How Brahminism Outsmarted Buddhism: Shocking Truths Revealed in New Book on Ambedkar’s Religious Revolution!

A new book titled “Dharmantaran: Ambedkar Ki Dhamma Yatra” (Conversion: Ambedkar's Journey to Dhamma), compiled by renowned author and Associate Professor of History at the University of Delhi, Pro. Ratan Lal, offers a concise encyclopedia of the reasons behind Dr. B.R. Ambedkar’s conversion to Buddhism.

Published by Rajkamal Prakashan, the book provides deep insights into why Ambedkar turned to Buddhism. Dr. Ratan Lal, who has previously edited, authored, and translated several books such as “Vanchit Bharat: Sanshay, Sawal Aur Sangharsh”, “Kashi Prasad Jayswal Sanchayan”, “Shraddhanjali”, “Samalochna”, “Bharatvarsh Ka Andhkaar-Yugin Itihaas”, and “Ek Tha Doctor Ek Tha Sant”, brings yet another compelling narrative through this work.

The book presents several powerful and revealing episodes from Ambedkar’s conversion story. Many chapters are derived from Ambedkar’s collected writings and speeches, lending it historical accuracy and authenticity.

The Origins of Untouchability

According to Ambedkar, untouchability is a relatively recent development and was not present during the Vedic period. The Vedas make no mention of such a practice. So, how did it originate?

The book uses credible references from Ambedkar’s own writings to explore this. It explains that untouchability emerged when Buddhism was flourishing across the Indian subcontinent. It suggests that this social evil began taking shape after Buddha prohibited animal sacrifices.

You may wonder: what is the connection between banning animal sacrifices and the rise of untouchability? Let’s explore further.

Rise of Agricultural Societies vs. Nomadic Tribes

As per the book, Ambedkar describes a historical context where settled agricultural communities coexisted with nomadic tribes who reared livestock and roamed from place to place. These settled communities, with their houses, lands, and crops, naturally preferred peace and stability. In contrast, nomadic groups, with no fixed property, were physically stronger and more mobile.

To protect themselves from nomadic threats, the farmers enlisted the help of pastoral tribes, who were often fragmented due to internal conflicts. These groups were allowed to live on the outskirts of villages and were tasked with maintaining law and order—roles that, to this day, echo in the functions of certain castes.

Initially, the relationship between village dwellers and these protector communities was one of mutual dependence, not discrimination. Untouchability did not exist.

The Buddhist Era and Brahminism’s Strategic Retreat

Ambedkar argues that to understand the rise of untouchability, we must look at the rise of Buddhism in India. Buddhism spread across the land more extensively than any other ideology. Within a few generations, it was widely adopted by the common masses and the merchant class.

Brahminism faced existential crisis. Had the Brahmins not been adaptable and politically astute, their influence would have ended. In order to survive, they abandoned many long-held religious practices and restructured their belief system.

Buddha’s teachings emphasized compassion, social equality, the abolition of the caste-based Chaturvarna system, non-violence, and an end to costly religious ceremonies and sacrifices that were impoverishing the people. These ideas found immense support among the masses.

Ambedkar notes that during this era, Brahmins were not vegetarians—they were among the greatest meat consumers. They sacrificed thousands of cattle to satisfy their own cravings under the guise of pleasing the gods, plunging farmers into poverty. Cows were taken for sacrifice, depriving agrarian families of milk and dairy, key components of their livelihood.

The extent of animal sacrifice in Vedic rituals can still be found in their terrifying descriptions in ancient texts, lacking any sense of compassion. Hence, when Buddha called for the end of animal sacrifices and ritualism, people wholeheartedly embraced his philosophy and rejected Brahminical dominance.

Brahminism’s Strategic Reinvention

To counter Buddhism’s popularity, Brahmins made several dramatic shifts:

• They abandoned the practice of animal sacrifice.

• They turned the once-sacrificed cow into a sacred symbol.

• They transformed from meat-eaters to strict vegetarians.

• They gave up alcohol.

• They adopted a new purity-based ideology.

• They offered Kshatriyas equal status in order to prevent them from embracing Buddhism.

According to Ambedkar, in one religious verse, it’s stated that just as a prisoner is guarded on both sides by two soldiers, the Brahmin-Kshatriya alliance worked together to ensure that Vaishyas and Shudras remained under control.

Many Buddhist values were absorbed into Hinduism. With rituals and sacrifices gone, and the cow becoming sacred, people who had turned to Buddhism slowly returned to a “reformed” Hinduism.

However, two core principles of Buddhism were deliberately left out: social equality and the complete abolition of the caste system.

The Tragic Consequence for Dalits

Ambedkar explains a disturbing development: the transformation of cow slaughter into a religious taboo had an unexpected consequence for the poorest and most marginalized—today’s Dalits.

Dalits were so impoverished that they never consumed fresh meat but survived by consuming the carcasses of dead animals. Neither Buddha nor Brahmins had objected to eating dead animals—only to the killing of live ones.

But Dalits’ practice of eating dead cows, rooted in survival, was turned against them. A social boycott was weaponized. Untouchability was imposed as a punishment for remaining loyal to Buddhism even after others had returned to Hinduism. Their continued adherence to Buddhist ideals became the basis for their exclusion.

Ambedkar calls this social punishment a calculated move. The Brahminical order used religious and cultural sentiment to stigmatize Dalits and trap them in an inescapable social order.

Despite centuries passing and modern values like education, liberty, and equality gaining ground, untouchability continues in India today—an enduring shadow of that historic resistance to Buddhism’s egalitarian revolution.

Conclusion

Dr. Ratan Lal’s “Dharmaantar” is more than a historical recount—it is a powerful reminder of how India’s social order was reshaped in response to Buddhism's challenge to caste hierarchy. It shows how a strategic reinvention of Brahminism helped it survive a period when Buddhist ideals were capturing the conscience of the masses—and how that reinvention came at the cost of institutionalizing untouchability.