Ambedkar’s 22 Vows and Buddhism: Path to Equality

The Enduring Significance of Ambedkar’s 22 Vows

Dr. B.R. Ambedkar’s 22 vows, taken in 1956, continue to resonate deeply, sparking discussions and even controversy. These vows and accepting Buddhism were not merely a personal declaration but a profound statement of principles designed to guide individuals toward a life of dignity, equality, and rationality. Ambedkar, a visionary leader, understood he was leaving a legacy to empower future generations. Just as the teachings of Buddha and the legacy of Emperor Ashoka endured, despite suppression, through inscriptions and philosophical principles, Ambedkar’s vows serve as a beacon for those seeking liberation from oppressive systems.

The persistent discourse surrounding these vows, documented in government-recognized books, highlights the ongoing challenges to equality and social justice. This article will delve into the rationale behind Ambedkar’s 22 vows, exploring his motivations and the timeless wisdom they impart to all Indians, particularly his followers.

Understanding Buddhism’s Five Precepts

Before examining Ambedkar’s 22 vows, it’s crucial to grasp the foundational principles of Buddhism, which heavily influenced his philosophy. The Five Precepts (Panchashila) are ethical guidelines for lay Buddhists, emphasizing non-violence, compassion, and mindful living. These precepts are practical guides for harmonious coexistence and personal well-being, not commands from divine authority. They encourage self-discipline and the cultivation of virtues leading to a more peaceful and fulfilling life.

1. Abstain from Harming Living Beings

The first precept, ahimsa, extends beyond abstaining from violence against humans. It encompasses deep respect for all sentient beings, recognizing their right to live. This principle challenges practices like hunting and animal consumption without considering the pain inflicted. Buddhist ethics encourage empathy, urging individuals to consider how they would feel if subjected to similar suffering. This universal compassion forms the bedrock of Buddhist ethics.

2. Abstain from Taking What is Not Given

The second precept addresses stealing and taking what rightfully belongs to others. In ancient times, scarce resources made this a significant societal issue. Buddhism advocates for honesty and respect for property, discouraging harmful shortcuts. It encourages earning a livelihood through honest means and refraining from acquiring possessions through deceit or coercion.

3. Abstain from Sexual Misconduct

The third precept promotes ethical conduct in relationships and discourages sexual exploitation and promiscuity. It emphasizes fidelity within marriage and respect for the dignity of all individuals. This precept aims to foster healthy relationships and prevent harm caused by sexual misconduct and abuse.

4. Abstain from False Speech

The fourth precept stresses truthfulness, encouraging individuals to avoid deception, slander, or gossip. Honesty in speech is vital for building trust and maintaining harmonious social interactions. The Buddha taught that truthful communication is essential for spiritual growth and ethical living.

5. Abstain from Intoxicating Drinks and Drugs

The fifth precept advises against consuming intoxicants that cloud the mind and lead to heedlessness. Intoxication can result in harmful actions, including verbal abuse, violence, and neglect of responsibilities. This precept promotes mental clarity, self-awareness, and responsible decision-making.

The Buddhist path, embodied in these precepts, is fundamentally a practical approach to life, emphasizing personal responsibility and ethical conduct. It differs from many religions that might emphasize appeasing deities or adhering to rigid dogma. The Buddha offered a path to liberation through understanding and practice, not blind faith or supplication. The core message is that individuals must take agency for their actions and strive for self-improvement. The absence of these precepts in many prevailing religious traditions, which often advocate appeasing deities or engaging in rituals, highlights the distinct and rational nature of the Buddhist path.

Ambedkar’s 22 Vows: Expanding Upon the Buddhist Foundation

While the Five Precepts provide a solid ethical foundation, Dr. Ambedkar recognized that India’s socio-political and religious landscape demanded a more comprehensive and assertive declaration. He observed how Buddhism’s core tenets had been distorted within the Indian context, particularly by the Brahmanical system, often leading to practices contradicting compassion, equality, and truth. Therefore, Ambedkar expanded upon the Five Precepts, formulating 22 vows that directly addressed prevailing social injustices and erroneous religious beliefs in India. These vows were a radical departure, aiming to dismantle the discriminatory structures embedded in the society and religion he sought to reform.

1. Rejection of the Hindu Trinity and Deities

The first vow explicitly states, “I will not have faith in Brahma, Vishnu and Mahesh, nor will I worship them.” This declaration directly challenged the Hindu pantheon, which Ambedkar identified as perpetuating inequality and exploitation. He pointed to morally questionable narratives surrounding these deities in scriptures, arguing their worship was incompatible with a just society.

