● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 1
Content
Editor’s Voice 3 Columns Critical Quest Goldy George 6 World’s First International Conscience Speaks Vivek Sakpal 15 Buddhist E-Magazine From Articles – Buddhism The Land of Buddha Buddhist Psychotherapy Ruwan M Jayatunge 17
Buddhist Women an Agent of Change Dr Lai Suat Yan 23 May 2015 Year - 2 Issue - 6 Buddha Jayanti Dr B R Ambedkar 26
Articles - Social Issues Chief Editor Anil Yadavrao Gaikwad Contours of Secularism Irfan Engineer 31 Dr Ambedkar’s Ideology Ram Puniyani 34 Editorial Committee Dissent is Essence of Ambedkarism Vidya Bhushan Rawat 36 Dr. Bhadant Khemdhammo Dr. Bhikkhu M Satyapal Tributes Ms. Anita Bharati Death of a Missionary Vidya Bhushan Rawat 41 Goldy George Remembering Prempati Vidya Bhushan Rawat 44 Vidhya Bhushan Rawat News Manas Jena Conference of World Fellowship Of Buddhist (WFB) 47 Advisor ‘Navankur’ Essay Competition 49 Dr. Prakash H Karmadkar 33rd Kalachakra Initiation by His Holiness Dali Lama 50
Technical Advisor Dr Ambedkar International Convention – Paris 52 Vijay Nag Buddhist Youth Training Centre in Odisha 53 International Festival of Buddhist Heritage 55 Layout Design & Presentation Nagpur Buddhist Festival 2015 58 Kamlesh Wahane Mountaineer Anand Bansode 59 Proof Reading International Conference on Ven. Bodhi-dharma 61 Ms. Mitali Gaikwad Global Protest against Caste Discrimination 62
Public Relations Vasundhara Kamble Elected in Northern Ireland 63 T N Urkude 2000 Kg Book on Buddha 63 Bauddha Dhamma Pahat 64 Circulation & Distribution Babasaheb Satpute Dr B R Ambedkar National Award 65 Dr B R Ambedkar National Fellowship 65 Address for Correspondence All India Buddhist Literature Summit 66 Buddhist Voice Inclusion of Pali in Indian Official Language B-62, Yamuna, Sector - 3 66 Srishti Complex, Mira Road (East) Launch of Bhartiya Buddhist Sangha (BBS) 66 District Thane, Maharashtra State, India, Pin 401104 Sant Kabir Residential Hostel for Boys 67 Contact +91-9321141819
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The views & opinions expressed by the authors are their individual opinions & do not represent the views of the Editorial Team. ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 2
Editor’s Voice
Greetings on Buddha Purnima! occasion of Buddha Purnima, expressed that Buddha Purnima (Jayanti) is a Buddhist he feels sad because the country where Lord Festival that marks Gautam Buddha’s Birth, Buddha was born is going through a tough Enlightenment and Death. It is also known as phase. Vesak Day and celebrated all over the world by Buddhist. This year’s celebrations all over the world had a shadow of recent earthquake took place on 25th April, 2015 at Nepal. It was the most powerful disaster to strike Nepal since 1934. A strong earthquake of 7.80 to 8.30 on the Richter magnitude scale was followed by many powerful aftershocks. The earthquake hit Nepal in the area near Barpak, a mountain village between Capital Kathmandu and tourist town Pokhara. Nearly 8000 people died and many thousands are injured. Many historic buildings, temples and roads have been destroyed, resulting in loss of part of the history of Nepal. We are with Nepal in this sad moment and pay our tribute to all those who lost their lives during the earthquake and wish speedy recovery to those who are injured.
