Buddhist Influence on the Social Philosophy of Saint Ravidas (Raidas): A Critical Study
- SR Darapuri I.P.S.(Retd)
This paper examines the social and ethical philosophy of Saint Ravidas (15th–16th century) in the light of Buddhist thought. Although there is no historical evidence to suggest that Ravidas was institutionally or doctrinally a Buddhist, his teachings display strong convergence with Buddhist ethics, particularly in their rejection of caste hierarchy, ritualism, and Brahmanical authority, and in their emphasis on human equality, dignity of labour, and moral conduct. Ravidas’ concept of Begumpura—a sorrowless, casteless, and fear-free society—closely resembles the Buddhist social imagination embodied in the Sangha, Ashokan Dhamma, and modern Navayana Buddhism as articulated by Dr. B.R. Ambedkar. The paper argues that Ravidas should be understood as a Bhakti saint who carried forward the ethical legacy of the Śramaṇa–Buddhist tradition within a hostile Brahmanical milieu.
1. Introduction
Saint Ravidas occupies a crucial position in the history of Indian social thought, particularly within Dalit–Bahujan intellectual traditions. While mainstream historiography often situates him narrowly within the Bhakti movement, such an approach tends to depoliticize and de-socialize his radical critique of caste and hierarchy.
This paper seeks to address a significant but underexplored question: Was there a Buddhist influence on the teachings of Saint Ravidas? This is not merely a question of religious affiliation, but one concerning historical continuity of anti-caste, anti-Brahmanical traditions in India.
2. Historical Context: Buddhism after Decline and the Rise of Bhakti
By the time of Ravidas, Buddhism had largely declined as an organized institutional religion in India. However, as scholars have argued, the ethical and social values of Buddhism did not disappear with the decline of monasteries. Instead, they survived in: Popular culture and folklore, Artisan and labouring communities and Śramaṇa-inspired egalitarian traditions.
The Bhakti movement, particularly in its non-Brahmanical strands, became an important vehicle through which these values re-emerged in vernacular, devotional forms.
3. Social Philosophy of Saint Ravidas
Born into a leather-working (Chamar) community, Ravidas was located at the bottom of the Brahmanical social hierarchy. His lived experience of untouchability profoundly shaped his philosophy.
The core elements of Ravidas’ thought include: Rejection of caste and birth-based hierarchy, Assertion of the dignity of labour, Critique of ritual purity and pollution and Primacy of ethical conduct over scriptural authority.
For Ravidas, spirituality was inseparable from social equality and moral behaviour, a position strikingly like that of the Buddha.
4. Begumpura: A Buddhist Social Imagination
Ravidas’ most celebrated contribution is his vision of Begumpura, described as a city where: There is no sorrow or suffering, there is no tax or exploitation, there is no fear or domination and There is no caste or social exclusion.
This vision is not metaphysical or other-worldly. Instead, it represents a this-worldly moral and social ideal, which resonates deeply with Buddhist thought.
4.1 The Buddhist Sangha
The Sangha was founded on principles of equality, collective living, and rejection of caste distinctions.
4.2 Ashokan Dhamma
Ashoka’s Dhamma emphasized compassion, justice, welfare, and moral governance rather than ritual religion.
4.3 Ambedkar’s Navayana
Dr. B.R. Ambedkar’s interpretation of Buddhism also envisages a society free from caste oppression and structural inequality.
Begumpura can thus be read as part of a continuous Buddhist social imagination, articulated through the idiom of Bhakti.
5. Anti-Brahmanism and the Buddhist Legacy
Although Ravidas used devotional language, his social critique was fundamentally anti-Brahmanical because he rejected the authority of Brahmins as intermediaries, he denied the religious legitimacy of caste and he opposed ritualism and textual orthodoxy
This mirrors the Buddha’s critique of Brahmanism, which Ambedkar described as a moral revolution against graded inequality.
6. Differences and Limitations
Despite strong parallels, it is important to acknowledge key differences: Ravidas employed theistic and devotional language, Buddhism is explicitly non-theistic and Ravidas did not construct a systematic philosophical doctrine.
Therefore, the influence should be understood as ethical and social rather than doctrinal or theological.
. An Ambedkarite Reinterpretation
Although Dr. Ambedkar did not write directly on Ravidas, his analytical framework allows us to reinterpret Ravidas as: A carrier of the Śramaṇa–Buddhist ethical tradition, A critic of Brahmanical social order and A precursor to modern Dalit emancipation movements.
From this perspective, Ravidas becomes a historical bridge between classical Buddhism and modern anti-caste struggles.
8. Conclusion
This paper concludes that Saint Ravidas was not a Buddhist in the formal or institutional sense, but his teachings were profoundly shaped by the ethical legacy of Buddhism. His rejection of caste, emphasis on human dignity, and vision of Begumpura reflect the enduring influence of Buddhist social philosophy within subaltern traditions.
Saint Ravidas should therefore be understood not merely as a Bhakti saint, but as a social philosopher whose work represents the survival and transformation of Buddhist egalitarian ethics in medieval India.
