Putting Hinduism to a scathing critique, Dr. Ambedkar says that Hinduism which has played a dominant role in Indian history and society, is not a just and true religion since it is inimical to the ideal of justice embodying the principles of equality, liberty and fraternity which are essential for establishing a moral social order. It does not recognise the principle of equality, since it advocates the caste system which fosters graded inequality by dividing the people into the four varnas. It allows inequality among the castes to the extent of justifying the practice of untouchability. In the scheme of the Manu Dharma Shastra, different Hindu castes do not stand on the same, horizontal plane but placed in a vertical series, one above the other. The Brahmins on the top.
Inequality of status among people is deeply rooted in Hinduism. It is not seen as temporary or situational but is enforced as a permanent social order that must be followed by everyone, at all times, in all places, and for all purposes. Manu, through his Dharma Shastra, made this inequality the fundamental principle of life, which led to the systematic enslavement of the Shudras and Ati-Shudras. He institutionalized this system of slavery by refusing to acknowledge any possibility of reversal, thereby ensuring that the burden of servitude fell solely on the lowest castes.
Hinduism is also opposed to the feeling of fraternity among people. Fraternity fosters fellow feeling and enables the individual to identify one with others and work for their good. It sustains the moral order of a society.
The priesthood is the monopoly of the Brahmin. The superiority of a caste is determined by the Brahmin’s acceptance to officiate the religious ceremonies. Strict discrimination is practiced even in the matters of food and water. Even charity is caste-based in Hinduism. As one who is profoundly religious Dr. Ambedkar regards Budhism as a true and just religion. To him Budhism is a religion par excellence, since it embodies the principles that are conducive for the individual and social well-being. He distinguishes the Budhism from religion in its conventional sense.
Unlike Hinduism, Islam and Christianity, the Dhamma is not centered on any authority, natural or supernatural, human or divine. Unlike the Krishna who proclaimed himself god, and unlike the Christ and Mohammad who proclaimed themselves to be the prophets — the {messengers of god — the Budha declared himself to be a natural son of their parents. He did not ask people to believe in him for their salvation. He did not find for himself any place in his Dhamma. He did not even appoint his successor as its custodian. The Budha declared that the Dhamma does not require any Authority. It is autonomous and sustains by itself. Dhamma ceases to be Dhamma when it depends upon the authority of its founder. There is no need to invoke the name of its founder to enforce Dhamma, which is based on universal human experience of life and the world. It is a discovery—the result of inquiry and investigation into the conditions of human life on earth and the workings of human instincts and dispositions. The Buddha’s teachings are neither revelatory nor infallible. He claimed that he was “one of many human beings” and his message was “the message of man to man.” The Buddha was only the founder of the way (margadata). He only points the path to salvation. Each one must tread the path and seek his or her salvation by one’s own effort. There is no short-cut to salvation. One has to practice the Eight-Fold Path and control the evil states of mind caused by the senses and craving. The (Hindu) Sanatana Dharma in the form of the Manudharma has been an unseen and unelected parliament of India. It is still dictating and determining the nature and structure of the Indian social reality. Its impact is so strong that the people of India are unable to come out of the clutches of the caste system ordained by it. Graded inequality and untouchability are persisting even in these days of rapid urbanization and industrialization. Dr. Ambedkar held that the caste system can be eradicated only by questioning and annihilating the Hindu scriptures. He contended that it is only by negating the Hindu religion in toto that the pernicious system of caste is eliminated. Since the roots of Hinduism are so strong and deep in the Indian ethos, it is difficult to eradicate the practice of caste system. It is difficult also because the Hindus do not want to put an end to the caste system. They will never support the movements against the caste system, which is very much to their advantage. They are accustomed to live by exploiting the Dalits from time immemorial. Dr. Ambedkar appealed to the Hindus to voluntarily come forward to protest against the caste. He also deplored that there has hardly been any Brahmin who has led a movement against it. The movement would succeed only when the Hindu elite whole-heartedly support and actively participate in the process. When no such co-operation and help from them is forthcoming, the only way out for the oppressed is to embrace Buddhism. This is what Dr. Ambedkar did towards the end of life. He left Hinduism and entered Buddhism along with several thousands of Dalits..