Main celebration of Buddha Purnima in India was at Bodh Gaya. Thousands of Buddhists from across the world, including the monks, celebrated Buddha Purnima at Bodh Gaya where Gautam Buddha attained Enlightenment. As per the reports received at the time of releasing this issue people lined up outside the Mahabodhi Temple for hours to offer their prayers. Mahabodhi temple is considered as a lifetime destination for millions of Buddhist across the world. According to the UNESCO, which gave it World Heritage Site status, "The Mahabodhi Temple Complex is one of the four holy sites related to the life of the Lord Buddha, and particularly to the attainment of Enlightenment. The first temple was built by Emperor Asoka in the 3rd Century B.C., and the present temple dates from the 5th or 6th centuries. It is one of the earliest Buddhist temples built entirely in brick, still standing in Patan Durbar Square Before Earthquake India, from the late Gupta period”. India was very quick in reacting to the call Since 1590, Shaiva monks had taken care of from Nepal and could extend the help in the temple, which had been abandoned by shortest possible time. During the Buddha Buddhists after the massacre of the Buddhist Purnima Diwas (day) celebration, Indian monks around A.D. 1192. In 1874, it was Prime Minister, Hon. Mr. Narendra Modi, agreed, to the Burmese kings’ proposal, to re- while greeting everyone on the auspicious establish the building as a Buddhist Place of ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 3
Worship. But the Anglo-Burmese War and The most important governing section under several foreign interventions did not allow BGT Act is Section 3, which empowers the completion of the project. In year 1890-92, State Government to constitute a nine- Edwin Arnold, author of the Buddha member temple management committee, Romance :The Light of Asia, appealed to the consisting of a Chairman, and four Buddhists British-Indian Government to hand over the and four Hindus, including the Mahanth of temple to the Buddhists, and even went to Bodh Gaya. It imposes the condition that the Japan to plead for diplomatic support to this Mahanth must be a Hindu. In the event that demand. However, the court case was the Mahanth is unable to fulfill his duties, ultimately lost. Subsequently, the only another Hindu member can replace him. negotiations dragged on, involving Swami The act gives hereditary membership to Vivekananda (1901) and Hindu Mahasabha Saivite Mahant and his successors in Bodh leader Bhai Parmanand (1935) among Gaya Temple Management Committee. It is others. very painful to note that the Mahabodhi Temple has been under virtual control of
Hindus for centuries now. In 1922, the Indian National Congress had In July 2013, the Bihar Government has appointed a committee headed by Dr amended the Bodh Gaya Temple Act of 1949, Rajendra Prasad to examine the issue related allowing for a non-Hindu to head the temple to the management of the Bodh Gaya Temple, committee. As per Section 3 (3) of the Act, the who had recommended a joint management District Magistrate (DM) is the ex-officio of the Temple by both the Hindus and the chairman of the temple committee and has to Buddhists as a compromise proposal which be a Hindu. If the DM is a non-Hindu, the Act gives both Hindus and Buddhists the right to requires the government to nominate a Hindu worship and an equal representation in the as Chairman of the committee for the period management committee. during which the DM is a non-Hindu. As per the Bodh Gaya Temple (Amendment) Bill, 2013, it is provided now that a Non-Hindu can be a chairman of the committee on pretext that the DM is a representative of the government’s secular credentials. Practically, it is very rare to have Buddhist DM in Bihar State and therefore Bodh Gaya Temple (Amendment) Bill, 2013, becomes just a political gimmick and does not make any change in the management of the temple. The Buddhist, over six decades, has been demanding to amend the Bodh Gaya Temple Act of 1949, allowing Buddhist to be majority on the committee so that the management of the temple can be with the Buddhist in After independence, in order to take care of similar lines with other shrines in the management of Bodh Gaya Temple and its country which are managed and controlled by properties, the Legislature of the State of the members of the respective religion. A Bihar enacted the Bodh Gaya Temple Act petition seeking transfer of