For instance, stories of Brahma’s transgression with Saraswati, and the exploits of Vishnu’s avatars like Krishna, were cited as problematic narratives undermining ethical values. Similarly, the worship of Shiva, often associated with intoxication, contradicted the Buddhist principle of abstaining from intoxicants. By rejecting these deities, Ambedkar aimed to sever ties with a religious system he believed was fundamentally flawed and discriminatory.

2. Renunciation of Ram and Krishna

Following the rejection of the Trinity, the second vow declares, “I will not have faith in Ram and Krishna, who are considered as incarnations of God or will I worship them.” This extended the rejection to figures central to popular Hindu devotion. Ambedkar contested their divine status, viewing them as constructs of the Brahmanical system designed to uphold its authority.

The narratives surrounding Ram and Krishna, often involving violence and moral ambiguity, were seen as antithetical to Buddhist ethics. The assertion that these figures were avatars of Vishnu, a concept introduced later, was dismissed as a distortion aimed at subverting original Buddhist teachings. The emphasis was on recognizing these figures historically and mythologically, not as divine beings.

3. Disavowal of Ganesha and Other Hindu Deities

The third vow extends this renunciation to “Gauri, Ganapati and other Hindu deities.” Ambedkar critiqued the mythological origins of these deities, often characterized by fantastical narratives, such as Gauri giving birth to Ganesha. He highlighted how their worship, including the popularized Ganesh Puja, often reinforced social hierarchies and superstitions. This vow signifies a complete break from a religious framework Ambedkar deemed irrational and detrimental to social progress, aiming to free followers from meaningless rituals and superstitions.

4. Rejection of Incarnations of God

The fourth vow states, “I will not believe nor will I ever believe that Buddha is a reincarnation of Vishnu.” This directly confronts the Brahmanical attempt to absorb Buddhism by portraying Buddha as the ninth avatar of Vishnu. Ambedkar vehemently rejected this claim, viewing it as a deliberate distortion to undermine Buddhism’s distinctiveness and revolutionary message. He argued this assimilation was a strategy to dilute Buddhism’s impact and maintain Brahmanical supremacy. Ambedkar emphasized Buddha was a spiritual leader offering a path to enlightenment independent of the Hindu pantheon.

Ambedkar’s extensive historical research led him to conclude that the Brahmanical system had systematically distorted and suppressed original Buddhist teachings. He found practices like animal sacrifice, the caste system, and deity worship deeply ingrained in India’s religious fabric, often at the expense of rational thought and social equality. The Brahmanical tradition, he observed, frequently contradicted fundamental Buddhist principles like truthfulness, non-violence, and ethical conduct. For instance, the pervasive violence depicted in epics like the Mahabharata and Ramayana, the concept of divine entitlement, and the justification of social hierarchies starkly contrasted with Buddha’s teachings. Ambedkar’s 22 vows were a deliberate attempt to counteract these distortions and re-establish the core values of Dhamma in their pure form.

5. Abstinence from Pind Daan and Shraddha Rituals

The fifth vow, “I will not participate in Pind Daan or Shraddha, performed by Brahmins,” directly challenges ancestor worship rituals conducted by Brahmins. Ambedkar highlighted historical manipulation of these rituals, citing the adoption of the Fasli calendar for Pitru Paksha in Gaya. This demonstrated, in his view, that such practices were not immutable but subject to historical shifts, often with ulterior motives. By rejecting these rituals, Ambedkar aimed to detach followers from practices he considered superstitious and exploitative, often used by Brahmins to extract wealth and maintain influence.

6. Adherence to Buddha’s Principles and Teachings

The sixth vow, “I will not act in a way that violates the principles and teachings of Buddha,” is a fundamental commitment to upholding Buddhism’s ethical framework. This vow serves as a constant reminder to live in accordance with Dhamma, ensuring actions align with non-violence, truthfulness, compassion, and self-discipline. It acts as a safeguard against relapsing into practices that contradict the Buddhist path, such as those rooted in the discriminatory traditions Ambedkar sought to reject.

7. Rejection of Brahmin-Prescribed Ceremonies

The seventh vow states, “I will not accept any ceremony performed by Brahmins.” This targets the economic and social influence of the Brahminical class. Ambedkar observed Brahmins functioning as ritualistic intermediaries, performing ceremonies for fees, thereby maintaining dependency and extracting wealth. He viewed this as exploitative, especially for marginalized communities often compelled by social or religious pressure.

