Tuesday, September 28, 2010
Engaged Buddhism in India and Role of Theravada Buddhism: Perspectives and Prospects
Engaged Buddhism, as a specific term might have emerged in the recent times but, undoubtedly, as a concept it had already begun with the departure of Gotam, the Buddha from his householder life to the society, to the humanity. It was the first example in the history of humanity by anyone to reject the interest of ‘I’ and ‘mine’ for the whole of the humanity. It is needless to reiterate that, Buddhist scriptures are flooded with the stories of the devotion and commitment of the Buddha as well as his disciples to the society, not only in the form of ideas, but also in the form of action. What can be the better example from the detailed illustrations of the Pāramīs in the different Jātaka stories.
The plan of action, Ven. Thich Nhat Hanh chose to apply was adopted in the situation of war, but in the normal situations, Buddhists can engage themselves even in much wider social perspectives. Active engagement of Buddhist ideas can be divided on two levels: spiritual development and social development. Since the term pertains to the Buddhists who seek the ways to apply the insights gained from meditation practices and Dharma teachings to situations of social, political, and economic suffering and injustice, these two can not be seen as distinct to each other. Both of these compliment each other and, therefore, both are interdependent to each other.
The revived Buddhism in India has not travelled a very long journey in India. Archaeologically, the gradual and slow revival of the Buddhism in India continued from 1750 to 1890 by the British scholars like James Prinsep, Alaxandar Cunningham and several others. Religious revival of Buddhism in India began with the arrival of a young Sinhalese Buddhist named Anagarika Dharmapala, who, inspired by an article of Sir Edwin Arnold written in The Daily Telegraph on pitiable condition of Bodh Gaya, established the Maha Bodhi Society in Ceylon on May 3st, 18912 and his contribution to the revival of Buddhism on historical level is outstanding.
But, the first example of the active application of the social doctrines of Buddhism on the mass level was seen by the Indian people during 1950s of 19th century because of the efforts of a legendary personality named Dr. B.
R. Ambedkar. He was born in the 1891 in a family of Mahāra cast which was considered as untouchable during that time. Born as a part of Hindu society, he felt that there was no right or freedom to study, to live with the common society, to participate in the social function to the lower caste people and, especially, untouchables were being treated very cruelly by some feudal minded people of upper caste. He, having got the higher education somehow, tried to improve the condition of suppressed class within the Hindu society and in this context; he had the conflict with the Hindu freedom fighter leaders like Mahatma Gandhi also on several occasions. But the status of Dalits could not be upgraded barring a few incidental successes.
Dr. Ambedkar decided to renounce the Hindu religion on Oct. 13, 1935, saying:
“I was born as a Hindu but I will not die as a Hindu, for, this is in my power.”
He had been studying about other religions for a long time and, then after, he began to do so with more commitments so that he could choose the appropriate religion for himself and his followers. He became greatly impressed by studying Tipitaka, the collection of Buddha’s words, and he decided to convert towards Buddhism. In 1950, Dr. Ambedkar made known publicly his determination to revive Buddhism in India. He made his followers aware of the Buddhist doctrines by his lectures and writings and established that the social equality can only be accessible through the path shown by the Buddha. In a talk Why I like Buddhism, given to B.B.C. London on May, 12th, 1956, he says:
“I prefer Buddhism because it gives three principles in combination which no other religion does. All other religions are bothering themselves with ‘God’ and ‘soul’ and ‘life after death’. Buddhism teaches ‘Prajñā’ (understanding as against superstition and supernaturalism). It teaches ‘Karunā’ (love). It teaches ‘Samatā’ (equality). This is what man wants for a good and happy life on earth. These three principles of Buddhism make their appeal to me. These three principles should, also make an appeal to the world. Neither God nor soul can save society”.