exclusive rights to (BGT Act), 1949, which came into force on the Buddhist from the State Government has July 6, 1949. It was just after the been admitted by Supreme Court in 2012, independence of India and Buddhism was not which is still pending. State Government of having significant presence in India due Bihar has always taken a stand that there is historical reasons. The BGT Act was amended no need to alter it as long as the temple by the Adaptation of Law Order, 1950, dated management is properly handled by the February 8, 1955. Since then, this Act has committee comprising four members each of been governing the cultural, spiritual and Hindu and Buddhist communities. financial affairs of one of the most sacred shrines of world without passing the Of Course the Buddhist from all over the Constitutional scrutiny of secularism, non- world knows that the temple is not managed discrimination and the fundamental right of as it should have been and it is of utmost freedom of religion. importance to have complete control with the Buddhist so that it can be managed in ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 4 Buddhist way and Hindu dominance is http://www.thehindu.com/news/national/other- removed. states/amendment-allows-nonhindu-to-head-bodh- gaya-temple-committee/article4974856.ece On July 7, 2013, Mahabodhi Temple at Bodh 8. http://www.hindustantimes.com/patna/non- Gaya witnessed a series of low-intensity hindus-can-chair-bodh-gaya-temple-management- blasts and security of the temple became a committee-now/article1-1100893.aspx matter of great concern to Buddhist all over 9. http://www.srilankaguardian.org/2012/10/bodh- the world. In case the management of the gaya-hindu-response.html Temple is with Buddhist, more care can be 10. http://www.telegraphindia.com/1130730/jsp/bih taken to protect the Mahabodhi Temple by ar/story_17170043.jsp#.VU95Q46qpHw the Buddhist who has genuine concern for 11. http://www.mahabodhi.com/Committee/committ the temple. ee.html 12. http://ncm.nic.in/pdf/Tour%20Report%20of%20 BodhGAya%20and%20Patna%20from%2030th%2 References 0December%20-%203rd%20January,%202010.pdf
1. http://www.countercurrents.org/chaudhary24071 13. http://www.buddhistchannel.tv/index.php?id=42, 1.htm 10804,0,0,1,0#.VU-DDo6qpHw 2. http://www.mahabodhi.com/temple_act.pdf 14. http://www.rootinstitute.com/bodhgaya_stupa/bo dhgaya_stupa_history.html 3. http://www.rediff.com/news/report/sc-issues- notices-in-maha-bodhi-temple- 15. http://www.bihartimes.in/Newsbihar/2013/July/ case/20120217.htm newsbihar30July7.html 4. http://www.milligazette.com/news/9071- 16. http://dbsjeyaraj.com/dbsj/archives/22629 mahabodhi-temple-act-amended 17. http://www.firstpost.com/india/sc-seeks-centre- 5. http://koenraadelst.bharatvani.org/books/acat/c bihar-govt-response-to-pil-on-mahabodhi-temple- h3.htm 1137937.html 6. http://archive.indianexpress.com/news/bihar- 18. http://timesofindia.indiatimes.com/india/Terror- moves-to-amend-bodhgaya-temple-act/1135911/ strikes-Bodh-Gaya-serial-blasts-rock-Mahabodhi- Temple/articleshow/20953906.cms 7. http://timesofindia.indiatimes.com/india/Suprem e-Court-admits-Buddhists-plea-to-manage- Mahabodhi-Temple-at-Bodh- Gaya/articleshow/16497830.cms
Buddha Poornima Diwas Celebrations in Delhi
The Chief Guest on the eve of the Buddha Poornima Diwas, celebrations was Mr. Narendra Modi, Hon’ble Prime Minister of India.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 5 Critical Quest Buddhism – The Philosophy, Practice and Challenges Goldy M George THE PROLOGUE THE HISTORICAL & PHILOSOPHICAL CONTEXT Buddhism originated in India and has been OF BUDDHA’S PERIOD in existence for almost 2500 years, which The present geography of northern India later spread to various parts of the world. never formed a single sovereign state in the Today it is the 3rd largest religion in the sixth century BCE. The land was divided into world (post China’s official declaration as many states among which some were Buddhist Country). In India, during the last monarchical and some were non- six decades much of the talks on Buddhism, monarchical2. The monarchical states were its philosophy and practice resurfaced after known as Janapada while the non- the conversion of Dr. Babasaheb Ambedkar monarchical state had come to know as to Buddhism on October 14, 1956. It is sangha or gana. Sakya is one of the non- believed that he, along with 5,00,000 monarchical states of which it is not much followers, converted to