A Message to My Fellow Indian Buddhists:
This article comes from a place of love and concern for our movement and its future. Some of you, dear friends, may feel disappointed or even disagree with my views here but I urge you to read with an open heart and mind. We are all united by one goal – freedom from caste-based oppression and the promotion of social justice.
Many of you have heard, or may even have said, phrases like, “People should convert to Navayana Buddhism,” or “We need to propagate Navayana.” While these statements come from a sincere desire to honour Babasaheb Ambedkar, they contain a dangerous flaw that could weaken the very foundation of our movement.
Have you ever wondered why some terms like Navayana gain traction among us but subtly divide our movement? This is not accidental –its a deliberate tactic to weaken our unity. It’s time we confront a difficult truth.The terms "Navayana" and "Nav Bodh" (Neo-Buddhist) are doing us more harm than good. In fact, they are dividing us and playing directly into the hands of those who want to see our movement fail.
We must recognise that the propagation of the term Navayana is not just an innocent misstep –its a deliberate strategy employed by opponents of Ambedkarian Thought to weaken our movement. By promoting Navayana as a sect, they seek to fragment and isolate us from the larger global community and dilute the revolutionary message of Babasaheb Dr Ambedkar. Many Ambedkarites are unknowingly falling into this trap, and it's time to address this issue urgently.
Babasaheb Never Created a Sect:
When Babasaheb Ambedkar embraced Buddhism on 14th October 1956, he did so as a disciple of the Buddha, not as the founder of a new sect. His acceptance of Buddhism was a declaration of freedom—a rejection of the caste-based oppression of Hinduism and an embrace of a path rooted in equality, reason, and compassion.
As Babasaheb famously said: "The religion of the Buddha is the most scientific religion. That is why I have embraced it. I am convinced that this is the only religion which can bring social justice to mankind." (The Buddha and His Dhamma, 1957)
This quote underscores that Babasaheb viewed Buddhism as a universal and scientific religion—not a sect or a “new” tradition.
Let me ask you this: Have you ever read or heard Babasaheb use the term Navayana in any of his speeches or writings? I haven’t, and that’s because he never did. Babasaheb was not interested in creating “new" Buddhism or a sect separate from the global Buddhist community. He wanted to revive the original teachings of Buddha and make them accessible to all, especially the oppressed people of India.
So where did the term Navayana come from? It appeared later, introduced by people and organizations who either misunderstood Babasaheb’s vision or sought to distort it. For instance, Navayana Publications, a Brahmin-run business, uses the term and promotes it to market books about Babasaheb, profiting from his legacy while contributing little to the movement.
NAV BODH –A Contradictory and Misleading Label:
The very use of the term Nav Bodh contradicts the notion of Bodh as something "original" or "pure." Buddhism, as revived by Babasaheb, is not a new version; it is the reawakening of the Buddha’s original message—a message that has been hidden or distorted over centuries. To call it "new" is to imply that it is a break from the past, which it is not. Babasaheb was not creating a new version of Buddhism; he was reviving the original teachings of the Buddha, which had been buried under centuries of caste-based Hinduism.
Dangers of Using the Terms Navayana, Nav Bodh and Neo-Buddhist / Buddhism:
You might wonder, What’s so dangerous about these terms? Why should we stop using them? Words matter—they shape how we see ourselves and how others see us. Here’s why these terms are harmful:
1. THESE TERMS PLAY INTO THE HANDS OF OUR OPPONENTS:
The term Navayana isolates us. It’s a label that opponents of Ambedkarite thought want us to adopt because it divides us from the larger global Buddhist community. By promoting "Navayana," they’re trying to box us into a small sect, making it easier to dismiss our voices and weaken our movement.
Remember how the term “Dalit” is popularized to keep us tied to caste identities and keep the Scheduled Castes within the Hindu fold? Similarly, "Navayana" is another trap—a label that fragments us while strengthening the narrative of those who oppose equality. Navayana is being equated with "Dalit Buddhism." On many occasions in social media and other internet platforms, we often read statements like: "Nav Bodhs are “Dalit” who follow Ambedkar's version of distorted Buddhism" and "Nav Bodhs are not real Buddhists."
Yes, they say Nav Bodhs are not real Buddhists. And they also say, "The Dalit Dr. Ambedkar started his own cult, Navayana." If that wasn't enough, elite Brahmins (and their academic stooges) who unfortunately, currently represent Buddhism on the global stage, also say similar things, brainwashing non-Indian Buddhists globally and distorting foundational messages of the Buddha.
2. THESE TERMS WEAKEN OUR GLOBAL REPRESENTATION:
At international forums, such as the United Nations or global Buddhist conferences, who represents Buddhism? It’s often Brahmin elites—not Buddhist Ambedkarites. If we continue calling ourselves Navayanis, we lose our rightful place as Indian Buddhists—the torchbearers of Buddha’s teachings in the land of their origin.
Think about it: Do Japanese Buddhists call themselves by a sectarian name? Do Sri Lankan or Thai Buddhists? No—they proudly represent their traditions while being part of the global Buddhist family. Why, then, should we isolate ourselves with a divisive term like Navayana? In 1954, at the Fifth Conference of the World Fellowship of Buddhists held in Rangoon (Yangon), Babasaheb made significant appeals to this global Buddhist family. He said,
"We need schools and universities that can teach the true meaning of Buddhism. This cannot be done without the support of our brothers and sisters from Buddhist lands who have the experience to build such institutions."
He also said, "Our own people are new to Buddhism. They need guidance from those who have preserved and practiced the Dhamma for centuries"
By using terms like Navayana, Nav Bodh and Neo-Buddhists, we make it harder for the world to see us as part of a global family. Globally, Buddhism is recognized as a religion of compassion, wisdom and rational thought. Presenting Navayana as a small sect diminishes the credibility of our movement and alienates potential allies.