Declaring, “religion is for man and not man for religion, and announcing: “there was only one man who raised his voice against separatism and untouchability and that was Lord Buddha”, Dr. Ambedkar, with the half of the million followers of him, took refuge under Buddhism on October 14th, 1956. He popularized Buddhism at great extent in the masses of the modern India. It was the first ever application of Buddhist doctrines at the social level in the modern India. By getting strength from the Buddha’s teachings under the extra-ordinary leadership of Dr. Ambedkar, the down trodden masses of that time could be successful in getting back their lost dignity at large extent, and later became a powerful force in the political system of India. Undoubtedly, whenever the major events related to the history of Engaged Buddhism in India and world in the modern time would be counted; the name of Dr. Ambedkar would be foremost of the names.
In shaping up and modifying the mindset of intellectual community of India, the contribution of three heroes of Buddhism, namely; Rahula Sankrityayana, Bhikkhu Jagdish Kassapa, Bhadanta Ananda Kausalyayana have been stupendous. They draw to attention of the whole of Indian academia towards the depth and magnificence of the Pali literature, Theravada Buddhism and Buddhism in general, by their writings mostly in the Hindi language.
It is worthwhile to mention here that all the above personalities got their education and training of Buddhism by the help of Pali literature, and applied those teachings under the shade of Theravada tradition. Therefore, it can be said that the Theravada Buddhism played a paramount role in the conditioning of the all the Indian Buddhist scholars in the modern India and it has a great prospects to offer to the next generation also.
The way of social application of Buddhism, the level of that application and the limitations can not be decided overlooking the space and time in this world. The statements of the Buddha are sometimes expressed considering the local and spontaneous situation and if we do not understand the core of the Buddha’s teachings and its methodology and we pick up every line of text and put our energy and time to justify that in each and every situation, then it would not be the right understanding of the Dhamma. Buddha’s teachings are not mere the counting of the philosophical, spiritual, social and moral teachings but are the treasure of the solutions of the problems, and moreover, the Buddha had established the proper methodology to understand the problems and to find their solutions. As the land, time and situation become different, the application and solution also may be selected accordingly. In the words of Dr. Ambedkar:
The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have.
What can be the method, instruments, level and limitations of the Engaged Buddhism in India? – these issues has a certain similarities and dissimilarities also if we compare with the common problems of the whole world.. The message of Brahmavihāras (mettā, karunā, muditā, upekkhā), mental purifications, peace and conflict management, self-sacrifice for the sake of the others are of the universal value as well as of local. But if we take the Indian society into consideration then we will have to accept that many of the Indian social problems are little different and, sometimes more intricate from common social problems of the world. The feeling of the superiority or inferiority on the basis of caste, spread of Dowry system like epidemic in the marriages, increasing trend of superstitions and blind faith and religious fundamentalism are a few of major Indian social problems.
The religious superstitions, false propaganda on the name of religion and blind faiths have dramatically taken new shape in India, rather than decreasing with the technological development, in the last few years with the emerging trends of globalization. The rituals and other religious activities which were once a personal way of worshipping the God in India, are being obsolete. I was born in the most orthodox locality, placed on the bank of the river Ganga, of one of the most orthodox and religious city of Hindus, Varanasi, of India. The area was of mostly of the famous Brahmin priests and astrologers. In my childhood I used to observe that they would perform their Vedic chanting in groups and take bath in the adjacent Ganga River peacefully. They would perform their religious activities according to their tradition. One might have differences with their belief and rituals but those activities would neither interfere with others religious believers nor do any propaganda to improve its popularity.
But, in the last 10-12 years the noticeable increase in the fuss and showoff on the name of religion is baffling for any sensible, progressive and unprejudiced person. Adorned with the crown of full of diamonds and jewels, a holy man, comes in the most expensive car to the stage and narrates the Hindu philosophy of the standard of graduation first year and preaches the sermon to be detached from the desires. He suddenly begins to sing and dance on any God – worshipping lines made on the music of any Bollywood’s popular song. Disciples also start singing and dancing. A full fledged orchestra is arranged by the Babas (So called Holy men) themselves. Thousands of the followers also start singing, dancing and crying. A famous satirist of India named, Harishankar Parasai, had once commented on these kinds of characters: “All the mad of the whole world are considered as pure mad but in India they are considered as spiritual.”