Buddhism on that day known about the political nature, whether it at Nagpur. The basic premises of the mass was a republic or an oligarchy. One thing conversion was to avoid the caste system – could be clearly stated that there were many which remains as the edifice of Hindu ruling families in the Sakya republic and they religious order – and also to have a new used to rule in turns. The head of the ruling identity from that of the earlier one as family was known as Raja (Ambedkar 1992: untouchables. This was the first of a mass 1). conversion in the history of religious While Kosambi (2008: 165) refers the Sakya conversions, particularly in the context of state to be an oligarchic one, Ambedkar Buddhism. (1992: 1) has provided some indications that The time and location of this mass event had the Sakya state could be a republic. Not much larger sense. The rains were over and much is known beyond these two different the weather was neither hot nor cold. Nagpur positions. is one of the central places in India. October There were many other faith order and 14, 1956 was the day of the great Hindu religious formations that took place during festival Dussara. According to Hindu the pre-Buddha period. It is vital to 1 mythology it is known as Vijaya Dashimi , understand these contexts in order to the triumph of Rama over Ravana, the ten- understand the historical relevance of the headed king of Lanka. Sangharakshita Buddha’s efforts. Ilaiah (2001: 26) notes that (1986:7) one of the contemporaries of the non-availability of well-documented Ambedkar, says that, ‘so far the date and history of that time is a major problem. Vedic location was concerned, Ambedkar and his literature presents a social picture of the pre- followers were concerned it was a different sixth century BCE. However, since Vedic understanding with the day. It literature basically dealt with sacrificial commemorated the Ashoka Vijay Dasami. hymns and superstitious symbols, it is very Thus for Ambedkar and his followers, even difficult to reconstruct the social and more than for the Hindus, the festival of economic conditions of that society from that Dussara symbolised the victory of Buddhism literature. over Brahmanism’. Kosambi (2008: 163) says that there were Certainly, this particular episode has brought several very similar movements that arose in back the basic discussion on Buddhism as a Magadh at about the same time. Of these, theory and practice to the centre stage. While Jainism survived in India for the same reason much of these theories and its pragmatic that prevented its spread outside the country. features almost evades from the Indian surface, one could say that Dr. Ambedkar’s efforts were also aimed at the revival of this 2 Ambedkar (1992) gives a full list of monarchical states religion. Hence, it became pertinent for many and non-monarchical states. The monarchical states were sixteen such as Anga, Magadha, Kasi, Kosala, sociologists, political thinkers and Vriji, Malla, Chedi, Vatsa, Kuru, Panchala, Matsya, theologians to go back and search the real Saursena, Asmaka. Avanti, Gandhara and Kambhoja. meaning and sense of Buddha and his ism. The non-monarchical states were the Sakyas of Kapilvatsu, the Mallas of Pava and Kushinara, the Lichhavis of Vaishali, the Videhas of Mithila, the Koliyas of Ramagam, the Bulis of Allakapa, the Kalingas of Resaputta, the Mauriyas of Pipphalvana 1 Vijaya Dashami means the victory tenth. and the Bhaggas with their capital on Sumsumara Hill. ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 6 Jainism espoused caste and rituals, good, good or evil deeds. The elements of which however, Buddhism did not. The Buddhist man is made of dissolves into the original emperor Ashoka and his grandson Dasaratha components earth, water, radiance, air, when bestowed cave retreats upon the Ajivikas. he dies. Nothing is left of his virtues soul or This sect was relatively unimportant beyond personality. Pakudha Kaccavana’s doctrine which resembles that of the later Vaisisikas, Magadha, though some of its followers had maintained the permanence of these four spread as far south as Kolar in the Kanarese- components plus three more: happiness, Telegu country by thirteenth century AD. The sorrow and life; none could kill, know, describe Ajivikas have long been extinct, even in or influence these fundamentals in any way name. There were others whose doctrines are whatever; the sharp weapons which cut off a likewise, known