Rejecting these ceremonies aimed to empower individuals to break free from dependency and assert autonomy, advocating for self-reliance in conducting life events without a priestly class. The assertion that Brahmins enter homes not just for ceremonies but to monitor economic status, identifying future targets for exploitation, is a critical point. This suggests these rituals also serve as mechanisms for information gathering and social control. The vow to exclude Brahmins from household ceremonies directly challenges this perceived system of surveillance and economic exploitation, emphasizing self-sufficiency and autonomy.

8. Belief in the Equality of Man

The eighth vow, “I believe in the equality of man,” is a cornerstone of Ambedkar’s philosophy and a direct refutation of the caste system’s inherent inequality. This vow underscores the fundamental principle that all human beings are born equal and deserve equal rights and opportunities. It is a commitment to actively work towards a society where distinctions based on birth, caste, or creed are eradicated, central to the vision of a just and democratic society.

9. Commitment to Establishing Equality

Complementing the belief in equality, the ninth vow declares, “I will strive to establish equality.” This is not passive acceptance but an active commitment to realization. It implies a continuous effort to challenge and dismantle all forms of discrimination and oppression, calling for proactive engagement in social reform and the creation of systems that promote equity and justice for all.

10. Adherence to the Noble Eightfold Path

The tenth vow, “I will follow the Noble Eightfold Path of Buddha,” signifies a deep commitment to the core Buddhist practice for achieving enlightenment and alleviating suffering. The Noble Eightfold Path—comprising Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration—provides a comprehensive guide for ethical and mental development. By vowing to follow this path, Ambedkar urged followers to cultivate wisdom, ethical conduct, and mental discipline.

11. Practice of Buddhist Paramitas

The eleventh vow, “I will follow the paramitas prescribed by Buddha,” refers to the perfections or virtues cultivated on the path to Buddhahood, including generosity, morality, patience, effort, meditation, and wisdom. By pledging to practice these paramitas, followers commit to developing these virtues, fostering a compassionate and enlightened disposition.

12. Compassion and Kindness Towards All Living Beings

The twelfth vow, “I will show compassion and love to all living beings and protect them,” reiterates and expands upon the Buddhist principle of ahimsa. It emphasizes extending kindness and empathy not only to humans but to all sentient creatures, highlighting the interconnectedness of all life and the moral imperative to act with care and respect towards the environment and its inhabitants.

13. Abstinence from Stealing

The thirteenth vow, “I will not steal,” directly addresses the second of the Five Precepts, reinforcing honesty and respect for property. This vow serves as a clear ethical guideline, ensuring individuals refrain from acquiring possessions through illicit means.

14. Abstinence from Lying

The fourteenth vow, “I will not lie,” reaffirms truthfulness, echoing the fourth of the Five Precepts. This vow emphasizes commitment to honesty in speech and action, fostering trust and integrity in all interactions.

15. Abstinence from Adultery and Sexual Misconduct

The fifteenth vow, “I will not commit adultery or sexual misconduct,” reiterates the third of the Five Precepts, stressing ethical sexual conduct and fidelity. This vow aims to uphold the sanctity of relationships and prevent harm from sexual exploitation.

16. Abstinence from Intoxicants

The sixteenth vow, “I will not consume alcoholic drinks or drugs,” aligns with the fifth of the Five Precepts, advocating for a clear and mindful mind. This vow encourages avoiding substances that impair judgment and lead to harmful behavior.

17. Cultivating Sympathy and Loving-Kindness

The seventeenth vow, “I will strive to practice the Noble Eightfold Path and cultivate sympathy and loving-kindness in daily life,” combines commitment to the Eightfold Path with actively cultivating compassion and empathy. This vow emphasizes the practical application of Buddhist principles in everyday interactions, fostering a more harmonious and caring society.

18. Renunciation of Hinduism

The eighteenth vow, “I renounce Hinduism which is harmful to humanity and hinders the progress and development of humanity, because it is based on inequality, and I adopt Buddhism as my religion,” is a powerful declaration of separation from a religious system perceived as inherently unjust and oppressive. Ambedkar viewed Hinduism, particularly its caste-based manifestations, as a significant obstacle to human progress and equality. His adoption of Buddhism was a conscious choice to embrace a religion he believed offered liberation and enlightenment free from caste and superstition.

