The history of caste system and convertion is evident since ancient times, the rulers used to patronize religions to give a pace in convertion of their citizens. Before the arrival of Vedic or Sanatan religion, Indian subcontinent was cradle of Shramana traditions, the Jain, Ajivak, Buddhism, etc were part of mainstream society, but with time they got declined.
Convertion is very important in a caste oriented society, where identities based on occupation are imposed to create a premanent labour class to serve Oppressor Castes. The convertion of oppressed castes can be traced in ancient Indian history, as an example, in Theragatha verse 12:2 (poems in Khuddaka Nikaya of Sutta Pitaka), there’s mention of Sunitā, the scavenger, who also became ‘arahant’ ( one who has gained insight into the true nature of existence and has achieved spiritual enlightenment ) after coming under fold of Buddhism. There are mentions of caste system and the treatment of untouchables, the Chandalas, in the travellogues of Fa Xian and Xuanzang. Fa-Xian mentions in his text, ‘A Record of the Buddhist Kingdoms‘ about Chandalas and described their living conditions and how after convertion into Buddhism they were even admitted to the ranks of priesthood. So Buddhism played an eminent role in upliftment of outcastes or the people who were not part of the Chaturvarna.
Though after the downfall of Buddhism, many other movement and few religions emerged in India. Sikhism was founded by Guru Nanak Dev, which was based on monotheism, justice and abolition of caste system. One of the first caste based incidence in Sikh history is about Bhai Lalo, who was carpenter by caste and was discriminated by local zamindar, Malik Bhago and upper castes of his village. Sikhism contains the verses and teachings of Ravidas, Kabir, Sadhna, Namdev, Pipa, etc who were one of the proponents of anti-caste ideology in medeival India. Apart from that all of the Panj Pyares, belonged to Shudra and Ati Shudra communities which proves Sikhism since it’s inception was a very egalitarian faith. Similar role were played by Islam and Christianity in India particularly in Southern part where it helps in emancipation of oppressed communities.
Even after such egaletarian movements caste remained in society. During, 18-19th century when British started promoting education for oppressed sections, gave them seats in legislative assemblies and recruited in armies, an educated class started forming in India. Iyothee Thass, a Paraiyar activist, promoted Buddhism in Tamil Nadu with the help of Col. H.S. Olcott, a Buddhist modernist and founder of Theosophical Society, later Sri Lankan Buddhist revivalist, Angarika Dharmapala also joined them. Though it has lesser effect due to no mass understanding and lack of leadership. Also, in later phases we saw Ad Dharm movement in Punjab by a Ghadarite leader – Babu Mangu Ram Mugowalia, Adi Hindu movement in Central India by Swami Achootanand and Adi Dravida movement in Tamil Nadu by Rettamalai Srinivasan but still caste remained intact. These movements focused on claiming indigenous identity and consciousness. Still the issue of caste and the idea of anti-caste ideology was not much influencial until E.V.R Periyar and Dr.B.R. Ambedkar came into picture.
The duo of Periyar-Ambedkar tried to form a pan-India anti caste consciouness and became quite successful. E.V.R Periyar’s anti-Brahminism movement and Self Respect Movement was an eye opener for oppressed communities and Dr.Ambedkar’s struggle in Mahad Satyagraha, Kalaram temple entry movement, Round Table Conference and Poona Pact, not only helped in social upliftment but also emancipated us on economic and educational levels. Though being a person of distinct ideologies both parted their ways, Periyar’s notion of Brahminism was based on Aryan-Dravidian ideology that is why he beleived only way to get rid from this is Dravida Nadu, a seperate nation for Dravidians.
But Dr.Ambedkar’s viewpoint was different as he knew that caste is not homogenous in India and also it’s hard to bring them under single state. This is why he chose convertion as his weapon and announced about it at Yeola Conference in 1935. He studied extensively about different religions and came at conclusion with Buddhism. Babasaheb converted into Buddhism on 14 Oct., 1956 at Deekshaboomi, Nagpur (Maharashtra) and converted over four lakh people into Buddhism at Chandrapur on 16 Oct., 1956. Dr.Ambedkar wanted Scheduled Castes to chose his path and make India a Prabuddha Bharat as mentioned in Writings & Speeches of Dr. Babasaheb Ambedkar – Vol. 17 (Part – 1, Pg.- 450). Though after that many small scale convertions happened, also literature and movements, e.g, Dalit Panthers of India and Bahujan movement of Saheb Kanshi Ram brought the anti-caste consciousness but the question still remained unanswered why caste still have a stronghold in society and why the Scheduled Castes are still under Hindu fold?
Here comes the point of intersection of caste and religion. Caste plays an eminent role in unification of people same as religion. Since, ancient times people chose religion and faiths which their communities or their leaders chose. When Ashoka chose his path to spread Buddhism in world people beleived in him because he was a leader or an emperor. In past, the Pashtuns, Acehnese, Kashmiris, etc all converted into Islam after their leaders chose the religion. This is why the religious convertion always been limited till few castes or tribes who had their own leaders. Mahars of Maharashtra and Chamars of Central India were the one who followed the footsteps of Babasaheb more than any other community because at initial period the Mahars accepted Dr.Ambedkar as their leader and Chamars in Central India chose Kanshi Ram as their leader who was proponent of Babasaheb’s ideology. The annihilation of caste and Brahminism is either individual or community based, so the individual level understanding is among member of every caste but community level understanding is still only among few castes.
Also, Chamars being one of the most populated caste in India have various divisions among them, as there are Ravidassias in Punjab who formed new religion based on the legacy of Ad Dharm movement, which was founded in 1920s much before Babasaheb’ decision for convertion. So it becomes hard for Punjabi Chamars to leave their beleif overnight which is itself based on the teachings of Guru Ravidas, an anti-caste reformer. Same situation is faced by Scheduled Caste converts of Islam and Christianity in South India where some of them have adopted a non-Brahminical path even before the birth of Dr.B.R. Ambedkar. Also, there is a lack of funding and teachings by Buddhist organizations on the line of Christian missionaries. SCs had heavyweight leaders, Ram Vilas Paswan, Babu Jagjivan Ram, etc but they never utilized their power for social emancipation of people.
So, caste and the perfect religion for them will always be a question for Scheduled Castes, if they will remain devoid of a national or state level leader who can actually profess the teaching of Babasaheb and fullfil his dream of Prabuddha Bharat they can’t be freed from the chains of Brahminism.
Mrinal Ambedkar 
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