only through refutations in head merely passed through the interstices Buddhist and Jain documents, or in the between these components. The far older Jain equally hostile Brahminical Sarva-darsana- traditions went back to Parva Thrthamkara, a samgraha. couple of centuries earlier, who had preached non-killing (ahimsa), truth, non-stealing, Kosambi (2008: 163) quotes A. Shakespeare renunciation; to these Mahavira added sexual to mention, continence. Absolution could be obtained from ‘The opening sutta reports sixty-two such sins committed in former births by these inhostile summary. The next sutta narrates observances and by asceticism’ (Kosambi 2008: how the parricide Ajatasatru reviewed eight 164-5). major doctrines, finally to lend favourable ear While Kosambi deals at length with the to the Buddha. That kings of the day were deeply interested in religious matter and political context and the varied philosophical protected these sects is provided by the positions emerging out of it, it is essential to reported friendship of Bimbisara for both look at the socio-economic aspects too. Ilaiah Jainism and the Buddha. Ajatasatru of Kasi (2001) mentions the methodological aspects was comparable to Janaka as patron of of studying the pre-Buddhist society Upanishadic Brahmins’ (ibid. 163-4). encompassing of understanding the
Pasenadi made friends with the Buddha, but construct of socio-economic conditions also performed yajna sacrifices. It follows that leading to the construct of power. Kosambi the new beliefs were the expression of some (2008: 163) while challenges the authenticity urgent need, some change in the productive of the Jatakas to understand the pre- basis (Kosambi 2008: 164). He (ibid, 164) Buddhist history, Ilaiah (2001: 26) strongly banks of the Jatakas for the same. goes on to mention,
‘Alara Kalama was a Kosalan Kshatriya who Kosambi (2008: 163) says, ‘nevertheless taught seven steps of Samadhi (intense though the tradition maybe old, the Jatakas concentration and thought control), while cannot be utilised directly for a picture of Uddaka Ramaputta taught the eighth step. The social relations at the time of the Buddha. Kasyapa purana preached that no action had The reason is that the Jatakas were written any consequence of sin or merit’. down much later, in a trade’s environment –
‘Makkhali Gosala founded the Ajavika sect on perhaps during the Satavahana period. They the belief that effect led to no fruit, that every have, in addition, been influenced by the lost being has to pass independently of his volition Ceylonese version of Buddhist stories from through 8400000 cycles of existence after which the present text was again reduced to which his sorrows would terminate Pali’. Contrary to this, Ilaiah (2001: 26-7) automatically. Just as a ball of thread cast considers the Jatakas as a more reliable away unrolls till the end, so existence had to source of information and could be applied to pass through these cycles. The sects of Purana understand the socio-political situation of and Gosala approximated to each other, and perhaps merged. The Ajivikas were popular pre-Buddhist society. He considers Jatakas with the southern Jains, while others had as, ‘the collection of Buddhist stories of the similarities with Samakhya philosophy’. previous births of Buddha… these stories undoubtedly depict society of a period of time ‘Even closer to the Jains was the agnosticism prior to that of Gautama Buddha’. Kosambi’s of Sanjaya Belatthiputta, a Brahmin who neither affirmed nor denied that good and evil assumptions of the Jataka stories emerge deeds had good and evil fruit, or that there was from his understand of archaeological (or was not) a world beyond. Sanjaya’s evidences. However many social scientists principal disciples, the Brahmins, Sariputta have opted to omit or ignore his position, and Moggallan accepted the Buddha’s doctrine although not completely, on multiple counts. to become its leading apostles. The proto- materialist Ajita Kesakambala believed that Ilaiah too has opted to omit this argument of there was nothing in charity, yajna, ritual, validating or not validating the Jatakas as
