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Ambedkar was a Bodhisattva

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B. R. Ambedkar, who revivaled Buddhism in India, is regarded as a bodhisattva, the Maitreya, among the Navayana followers. See these pages Navayana, Maitreya, and List of Buddha claimants.

B. R. Ambedkar is regarded as a Bodhisattva, the Maitreya, among the Navayana followers.^[1]^[2] In practice, the Navayana followers revere Ambedkar, states Jim Deitrick, as virtually on par with the Buddha.^[3] He is considered as the one prophesied to appear and teach the dhamma after it was forgotten, his iconography is a part of Navayana shrines and he is shown with a halo.^[2] Though Ambedkar states Navayana to be atheist, Navayana viharas and shrines features images of the Buddha and Ambedkar, and the followers bow and offer prayers before them in practice.^[4] According to Junghare, for the followers of Navayana, Ambedkar has become a deity and is devotionally worshipped.^[5]

2409:4042:4E9D:8A11:2475:B6B7:6D5A:E382 (talk) 07:27, 10 October 2020 (UTC)Reply

^ Fitzgerald, Timothy (2003). The Ideology of Religious Studies. Oxford University Press. p. 129. ISBN 978-0-19-534715-9.
^ ^a ^b M.B. Bose (2017). Tereza Kuldova and Mathew A. Varghese (ed.). Urban Utopias: Excess and Expulsion in Neoliberal South Asia. Springer. pp. 144–146. ISBN 978-3-319-47623-0.
^ Jim Deitrick (2013). Damien Keown and Charles S. Prebish (ed.). Encyclopedia of Buddhism. Routledge. p. 25. ISBN 978-1-136-98588-1.
^ Rowena Robinson (2003). Religious Conversion in India: Modes, Motivations, and Meanings. Oxford University Press. p. 2009. ISBN 978-0-19-566329-7.
^ I.Y. Junghare (1988), Dr. Ambedkar: The Hero of the Mahars, Ex-Untouchables of India, Asian Folklore Studies, Vol. 47, No. 1, (1988), pp. 93–121, "(...) the new literature of the Mahars and their making of the Ambedkar deity for their new religion, Neo-Buddhism. (...) Song five is clearly representative of the Mahar community's respect and devotion for Ambedkar. He has become their God and they worship him as the singer sings: "We worship Bhima, too." (...) In the last song, Dr. Ambedkar is raised from a deity to a supreme deity. He is omnipresent, omnipotent, and omniscient."

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[Fitzgerald2003-1] Fitzgerald, Timothy (2003). The Ideology of Religious Studies. Oxford University Press. p. 129. ISBN 978-0-19-534715-9.

[KuldovaVarghese2017-2] M.B. Bose (2017). Tereza Kuldova and Mathew A. Varghese (ed.). Urban Utopias: Excess and Expulsion in Neoliberal South Asia. Springer. pp. 144–146. ISBN 978-3-319-47623-0.

[3] Jim Deitrick (2013). Damien Keown and Charles S. Prebish (ed.). Encyclopedia of Buddhism. Routledge. p. 25. ISBN 978-1-136-98588-1.

[4] Rowena Robinson (2003). Religious Conversion in India: Modes, Motivations, and Meanings. Oxford University Press. p. 2009. ISBN 978-0-19-566329-7.

[5] I.Y. Junghare (1988), Dr. Ambedkar: The Hero of the Mahars, Ex-Untouchables of India, Asian Folklore Studies, Vol. 47, No. 1, (1988), pp. 93–121, "(...) the new literature of the Mahars and their making of the Ambedkar deity for their new religion, Neo-Buddhism. (...) Song five is clearly representative of the Mahar community's respect and devotion for Ambedkar. He has become their God and they worship him as the singer sings: "We worship Bhima, too." (...) In the last song, Dr. Ambedkar is raised from a deity to a supreme deity. He is omnipresent, omnipotent, and omniscient."

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