श्रेणीव्यवस्थेला नाकारतो
ते म्हणाले:
“मी ज्या क्षणी बौद्ध धर्म स्वीकारला, त्या क्षणी मला पुन्हा जन्म मिळाल्यासारखे वाटले.”
बाबासाहेबांनी सखोल अभ्यास करून स्वीकारलेला एकमेव धर्म म्हणजे बौद्ध धर्म
त्यांनी २० हून अधिक वर्षे अभ्यास केला:
– पाली कॅनन
– धम्म विनय
– बुद्धांचे सामाजिक तत्त्वज्ञान
– तुलना-अध्ययन (Comparative religions)

बौद्ध धर्म स्वीकारण्यापूर्वी त्यांनी नऊ धर्मांचा अभ्यास करून ते नाकारले.
त्यांचा निर्णय शास्त्रीय, जाणिवपूर्वक आणि कायमस्वरूपी होता.

२२ प्रतिज्ञा म्हणजे त्यांनी आपल्यासाठी निश्चित केलेली ओळख
त्यांनी प्रत्येक अनुयायाकडून घेतलेल्या प्रतिज्ञा अशा होत्या:
– जात निरसन
– विषमतेचा त्याग
– सर्व शोषक प्रथा नाकारणे
– समानता आणि करुणेची प्रतिज्ञा
– नैतिक जीवन आणि सामाजिक जबाबदारीची बांधिलकी

त्यांनी कधीच म्हटले नाही: “नवीन पंथ तयार करा.”
त्यांनी म्हटले: “बुद्धांचे धम्म अंगीकारा.”

Where Groups Today Fall Short

Ambedkarites who are not Buddhists

They honour Babasaheb, but do not accept the identity he personally embraced.
Many still take pride in their caste or sub-caste.
Their organisations are often caste-based or separatist.
They hesitate to speak on religion — even though Babasaheb said:
“Religion is the foundation of society.”
They speak of Ambedkarism but do not follow the 22 Vows.
Their vision becomes limited to political power, not moral transformation.

Buddhists who are not Ambedkarite

They meditate for personal peace, but ignore social injustice.
They avoid talking about caste, discrimination, or inequality.
They fail to uphold the Buddha’s social teachings of:
- Karuṇā (compassion)
- Mettā (loving-kindness)
- Upekkhā (equanimity in injustice, not indifference to injustice!)
By staying silent, they unintentionally support the oppressor.
Babasaheb warned:
“Indifference is the worst kind of sin.”

Many who identify as Buddhists today focus mainly on personal meditation, rituals, or spiritual healing. While these practices have value, Buddhism — in the Buddha’s own words — was never meant to be a path of isolation or silence in the face of injustice.

The Buddha gave clear instructions to Upāsakas (lay followers) and Bhikkhus (monastics) about their social responsibilities, moral duties, and engagement with the world.

1. Buddha instructed householders to uphold social justice

From the Sigālovāda Sutta (Digha Nikāya 31) — the Buddha tells lay Buddhists to ensure:

protection of the vulnerable
fair economic dealings
respect and support for workers
harmony in society
ethical livelihood

This directly contradicts the modern idea of “meditate and ignore society.”

The Buddha said:

“A householder should protect those who depend on him; keep truth, morality, and justice; and act for the welfare of society.”
(DN 31, paraphrased)

This reminds Buddhists that social responsibility is part of Dhamma.

2. Buddha told Upāsakas to resist injustice and wrongdoing

In Anguttara Nikāya 5.179, the Buddha lists the qualities of a true lay follower:

saddhā (conviction)
sīla (morality)
cāga (generosity)
paññā (wisdom)
abhaya-dāna (giving fearlessness)

Giving fearlessness means protecting others from harm — not remaining silent.

The Buddha explicitly said:

“One who gives fearlessness to others gives the highest gift.”
(AN 5.179, paraphrased)

Silence in the face of injustice denies this duty.

3. Buddha warned monks against withdrawing from social suffering

To monks, he said clearly:

“Go forth for the welfare of the many, for the happiness of the many.”
(Vinaya, Mahāvagga 1.11)

This was the Buddha’s first instruction to the Sangha — not to meditate in forests, but to serve society.