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 7 per Kosambi, since he was more focussed on began to slowly develop into tribal plot generating the argument based on the socio- system where individual families marked out economic and cultural contexts. However in patches of land for cultivation. However the his detailed analysis, he is in fact legitimising major land was under the supervision of the the Jatakas in multiple ways. In his study Kshatriya families. The rulers employed (2001: 26-48) carefully looks into the social slaves to do actual work. The masters were conditions based on the Varnashrama and supposed to give them a bare minimum of caste system (ibid: 27-33), the economic food and also shelter in the form of sheds. conditions based on the advancement of Sometimes they lived in groups at the culture and civilisation (ibid: 33-37) and master’s house (Ilaiah 2001: 32). investigates the political conditions that led Untouchability was slowly introduced during to the transfer of political power in ancient this period by the Brahminical masters into India which was also one of the pre-condition the society. By establishing this specific that led to the emergence of Buddhism (ibid: practice the Brahminical school codified the 37-40). laws of the various social groups and Ilaiah (2001: 28) categorically mentions the perfected its control over the Indian system. context of the emergence of Brahminism The Brahmins found it convenient to link the under varna system and also indicates the stigma of impurity to the profession of a given emergence of class distinction within it. He group. Of course, all Shudras were quotes Digha Nikaya, untouchables for Brahmins and Kshatriyas.
‘within the Brahmin class some were “proper” This culture of untouchability reached its that is, who corresponded closely to the ideal, acme when it became applicable even among sketched in the older scripture and others Shudra caste/ class groups (Ilaiah 2001: 32). “worldly” that is those who did not confirm to Altogether the entire Indian subcontinent was the strict rule of their class, and followed all faced with multiple complications. sorts of occupations’. Slowly the ‘proper’ or puritan Brahmins pushed the improper or CONTROVERSY AROUND BUDDHA’S BIRTH non-puritan worldly sections, which were There is not much unknown about the life of engaged in other professions either into the Buddha. The dates concerning the birth and Vaisya or the Sudra classes. This indicates death the Buddha are still contested and that during that phase of history, Brahminism there loams a definite uncertainty with was becoming an ideology than a religious sect. regards to this. In the early twentieth The formation of a class is accompanied by the century, most of the historians date his creation of it’s own ideological superstructure, lifetime between circa 563 BCE to 483 BEC though no doubt that of the Brahmins could (Cousins 1996). Some of the recent historians not go far beyond a ritualistic framework (ibid: opine that he died between 486 and 483 28). BCE, while some others also refer it to be On the other hand Shudra were already between 411 and 400 BCE (Narain 2003). turned into a slave mass, mostly providing In an excavation in November 2013, a ‘free labour’ and service to the three upper Buddhist shrine assumed around 550 BCE segments. This class was also disintegrating was discovered at Mayadevi temple, Lumbini. into different artisanal and professional This would possibly push back the birth date groups. Jataka stories indicate the emergence of the Buddha. Nepalese authorities favour of professional such as dancers, musicians, Buddha’s birth around 623 BCE (Vergano potters, smiths, ivory carvers, smiths and 2013). According to Hilaire (Undated: 12), he weavers, who moved from village to village was born in the year 622 and died in 543 and were slowly settling. There were also BCE at eighty years of age. The majority of snake charmers and mongoose tamers historian till date has not accepted all these making a living out of these professions. dates and chronologies now. There were fishermen and basket makers engaged in these professions for their living THE MAKING OF THE BUDDHA (Ilaiah 2001: 32). The division of labour in Towards the end of the seventh century BCE, agrarian economy was crystal clear which in the city of Kapilavastu, the capital of the was at par with a sub-human slavery system. same kingdom of the same name, situated in Further these lower castes had no right to India, at the foot of the mountains in Nepal, have family life of their own. the Buddha was born. His father Suddhodana was from Sakya tribe, a The economic development during the period descendant of the great solar race of the was also a key factor for the development of Gauamides ruled over the country (Hilaire the caste and slavery system. Agriculture [Undated]: 31). Suddhodana was married to
