Religious Leaders Fought Fiercely to Win Dr. Ambedkar’s Conversion — Who Almost Succeeded?

The book A Part Apart: The Life and Thought of B.R. Ambedkar gives us insight into when Dr. B.R. Ambedkar’s direct inclination toward religious conversion began. By weaving together facts from various such works, the book Dharmaantaran: Ambedkar Ki Dhamma Yatra — compiled by Dr. Ratan Lal and published by Rajkamal Prakashan — brings forth many untold stories about Ambedkar’s path toward Buddhism.

By mid-1935, rumors had spread that Babasaheb Dr. Ambedkar was preparing to retire from public life. However, any thoughts he had about withdrawing were soon swept aside by a major decision. In August 1935, Ambedkar wrote to Bombay Province’s Home Secretary Henry Knight, saying he would formally end the Kalaram Temple Satyagraha by publicly announcing his renunciation of Hinduism.

Two months later, Knight reminded Ambedkar of this letter. On October 11, 1935, Ambedkar confirmed in a reply that he had not forgotten. Meanwhile, preparations were underway for a historic mass gathering of his followers at Yeola.

Letters written by Ambedkar to Bhaurao Gaikwad reveal that the plan to organize the Yeola Conference had been in motion since 1932. Finally, on October 13, 1935, that historic day arrived when Ambedkar made his monumental announcement at Yeola.

Describing the unbearable suffering of the untouchable community, Ambedkar declared his intention to leave Hinduism in these powerful words:

“Unfortunately, I was born with the stigma of an untouchable Hindu. This was beyond my control. But to shake off this degrading status and improve my condition — that is within my power, and I will certainly do it. No one should have any doubts about this. Today, I declare to you that I will not die as a Hindu. After renouncing Hinduism, which religion the untouchables choose will be entirely up to them. They only need to ensure that they accept a religion that grants them equality.”

Ambedkar’s announcement set off an explosive reaction across political platforms, organizations, and among individuals. The media covered the development extensively. Newspapers like The People, Indian Witness, Janmabhoomi, Prajamittra, Jam-e-Jamshed, Navakal, The Congress Socialist, Sanghashakti, Satyashodhak Ratnagiri, Loksatta, Kesari, and Subodh Patrika criticized the move in their own ways.

On the other hand, publications like Lokmanya, Gyanprakash, Vihar, Sevak, Rashtraveer, Deen Mitra, and Vividh Vrutta published articles in support of the conversion. The reformist Brahmin playwright Anant Hari Gadre, editor of the magazine Nirbhid, also extended his support to Ambedkar.

As news of the conversion announcement spread worldwide, leaders and representatives of Christianity, Islam, and Sikhism began approaching Ambedkar, eager to invite him into their respective faiths.

Pandit Shrutbandhu Shastri of the Arya Samaj even offered his daughter’s hand in marriage to Ambedkar’s son — although he never brought his daughter to Rajgriha to formalize the proposal.

Sardar Dilip Singh Thobia, vice-president of the Golden Temple in Amritsar, sent a telegram to Babasaheb, urging him to accept Sikhism, which was rooted in equality and monotheism.

Dharamananda Kosambi visited Ambedkar at his residence in Rajgriha, where they engaged in deep discussions about Buddhism. Kosambi sensed that although Ambedkar was not yet bound to any one faith, his inclinations leaned toward Buddhism.

Aga Khan, speaking to his followers, emphasized that if untouchable Hindus wanted to leave their religion, it was their duty to welcome them into Islam and aid their holistic development. However, Aga Khan’s followers did not actively pursue this initiative.

According to volume 6 of Babasaheb Dr. Ambedkar: Jeevan Aur Chintan by Khairemude (published by Samyak Prakashan in 2017), the general secretary of the Mahabodhi Society, Banaras, sent Ambedkar a telegram stating, “If you have indeed decided to convert, please consider adopting Buddhism. Across the entire Asian continent, Buddhists stand united without caste divisions. If you choose this path, our dhamma missionaries will be sent to assist you.”

Khalid Gauba, a former Hindu Arya Samaji, also sent Ambedkar a telegram, urging him to accept Islam, promising that “you and your community will be granted full rights.”

Meanwhile, orthodox Hindus in Nashik were relieved at Ambedkar’s announcement, believing that untouchables would no longer disrupt their chariot festivals, which could now proceed smoothly. Some Hindu leaders even proposed initiatives like feet-washing ceremonies, thread ceremonies (janeu), inter-caste marriages, and community feasts to reconcile with untouchables. But Ambedkar showed no interest in these gestures.

It is also notable that at the time, prominent Hindu leader Madan Mohan Malaviya strongly opposed inter-caste marriages and community feasts.

Ambedkar clearly understood that caste existed across all religions in India. His thinking was firm:

“By converting to Islam, we will not become nawabs overnight; by adopting Sikhism, we will not immediately become sardars; and by becoming Christians, we will not escape the stigma of sin. No matter which religion we adopt, we will have to struggle for our self-respect and a bright future.”

Ambedkar was resolute. He said,

“Even if the Hindus were to place their god himself beside me, I would still not remain in Hinduism. Whether or not touchable Hindus do anything for the untouchables, one thing is certain: I will renounce Hinduism.”