↑ Skaria, A (2015). "Ambedkar, Marx and the Buddhist Question". Journal of South Asian Studies. Taylor & Francis. 38 (3): 450–452. doi:10.1080/00856401.2015.1049726., Quote: "Here [Navayana Buddhism] there is not only a criticism of religion (most of all, Hinduism, but also prior traditions of Buddhism), but also of secularism, and that criticism is articulated moreover as a religion."
↑ Omvedt, Gail. Buddhism in India : Challenging Brahmanism and Caste. 3rd ed. London/New Delhi/Thousand Oaks: Sage, 2003. pages: 2, 3–7, 8, 14–15, 19, 240, 266, 271
↑ Damien Keown; Charles S. Prebish (2013). Encyclopedia of Buddhism. Routledge. p. 25. ISBN978-1-136-98588-1., Quote: "(...)The Buddhism upon which he settled and about which he wrote in The Buddha and His Dhamma was, in many respects, unlike any form of Buddhism that had hitherto arisen within the tradition. Gone, for instance, were the doctrines of karma and rebirth, the traditional emphasis on renunciation of the world, the practice of meditation, and the experience of enlightenment. Gone too were any teachings that implied the existence of a trans-empirical realm (...). Most jarring, perhaps, especially among more traditional Buddhists, was the absence of the Four Noble Truths, which Ambedkar regarded as the invention of wrong-headed monks".
↑ Bruce Rich (2008). To Uphold the World. Penguin Books. p. 204. ISBN978-0-670-99946-0., Quote: Ambedkar's interpretation of Buddhism was a radical one; it took a revisionist approach to a number of widely accepted traditional Buddhist teachings".