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 8 Mahamaya. He was a wealthy person and a the mind of Siddharth. They hoped to bind man of great military prowess. When he had the young Siddharth to the throne by an shown his martial powers he was allowed to early marriage. Siddharth was married to take a second wife and he chose Yashodhara and she gave birth to a son who Mahaprajapati, the elder sister of Mahamaya. was named Rahula (Ambedkar 1992: 14). Siddharth Gautama was born to Suddhodana In order to prevent the prophesy of Asita, and Mahamaya (Ambedkar 1992: 1-3). Suddhodana thought to engross Siddharth in Whatever be the debate with the birth of the the pleasures and carnal joys of life. Buddha, there is no doubt that he was born Therefore, Suddhodana built three beautifully in a grove of trees sacred to (the mother furnished luxurious palaces for his son to live goddess) in Lumbini (Kosambi 2008: 153). during the three seasons; summer, rains and Siddharth was only seven days old when his winter. Each palace was surrounded by an mother died. He had a younger brother extensive garden beautifully laid out with all named Nanda, born to Suddhodana and kinds of trees and flowers. Based on the Mahaprajapati. He had several cousins, advise of the family priest Udayin, Mahanama and Anuruddha, sons of his Suddhodana arranged for harem inmates – uncle Suklodan, Ananda, son of his uncle women to cajole, win and divert the mind of Amitodan, and Devadatta, son of his aunt the young prince. Udayin was in-charge of Amita. Mahanama was older than Siddharth diverting the mind of Siddharth. However all and Ananda was younger. Gautama grew up such efforts turned out utter failure. Udayin in their company (Ambedkar 1992: 8-9). made many other efforts and each of those failed one after another (Ambedkar 1992: 15- He began his studies at the age of eight 22). under the same eight Brahmins who interpreted Mahamaya’s dream. They had According to the rules in place of the Sakya long ago predicted that her son would leave Sangh, any male who has reached the age of the kingdom and become a holy man and twenty could be a member of the same. wander in beggared and in want. Siddharth Siddharth was now twenty, which meant that quickly justified the high repute in which he it was time for him to be initiated into the was held. When he was sent to writing Sangh. A meeting to enrol Siddharth as a full school, he displayed more talent than his member of the Sangh was convened and as masters and one of them Visvamitra under per the norms he was inducted into the whose care he was more especially placed, Sangh. Rights and duties of the Sangh soon declared that he had nothing more to members were read out to Siddharth. Eight teach him. In the midst of companions of his years down the lane as a member of the own age, the child took no part in their Sangh, there was a dispute between the games; he seemed even then absorbed in servants of Sakyas and the Koliyas (one of higher thoughts. Often he remained aloof to the bordering states) on the first right over meditate and one day when he had gone with water from the river Rohini. There was a his comrades to visit the agricultural village, bloodbath in which both the sides suffered he wandered away alone in the great wood, causalities. Both the sides wanted to have a where he remained for many hours while no war. Siddharth opposed this move strongly. one knew what happened with him. (Hilaire In the later voting, his resolution not to have [Undated]: 32-3). a war and to negotiate with the Koliyas could not find its feet. Even after that Siddharth Suddhodana sent for Sabbamitta of consistently opposed the proposition of war. distinguished descent and of high lineage in He was firm not to join it. The Senapati grew the land of Uddikka, a philologist and angry and instantly warned of punishing him grammarian, well read in the Vedas, along with his entire family. Siddharth Vedangas and Upanishads. Having poured appealed to the Sangh not to punish the out water of dedication from a golden vase, family for none of their mistake. He took the Suddhodana handed over the boy to his responsibility of being guilty against the charge to be taught. He was his second Sangh and asked them for a suitable teacher. Under him Gautama mastered all punishment like death or exile and expressed the philosophies prevalent till date willingness to stick to it without appealing (Ambedkar 1992: 9). before the king of Kosalas (Ambedkar, 1992: Suddhodana was aware of the prophesy 22-8). about his son and tried to bind him to the Siddharth assured the Sangh of turning a throne by an early marriage. He was Parivrajaka (going into exile). He parted with conscious of the early humanitarian traits in
