Juni Khyat ISSN: 2278-4632 (UGC Care Group I Listed Journal) Vol-12 Issue-05 No.01 May 2022 Page | 30 Copyright @ 2022 Author THE SOCIAL TRANSFORMATION AND REVIVAL OF NEO-BUDDHISM IN MODERN INDIA Gautam Makwana* Research Scholar Ph.D (Social Work), School of Social Sciences Department of Social Work, Mizoram University, Aizawl 796004, Mizoram, India Prof.H Elizabeth** Associate Professor, School of Social Sciences, Department of Social Work, Mizoram University, Aizawl 796004, Mizoram, India Abstract: Background: The Hindu society was built on a system of graduated inequity. The four ‘Varnas’, as well as thousands of castes and sub-castes, were ranked one above the other, with contempt for those below one's Varna or caste and reverence and dread for those above one's Varna or caste. The most extreme type of scorn was ‘untouchability’. The upper castes were tainted by the touch and even the shadow of the Untouchables. Even the Gods were tainted by the Untouchable's touch and admittance into the temples. Dr.Ambedkar laboured valiantly for Hindu social change. When he realised that reforming or reconstructing Hindu society from within was impossible, he turned to Buddhism. He hoped to employ Buddhism as a counterbalance to Hinduism. In 1956, Dr.Ambedkar and his followers adopted Buddhism, igniting a Buddhist revival movement (Neo-Buddhism). It was unusual in the history of any religion that such a large number of people changed to a specific faith at the same time, and in the case of our single individual. Even after Dr.Ambedkar's sad death, the conversion effort continued uninterrupted. He desired to reorganise the centuries-old social order around the democratic ideas of liberty, equality, fraternity, and social justice. Aim and Objectives: The purpose of this article is to look at the philosophical implications of Dr.Ambedkar's Buddhist perspective and the progressive democratic transformation process along with Neo-Buddhist revolutionary movement propounded by Dr.Ambedkar in India. Methodology: The Researcher has collected data from a variety of sources, including websites, journals, articles, e-books, reports, commissions and articles published in local, national, and worldwide publications. Secondary data sources for this review study include books, articles, libraries, reports, personal sources, journals, newspapers, websites and online data. Conclusion: Dr.Ambedkar abandoned Hinduism and converted to Buddhism, urging his millions of followers to do the same in order to create a model society based on equality, fraternity, and social justice, devoid of inequity, disrespect, pollution embarrassment. He hoped to employ Buddhism as a counter- balance to Hinduism. In 1956, it was Dr.Ambedkar and his followers who embraced Buddhism and helped to revitalise the Buddhist cause. Keywords: Untouchability, Mahar, Hinduism, Conversion, Transformation, Neo-Buddhism, Liberty, Inenquity, Society, Dalits, Rival, Navayana, etc Introduction: On October 14 1956, Mahasthavir Chandramani inducted Dr.Babasaheb Ambedkar and Maisaheb Ambedkar into Buddhism at a ceremony in Nagpur(Maharashtra) in India. Those who wish to abandon Hinduism and join Buddhism should stand with their hands folded and say the ‘trisharan’ and ‘panchasheela’after Babasaheb Ambedkar. The entire crowd rose to their feet in response to his announcement and Dr. Babasaheb Ambedkar inducted them into Buddhism. Dr.Babasaheb Ambedkar administered 22 vows to his more than five lacs Buddhist converts in order to free them from Hinduism's enslavement. Conversion to Buddhism was a suitable social change solution. His talks helped downtrodden classes mentally prepare for Conversion. From May 1924 until November 25 1956, he gave several Buddhist-related addresses in India and overseas. In India, Neo-Buddhist culture has grown out of the light that Dr.Babasaheb Ambedkar shed by turning to Buddhism. Buddhism was previously prevalent over most of India, but it has since diminished owing to a variety of factors. The Maha Bodhi Society, formed by Sri Lankan Buddhist priest Anagarika Dharmapala in 1891, was the beginning of the Buddhist renaissance in India. The Maha Bodhi Society mostly drew persons from the upper castes. Dr.Ambedkar was the final reformer in the Buddhist social milieu. The nation's backbone is knowledge and education. Human integration does not include oppression, cruelty, deprivation, or disregard of others.