3. THESE TERMS DILUTE BABASAHEB’S VISION:
The term Navayana is not only a distortion of Babasaheb’s vision but also part of a centuries old effort to marginalize Buddhism in India. By rejecting sectarian labels like Navayana, we are uniting under the single banner of Buddhism. A banner that transcends borders, transcends caste, and transcends division. This is the banner Babasaheb wanted us to raise –proudly, universally.
4. THESE TERMS CREATE UNNECESSARY FACTIONS:
Within our community, the term Navayana is already causing confusion and division. Some see it as Babasaheb’s legacy, while others reject it outright. This internal conflict distracts us from the bigger fight against caste oppression and inequality. Babasaheb wanted us to unite, not divide. By calling ourselves Buddhists, we align with the universal values of Buddha and strengthen our movement. To continue using terms like Navayana and Nav Bodh is to allow fragmentation to take root within our community, which only undermines the powerful united movement we need to create.
5. THE TERMS NAVAYANA, NAV BODH, NEO-BUDDHISM AND NEO-BUDDHISTS BENEFIT THOSE WHO OPPOSE US:
Let’s not forget, Brahmin-run entities like Navayana Publications profit from these term. They have no interest in the social transformation Babasaheb envisioned, yet they control the narrative around his legacy. By using the terms Navayana and Nav Bodh, we’re inadvertently supporting those who exploit us and allow this history of suppression and appropriation to continue.
So, what should we do? The answer is simple: We must stop using the terms Navayana, Neo-Buddhism, Nav Bodh, Neo-Buddhist, Dalit Buddhism and Ambedkar's Buddhism.
As BUDDHISTS, we become a part of the global family that shares a universal commitment to the teachings of the Buddha. By calling ourselves Buddhists, we connect with millions around the world who share our values. We honour the Buddha's message of compassion, wisdom and equality –values that transcend all boundaries and divisions, and show the world that Indian Buddhists are leading a revival of Buddhism in the land where it was born.
As Babasaheb said: "My people will be willing to sacrifice anything to make India into a Prabuddha India." (Speech delivered on 3 October 1956)
This quote shows that our fight to reclaim our true identity as Buddhists is essential to building a transformed, enlightened society—a Prabuddha India. And for that, we must be willing to sacrifice anything, even terms and labels we have become attached to, if they harm our unity and future.
As BUDDHISTS, We Honour Babasaheb’s Vision. Babasaheb wanted us to embrace Buddhism as a universal path of liberation, not as a sect. By reclaiming the identity of Buddhists, we respect his dream of unity and equality.
As BUDDHISTS, We Strengthen Our Movement. A united movement is a strong movement. By rejecting divisive terms we build solidarity among Ambedkarites and with the global Buddhist community. Identifying simply as Buddhists connect us to the global Buddhist community and its rich heritage. It positions us as rightful heirs of Buddha’s teachings and allows us to challenge the casteist misrepresentation of Buddhism by Brahmin elites.
An Alternative Empowering Term –INDIAN BUDDHISTS:
If some still feel the need to highlight Babasaheb’s unique contribution, we can use the term Indian Buddhists. Just as there are Japanese Buddhists, Chinese Buddhists and Thai Buddhists, we can proudly call ourselves Indian Buddhists following the transformative vision of Dr. Babasaheb Ambedkar.
This term:
A. Reflects our cultural and historical roots.
B. Emphasizes our connection to Babasaheb’s revival of Buddhism.
C. Avoids sectarianism while preserving our unique identity.
We have fought long and hard to escape the shackles of caste, and now we face the risk of trapping ourselves with self imposed divisions with new labels. The words we use shape and define us. They shape how we see ourselves and how we're seen by others. If we truly want to honour Babasaheb, we must reject labels like Navayana and Nav Bodh. They divide us, isolate us and weaken our movement.
A Final Appeal And Call to Action for Indian Buddhists:
Dear friends, I know some of you deeply believe in the term "Navayana" but I make an appeal to you to reconsider. Babasaheb gave us Buddhism as a weapon for liberation and we cannot afford to let this gift of Dhamma be divided or distorted.
The propagation of Navayana is not just a mistake —it is a strategy by our opponents to weaken our movement. Let us reject this divisive label and embrace the universal identity of Buddhists. Together, as Indian Buddhists, we can lead a strong, united movement that honours Babasaheb’s legacy and fulfills his dream of equality, liberty, fraternity and justice for all.
As Indian Buddhists, it is our sacred duty to honour the legacy of the Buddha and Babasaheb Ambedkar by rejecting divisive labels like Navayana and proudly embracing our identity as Buddhists. Let us unite under this universal identity, strengthen our presence in the global Buddhist community, and work collectively towards creating a Prabuddha Bharat (an Enlightened India).
The concerns raised in this article are not just mine—they are a call for all of us to reflect, discuss, and act. I urge you, my fellow Indian Buddhists, to spread these thoughts and ideas within our community. Write articles, start conversations, and use social media platforms to educate others about the dangers of divisive terms and the importance of reclaiming our rightful identity as Buddhists.
Together, we have the power to transform minds, strengthen our movement, and ensure that Babasaheb's dream of a just and enlightened society becomes a reality.
Jai Bhim Namo Buddhay!
Also
Read:
1. What is the
exact meaning of Hindi word, “Dalit”?
2. Three questions
for “Dalit” intellectuals and Dr Ambedkar’s thoughts on vague terms.
3. WHY did Dr.
Ambedkar say, "Gandhi is the greatest enemy of the untouchables"?
4. Why are
scheduled castes and tribes not Hindu?
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