19. Belief in Buddha’s Dhamma as True Religion

The nineteenth vow, “I firmly believe that Buddha’s Dhamma is the true religion,” solidifies the commitment to Buddhism as the path to spiritual and social liberation. Ambedkar saw in Dhamma a rational, ethical, and egalitarian system that could uplift humanity. This belief underscores the transformative power of Buddhist teachings and their capacity to foster a just and equitable society.

20. Rebirth Through Conversion

The twentieth vow, “I believe that I am being reborn through this religious conversion,” is a profound statement of personal transformation. Ambedkar viewed conversion not as a mere affiliation change but as a spiritual rebirth, shedding old identities rooted in oppression and embracing a new identity based on equality and dignity. This vow signifies a radical break from the past and the commencement of a new journey grounded in Buddhist principles.

21. Guidance by Buddha’s Teachings

The twenty-first vow, “I solemnly declare that I will guide myself by the teachings and principles of Buddha or his Dhamma,” is a commitment to living a life guided by Buddhist wisdom. It emphasizes continuous effort to understand and apply Buddha’s teachings in all aspects of life, ensuring actions and decisions align with the path of Dhamma.

22. Dedication to the Dhamma

The twenty-second vow, “I will not be guided by the teachings and principles of Buddha or his Dhamma,” is a solemn declaration of dedication. It signifies a lifelong commitment to upholding and propagating Dhamma, ensuring its continuity and influence for the benefit of all humanity. This vow testifies to the enduring significance of Buddhist teachings and Ambedkar’s vision for a society transformed by its principles.

Critique of Religious Texts and the Concept of Truth

Dr. Ambedkar’s approach was rooted in a rational, critical examination of religious texts. He argued many scriptures, particularly Brahmanical ones, were human constructs perpetuating social inequalities and superstitions, not divine revelations. He cited Indian philosophies like Vaisheshika, Nyaya, and Vedanta to show how they emphasized the unquestionable authority of the Vedas, often stifling individual reasoning.

For example, Vaisheshika’s Kanada posited Vedas are God-created, while Nyaya’s Gautama upheld them as valid knowledge. Vedanta’s Shankara asserted Vedas as ultimate truth, accessible via divine revelation and a Guru. This emphasis on scriptural infallibility created a rigid system discouraging questioning, leading to intellectual stagnation and harmful practices. Buddhism, in contrast, encourages inquiry. The Kalama Sutta advises testing teachings through personal experience and reason, not blind acceptance of tradition, hearsay, or scripture.

Ambedkar’s critique extended to Islam and Christianity. He examined the Quran and Bible, noting passages promoting intolerance or divine absolutism. Many religious texts claim divine origin and present doctrines as unchangeable truth. Passages in the Quran asserting its divine origin and Allah/Prophet Muhammad’s authority were analyzed. Similarly, Bible claims, like Jesus stating, “I am the way, the truth, and the life,” indicated a similar absolutist stance. This insistence on absolute, unchangeable doctrines stifles intellectual growth and prevents adaptation to modern understanding.

While science evolves based on new evidence, many religions remain bound by ancient texts, unable to accommodate modern knowledge or ethical challenges. This rigid adherence to dogma, he contended, explains why many religions fail to align with universal human rights principles, such as the UN’s Universal Declaration of Human Rights, which is more congruent with Buddhism’s rational and egalitarian principles than many other religious traditions’ absolutist claims.

The Rationality of Buddhism and Human Rights

Dr. Ambedkar’s profound respect for Buddhism stemmed from its inherent rationality and alignment with human rights principles. Unlike religions claiming divine revelations and unalterable truths, Buddhism encourages critical inquiry and personal verification. The Buddha famously advised testing his teachings through experience and reason (Kalama Sutta). This emphasis on rational investigation and personal understanding is a hallmark of Buddhist philosophy, directly reflected in Ambedkar’s intellectual approach.

Ambedkar contrasted Buddhism’s open, adaptable nature with the absolutist claims in other traditions. Many religions present founders or scriptures as the sole truth source, allowing little dissent. This rigidity makes adaptation to evolving science and social norms difficult, often leading to conflicts with human rights. Buddhism, with its emphasis on impermanence and the conditional nature of phenomena, possesses inherent flexibility, remaining relevant across eras and cultures.

This rationality and adaptability make Buddhism remarkably consistent with the Universal Declaration of Human Rights (UDHR). The UDHR emphasizes inherent dignity and equal rights. Ambedkar saw Buddhism’s core tenets—compassion, equality, non-violence, rejection of dogma—resonating with the UDHR’s spirit. He found that while many religious texts contain passages contradictory to human rights, Buddhist teachings, approached rationally, align seamlessly.

