New Buddhism

Navayana
(Devanagari: नवयान, IAST: Navayāna) means "new vehicle" and refers to the re-interpretation

of Buddhism by Bhimrao Ramji Ambedkar;[a] it is also called Neo-Buddhism and[1][2] Ambedkarite Buddhism. Ambedkar
was a polymath, theologian and scholar of Buddhism. He was born in a Dalit (untouchable) family during the colonial era of
India, studied abroad, became a Dalit leader, and announced in 1935 his intent to convert from Hinduism to a different
religion,[3] and he has studied all the major religions of the world in depth, including Hinduism, Islam, Christianity, Sikhism,
and Buddhism, for nearly 21 years.[4][5][3] Thereafter Ambedkar studied texts of Buddhism, found several of its core beliefs and
doctrines such as Four Noble Truths and "non-self" as flawed and pessimistic, then re-interpreted these into what he called
"new vehicle" Buddhism, or Navayana.[6] Ambedkar held a press conference on 13 October 1956, announcing his rejection
of Theravada and Mahayana Buddhism, as well as of Hinduism.[7] Thereafter, he left Hinduism and adopted Navayana, about
six weeks before his death.[1][6][7] Its adherents see Navayana Buddhism not as a sect with radically different ideas, but rather
as new movement founded on the principles of Buddhism.[citation needed]
In the Dalit Buddhist movement of India, Navayana is considered a new branch of Buddhism, different from the traditionally
recognized branches of Theravada, Mahayana, and Vajrayana[8] – considered to be foundational in the Buddhist traditions.[9]
[b]
It partially but radically re-interprets what Buddhism is,[10][c] revising parts of the original Buddha teaching to be more
concerned with class struggle and social equality taking into account modern problems.[6][11][12]
Almost 90% of Navayana live in Maharashtra. In the 2011 census, Marathi Buddhists were 6.5 million, constituting 5.8% of
the population of Maharashtra and 77% of the Buddhist population of India.[13]
Ambedkar called his version of Buddhism Navayana or "Neo-Buddhism".[14] His book, The Buddha and His Dhamma is the
holy book of Navayana followers. Followers of Navayana Buddhism are generally called "Buddhists" (Baud'dha) as well
as Ambedkarite Buddhists, Neo-Buddhists, and rarely Navayana Buddhists.[15]
While the term Navayana is most commonly used in reference to the movement Ambedkar founded in India, it is also (more
rarely) used in a different sense, to refer to Westernised forms of Buddhism.[16]
Contents
 1Origins
 2Doctrines and concepts
o 2.1Core beliefs
o 2.2Buddhism's place within modernism and science
o 2.3Buddhist karma and its misrepresentation by Hindus
o 2.4Ambedkar's 22 vows
 3Commencement
 4Scripture and practice
 5Reception
 6Status in India
 7Festivals
 8See also
 9Footnotes
 10References
 11Further reading
 12External links
Origins[edit]
Buddhist flag of Navayana Buddhists
Ambedkar was an Indian leader influential during the colonial era and the early post-independence period of India. He was
the fourteenth child in an impoverished Maharashtra Schedule caste family, who studied abroad, returned to India in the
1920s and joined the political movement. His focus was social and political rights for the Depressed class community.[17] To
free his community from religious prejudice, he concluded that they must leave Hinduism and convert to a different religion.
He chose Buddhism in the form of Navayana.[17][11]
Doctrines and concepts[edit]

In 1935, during his disagreements with Mahatma Gandhi, Ambedkar announced his intent to convert from Hinduism to
Buddhism.[3] Over the next two decades, Ambedkar studied Buddhist texts and wrote The Buddha and His Dhamma which is
the primary doctrine of those who follow Navayana Buddhism.[18]
Core beliefs[edit]
In his unpublished editorial of the founding text of the Navayana, Ambedkar writes:
To disarm all criticism I would like to make it clear that I claim no originality for the book. It is a compilation and assembly
plant. The material has been gathered from various books. I would particularly like to mention Ashvaghosha's Buddhavita,
whose poetry no one can excel. In the narrative of certain events I have even borrowed his language.[19]
He goes on further to say that his doctrine simplifies the teachings of Buddhism and clear up the various misconceptions
and possible points of confusion people may have about the faith. He explains
The only originality that I can claim in is the order of presentation of the topics, in which I have tried to introduce simplicity
and clarity. There are certain matters which give headaches to the student of Buddhism.[19]
Buddhism's place within modernism and science[edit]

In his essay, Buddha and the Future of His Religion, Ambedkar mentions that the only major faith compatible with science
is Buddhism. He compares Jesus, Muhammed, and Krishna to the Buddha, and mentions that while Jesus called himself
the "son of god", Muhammad called himself the "messenger of god", and Krishna called himself the "god of
gods" (Parameshwar), Buddha was
born as a son of man and was content to remain a common man and preached his gospel as a common man. He never
claimed any supernatural origin or supernatural powers, nor did he perform miracles to prove his supernatural powers.[20]
In addition, he states, that Buddhism is one of the few religions that do not claim their values are derived from a god, and are
therefore innately flexible and capable of withstanding Modernism. Ambedkar writes in the same essay:
[T]he Buddha claimed no such infallibility for what he taught. In the Mahaparinibbana Sutta he told Ananda that his religion
was based on reason and experience and that his followers should not accept his teaching as correct and binding merely
because they emanated from him. Being based on reason and experience they were free to modify or even to abandon any
of his teachings, if it was found that at a given time and in given circumstances they do not apply.[20]

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Navayana

(Devanagari: नवयान, IAST: Navayāna) means "new vehicle" and refers to the re-interpretation

Doctrines and concepts[edit]

Buddhism's place within modernism and science[edit]

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