He even instructed monks to stay engaged:

“Move among the people… teach the Dhamma that is good in the beginning, good in the middle, good in the end.”

A Buddhist who stays silent on discrimination cannot claim to follow this teaching.

4. Buddha rejected neutrality when harm is taking place

In Dhammapada 256–257, the Buddha said:

“One does not become just by remaining silent.”
“One who understands justice and stands for it — that one is the wise person.”

This is exactly the moral courage Babasaheb echoed in his movement.

5. Buddha emphasised confronting harmful beliefs

In the Kālāma Sutta (AN 3.65), the Buddha instructs people not to accept customs or traditions blindly, but to reject anything that causes:

harm
suffering
exploitation
injustice

He taught:

“When you know for yourselves: these things lead to harm and suffering… then you should abandon them.”
(AN 3.65)

This is precisely the foundation of Babasaheb’s 22 Vows.

Who We Are

We Are Ambedkarite Buddhists

Not half.
Not fragmented.
Not political-only.
Not spiritual-only.

We complete both the visions:

Buddha’s wisdom, morality, compassion, equality
Babasaheb’s justice, rationality, human dignity, and social liberation

This identity unites:

social transformation
moral transformation
personal growth
collective liberation

A Unified Ambedkarite Buddhist Framework: Beyond Yanas, Rooted in Core Buddhist Principles, Modern Humanitarian Values

This visual explains Dr. Babasaheb Ambedkar’s idea of Dhamma, which is not limited to any single Yana, but built on:

Buddha’s core philosophy, teachings, and principles
Core methods like the Noble Eightfold Path, 10 Pāramitās, and Panchsheel
Modern humanitarian values of Justice, Equality, Liberty, and Fraternity

The diagram compares Theravāda, Mahāyāna, and Vajrayāna, showing:

Their unique features (practice styles, focus areas, community aspects)
Their overlapping core principles that remain common across all traditions
How the core principles of Buddhism draws wisdom from each Yana without adopting their ritualism or sectarian identity

At the center are the Core Principles & Methods that unite all Buddhist paths—
the foundation on which an Ambedkarite Community Platform can grow:
community service, compassion, self-transformation, ethical living, learning, collaboration, and modern social values.

This is a practical, inclusive, and modern interpretation of Buddhism, aligned with Babasaheb’s dream of an educated, organised, and socially transformed society.

We Are Not a Group. We Are Not an Organization. We Are a Community.

We are not a political group.
We are not a registered organization.
We are not a faction, wing, or sect.
We are not a separate part of society.

We are the community itself.

A community of individuals who share one simple foundation:

Respect for the values of Buddha.
Commitment to the vision of Dr. Babasaheb Ambedkar.
Dedication to modern humanitarian values like justice, equality, etc.

We do not divide people between “us” and “them.”
We do not compete with existing organizations.
We do not claim authority over anyone.

We walk with everyone — with the same respect, dignity, and fraternity.

Buddha taught mettā (loving-kindness) and samaggī (harmony).
Babasaheb taught liberty, equality, fraternity as the moral foundations of a meaningful society.

We hold these teachings not as slogans, but as living values.

We Welcome All

We welcome:

every Buddhist
every Ambedkarite
every human who believes in equality and compassion
every organization working for justice, education, upliftment, or social harmony
every individual who wants to build a better society

We do not stand above anyone.
We do not stand apart from anyone.
We stand with everyone.

Our Role

Our purpose is not to create another organization.
Our purpose is to strengthen the community,
to bring people together,
to build unity,
to support every good initiative,
and to work for the common agenda that Babasaheb defined:

Human dignity.
Social equality.
Moral transformation.
Justice for all.

As Buddha said:

“Samaggānaṃ tapo sukho —
Happiness grows where people live in unity.”

As Babasaheb said:

“Be united. Be educated. Be organized.”

Unity does not come from building new walls.
Unity comes from building bridges between everyone working for the same righteous cause.

Our Commitment

We will work with all organizations,
support every sincere effort,
collaborate with everyone who believes in
compassion, equality, justice, and fraternity.

Because our identity is not limited.
Our identity is not narrow.
Our identity is Ambedkarite Buddhist —
wide enough to include all humanity.

Table of Content

Our Identity | आमची ओळख