This alignment is why Ambedkar considered Buddhism not just a religion but a way of life that could foster a just and equitable society, grounded in reason and respect for all individuals. In a world often divided by religious differences, Buddhism offers a unifying framework based on shared human values and rational understanding. Ambedkar’s embrace of Buddhism was a strategic move to provide a foundation for a new social order embodying human rights and social justice. His 22 vows serve as a testament to this vision, offering a clear path to break free from oppressive traditions and embrace a life of dignity, equality, and wisdom.

Historical Context and the Concept of ‘Brahman’

To understand Ambedkar’s critique, one must distinguish the historical concept of ‘Brahman’ (ultimate reality) from the contemporary understanding of ‘Brahmin’ (priestly class). Ambedkar’s critique primarily targeted the latter—the socio-religious and political power wielded by the Brahminical class, which he believed perpetuated caste discrimination and exploitation. Ambedkar argued that Brahmins, as custodians of religious texts and rituals, systematically distorted original teachings of various traditions, including Buddhism, to maintain dominance. He pointed to scripture reinterpretation to justify the caste system and social hierarchy, noting how ‘Brahman’ as a supreme being concept legitimized Brahmin superiority.

Furthermore, Brahmins acted as gatekeepers of knowledge, restricting access to scriptures and education for lower castes, creating intellectual and spiritual subservience. The 22 vows, especially those renouncing Brahminical ceremonies and deities, directly challenged this order, aiming to dismantle Brahminical authority and empower individuals toward spiritual and intellectual liberation. Ambedkar’s critique wasn’t to denigrate individuals but to dismantle an inherently unjust system, recognizing that even those within the Brahminical class might not actively perpetuate discrimination, but the system itself demanded radical transformation. His call for equality and rejection of caste rituals sought to create a society where all could live with dignity and freedom.

Find out more about Dr. Ambedkar’s Vision on Sex Education & Individual Freedom

What You Can Do?

Dr. B.R. Ambedkar’s 22 vows offer a profound framework for personal and social transformation. They are living principles guiding us toward a more just and equitable world. Here’s how you can engage with these vows:

Educate Yourself: Deeply study the 22 vows and their philosophy. Understand their historical context and the social injustices they addressed.
Reflect and Internalize: Consider how each vow’s principles can be applied to your life. Strive to internalize values of equality, compassion, rationality, and self-respect.
Promote Equality: Actively challenge and speak out against discrimination, prejudice, and social injustice. Advocate for policies promoting equality and human rights.
Practice Rationality: Cultivate critical inquiry and rational thinking. Question dogma and superstition; seek knowledge based on evidence and reason.
Foster Compassion: Extend kindness, empathy, and compassion to all living beings. Practice non-violence in thought, word, and deed.
Support Social Justice Movements: Engage with and support organizations working towards social justice, equality, and the eradication of caste discrimination.
Share the Message: Educate others about Dr. Ambedkar’s vision and the principles of the 22 vows. Help spread the message of equality, rationality, and human dignity.

By embracing these vows and their principles, we can contribute to building a society that reflects the ideals of justice, equality, and human fraternity that Dr. Ambedkar envisioned.

Disclaimer: Key Terms and Their Context

This article discusses concepts within Dr. B.R. Ambedkar’s 22 vows and Buddhist philosophy. Key terms and their context include:

Brahmanical System: The historical religious and social system dominated by the Brahmin caste, perceived by Ambedkar as perpetuating caste-based discrimination.
Dhamma: In Buddhism, the teachings of the Buddha, universal truth, and the path to enlightenment, encompassing ethical conduct, mental discipline, and wisdom.
Vows: Formal declarations or promises made by individuals, specifically Dr. Ambedkar’s 22 declarations of principles upon converting to Buddhism.
Pancasila (Five Precepts): Basic ethical guidelines for lay Buddhists: abstaining from harming living beings, stealing, sexual misconduct, false speech, and intoxicants.
Paramitas: Buddhist perfections or virtues cultivated on the path to enlightenment (generosity, morality, patience, effort, meditation, wisdom).
Noble Eightfold Path: The Buddhist path to end suffering: Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.
Ahimsa: The principle of non-violence and deep respect for all sentient beings.
Rationality: Being based on reason or logic; critical thinking and rejection of dogma and superstition.
Equality: The state of being equal in status, rights, and opportunities. Ambedkar championed absolute equality among all human beings.
Superstition: Excessive belief in the supernatural. Ambedkar critically examined religious practices lacking rational basis.

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