Dr Ambedkar’s Speech at World Fellowship of Buddhists, Nepal

Dr. Ambedkar’s speech at the closing session of the Fourth Conference of the World Fellowship of Buddhists in the State Gallery Hall in Kathmandu (Nepal), on  20th November 1956.

President, Your Reverences, Ladies and Gentlemen

I  am sorry that, having come to Nepal to attend the Conference, I have not been able to participate in its proceedings in the way in which a delegate ought to participate, but I am sure, I am  physically a very ill man, and I am quite unable to bear the stress and strain of the Conference proceedings.  It is, therefore, not out of any disrespect for the Conference that I have been usually absent, it is because of my personal condition that I could not do justice to the task of the Conference.  It is perhaps because of my absence from the Conference that I was asked by way of compensation to address you this afternoon.  I consented to do that, but even here there have been rather surprised flung upon me.  I had not enough notice that I was to speak here.  And when I was asked what subject  I would speak on, I mentioned the subject of ‘Ashisa in Buddhism’.  But I find that a large majority of the people attending this Conference are desirous that I should speak on ‘Buddhism and Communism’ a subject to which I, in a very passing sentence, referred at the general meeting, first General meeting.

I am quite prepared to agree to the suggestion of the change of subject.  Although, I must say that I am not quite, on the spur of the moment, prepared to deal with such a large, enormous, and it I may say so, a very massive subject, a subject which has had half the world in grips, and I find that it has held also in its grip large number of the student population even of the Buddhist countries.  I look upon the latter aspect of the matter with grave concern.  If the younger generations of the Buddhist countries are not able to appreciate that Buddhism supplied a way which is better that what is supplied by the Communist way of life, Buddhism is doomed.  It cannot last beyond a generation or two.  It is therefore quite necessary for those, who believe in Buddhism, to tackle the younger generation, and to tell them whether Buddhism can be a substitute for Communism.  It is then only that Buddhism can hope to survive.  We must all remember that to-day a large majority of the youngers in Asia look upon Karl Marx as the only prophet who could be worshipped.  And they regard, I need not say much about it, a large part of the Buddhist priesthood as nothing but the yellow peril.  That is an indication which the Bhikkus must take up, must understand, must reform themselves in order that they could be compared with Karl Marx.  And Buddhism could compete with it.  Now, with this introduction.  I propose to give you a few salient points in Buddhism and in Marxism or Communism in order to show you where the similarity of ideals lies, where the differences arise between Buddhism and Marxism.  And thirdly, whether the Buddhist way of life of reaching the goal which communism has, is a lasting one, or whether the communist way of bringing about the goal is the lasting one.  Because, there is no use in pursuing a certain path if that path is not going to be a lasting path.  If it is going to lead you to jungle,  if it is  to lead you to anarchy, assured that the path that you are asked to follow is slow, may be devious, maybe there are long detours, but it ultimately makes you land on a safe, sound ground, so that the ideals you are pursuing are there to help you, to mould your life permanently and forever, is much better, in my judgment to follow the slower path, and the detour us path rather than to rush up and to take what we call shortcuts.  Shortcuts in life are always very dangerous, very dangerous........................

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