S. K. Panda
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Wanjala Martin M. S. & Mrs. Elizabeth Khaemba and Joseph Bii
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Abdolhossein Mosalaeipour
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Amjad Mahmood Hadi
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Fredrick M. Kalui
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Phra Narong Srakaew & Anupama V. Jagtap
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Anita M.Belapurkar , Smita Phatak & MeghaUplane
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Dr Nil Ratan Roy
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Monika Sethi, Gurmit Singh & M.L. Jaidka
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Ravindra Kumar
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D Hemalata Kalaimathi & R Asir Julius
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Ummed Singh & Benny Varghese
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Anil Kumar Agnihotri
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Mary George Varghese
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K. Saraladevi
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L. Malla & R.R. Puhan.
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V. Raju
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S.Gupta
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Nishant B. Pandya
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Shinde J. R, & Dabhade S. V. &Mahalle P.N.
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Rajinder Kumar
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Nirmaljit Kaur
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Bhagvan H.Chaudhari
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R. Pranesh Kumar
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Shazli Hasan Khan
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Altaf A. Langda & Hiren Joshi
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Seema K. Bhandare
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Bhalchandra Bhave
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Satvinderpal Kaur
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Navleen Kaur & Divya Gill
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J. R. Sonwane
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Kulvinder Singh
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Snehal Kamble
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Hemant Kumar Pandey & Mohd Margub
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Surendra Singh
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Dazy Zarabi
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Prof. Dr. Ravindranath Mahadevrao Kevat
Recived Date: 2013-02-20 | Accepted Date: 2013-02-28 | Published Date: 2013-03-04
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Vaishali Wankhede
Recived Date: 2013-01-25 | Accepted Date: 2013-02-28 | Published Date: 2013-03-04
Page No.: 12503 - 12514
Religious conversion is far more than a simple change of beliefs; it is a profound, personal transformation that reshapes an individual's entire understanding of reality. Scholars describe it as a "paradigm shift" or a change in one's "universe of discourse," signifying a deep reorientation of identity and worldview. This complex process is not just individual but also cultural, capable of reshaping entire societies through shifts in communication and influence.
This is powerfully illustrated in the Indian context, where religion and social structure are deeply intertwined. Historically, the emergence of Buddhism, Jainism, and Sikhism offered alternatives to Hindu orthodoxy, often challenging rigid social hierarchies like the caste system. Later, processes like Sanskritization, Islamization, and Christianization further transformed the social landscape, with conversion frequently serving as a means for marginalised communities to seek dignity and equality.
The pinnacle of this transformative potential is found in the work of Dr. B.R. Ambedkar. For him, conversion was a revolutionary act of social and political liberation for the Dalit community. Rejecting a caste system that perpetuated systemic injustice, Ambedkar led a mass conversion to Buddhism. This was a strategic choice—Buddhism’s emphasis on morality, reason, and egalitarianism, without a supreme deity or concepts of purity, offered a radical alternative to the oppressive structures of Brahminical Hinduism.
Ultimately, the article argues that conversion, as exemplified by Ambedkar, is a powerful force for emancipation. It is not merely a spiritual journey but a potent tool for forging new identities based on brotherhood and equality, challenging us to continually dismantle discriminatory structures and envision a more just society.