Most of the Babas own more personal property like CEOs of the multinational companies facing several criminal charges of murder, capturing the illegal lands, kidnapping and rape. Interestingly, this whole scenario is closely associated with market.
The most paradoxical situation with the Buddhism in India has been in the recent times that the Buddhist tradition in India has been mostly studied as an offshoot of the Hindu tradition and most of the Indian scholars, especially those who have been trained as a student of the Department of Indian Philosophy studying later Mahayana texts and have no previous knowledge of Pali tradition, put all their effort to establish that Buddhism has nothing new to offer except what it has borrowed from the Vedic tradition. On the other hand, the largest number of the Buddhists of Indian population, which is the follower of Dr. Ambedkar, have made Dr. Ambedkar their God, but, without any proper training of Theravada Buddhist tradition most of them can not defend the Buddhist standpoint on any issue when it comes to the controversial issues like of the Buddha being an incarnation of the Hindu God Vishnu and so on. Therefore, there is a great need of establishing a pure Theravada Buddhist University in India which could provide the authentic knowledge of Buddhism through the Pali texts and tradition to the knowledge seekers. Let me assure here that one such step can revolutionize the state of Buddhism and Buddhist study in India.
When ever we should talk of the engaged Buddhism in India, we should always consider the socio-religious condition of the time of the Buddha and his method of action in that society. The Theravada Buddhist tradition is firmly rooted in the rationalistic, scientific base of Pali literature and it has all those characteristics which the world can ever imagine of as a future religion for the humanity. The Theravada Buddhists residing in India should think how, by going to the public, they can remove the blind faiths, superstitions, religious fanaticism and intolerance of the people. They should enter the villages and towns for true social service and conducting the common awareness programme regarding health, education and social evils. The members should take resolution that they would not do any kind of discrimination on the basis of caste, religion or financial condition of beneficiaries. The Theravada Buddhist organizations also should not only think of establishing the temples, but also to setting up the charitable hospitals, schools and social welfare societies to reach the common people with the message of the Buddha. The schools established by them should have the provision of the study of the Pali language and literature in order to bring the glory of Theravada tradition back to its motherland. The social service should not be in the form of religious propagation of the Buddha Dhamma because as soon as the people would be free from prejudices, taboos and blindness of the mind, naturally it would be the success of the teachings of the Buddha. The teachings by the Buddha himself were delivered to be followed by the people, not to convert the people. Conversion was natural phenomena which took place after people understood the Dhamma. Buddha’s Dhamma, like a raft, is for crossing over, not for carrying over.8 The central objective of the Buddha’s Dhamma is not to make others a Buddhist just by their faith, but to make them a perfect human being. In the modern context, the meaning of crossing over can be taken as to get freedom from evils, inside and outside.
As far as the application of the Buddhist doctrines at spiritual level concern, it is my own observation and humble request on the basis of that observation from the respected scholars of Buddhism and monks that only that kind of Buddhism can be acceptable and successful in India which is based on the Buddha’s own teachings, free from Tantra-Mantra, magic, miracles, superstitions and religious propaganda. And Theravada Buddhism has all that capacity. If any form of Buddhism tries to seek attention and popularity through short-cut methods of ritualistic miracles, providing external means of purification, esoteric methods, and astrology and so on, then, I do not see any hope for the success of that form of Buddhism in India at least, as Indians already have enough of those things in their Brahmanical tradition. Moreover, those things will justify the claims of the Hindu fundamentalist forces that the Buddhism is not much different from Hinduism and it is an offshoot of Vedic Brahmanism.
- Dr. Siddharth Singh
Posted by Free Tibet at 3:57 AM