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 9 his parents and wife. While his parents were between the Koliya and Sakya clan came to unhappy with his decision, his wife was rock an end, Buddha’s mind still wandered to solid and supported him in his future understand the fundamentals of conflicts sojourn. The family remained in mourning that broke human relationship. He thought and was under the impression that someone that how far the old established philosophies could persuade Siddharth to return home. of Vedic Brahminism could provide a solution Siddharth makes sure that everyone who to the problem of conflict within human wanted to accompany him to see him off went mind. The decision to examine and find back to home including Kanthaka and solution from within was the biggest strength Channa. Kanthaka returned home with a of the philosophy that he evolved for the heavy heart. After having heard both Channa permanent solution of the problems and and Kanthaka, Suddhodana felt struck down crisis that the world faces. His search for this by sorrow (Ambedkar 1992: 28-42). new light led his to the study of sankya philosophy under Arada Kalam, getting Leaving Kapilavatsu, Siddharth decided to go himself trained in meditation according to the to Rajagraha. On the way he accepted the methods of Samadhi marga. hospitality of several Brahmins in succession, the young Siddharth reached Vaisali. He had The turning of Gautama to Buddha came up now to prepare himself for the long conflict he with the realisation that the desire to have had to undertake with the Brahminical more and more accumulation of wealth and doctrines. He was too modest to believe power is the basic reason for all pains and himself sufficiently prepared for the contest sorrows. This realisation came through his and wished to put himself on test. He sought personal exposure in Kapilvatsu and later in out the Brahmin Alara Kalama, who was other places wherever he sojourned. The renowned as the most learned of professors. Buddha was already in the making; right Kalama admired the learning of Siddharth from the ten stages of Bodhisatta to Buddha. and besought him to share with his work of THE PHILOSOPHY OF BUDDHISM teacher. Young Siddharth after going through The Buddha was the most radical social this doctrine had a thought, ‘this doctrine of revolutionary in ancient Indian history. Any Alara is not truly a deliverance. The practice study of Indian rational political philosophy of it will not completely free him from misery. should begin with him. Regretfully, political In rendering perfect this doctrine, which thinkers, academicians, parties have not consists in poverty and the subduing of the included Buddha’s philosophy in their sense, I shall attain true freedom, but I must thought process. The political philosophy of a still make further researches’ (Hilaire given thinker, in a given period of time, must [Undated]: 45-6). address the institutions that structure power Rajagraha was the capital of the kingdom of relations at that point in time. In India for Magadha. Siddharth selected a spot at the example, before the state became visible as a foot of the Pandava hill and put up a small strong framework for society, the institution hut made of leaves of trees for his sojourn. of caste originated, developed and began this Rajagraha was a place of great philosophers structuring. The notions of justice, authority, and leaders of thoughts. King Bimbisara rights and duties were understood and comes to meet with Siddharth at the Pandava addressed within the domain of caste. hill. Both of them have a long discussion. Therefore, from ancient times, thinkers Bimbisara offers him a part of his kingdom. conceptualising and philosophising caste Gautama remained like a firm mountain. His were also in their own lives divided and ruled by caste (Ilaiah 2001: 11-2). reply to all could be concluded in these words, ‘I have been wounded by the strife of In ancient India thinkers had to engage with the world and I have come out longing to caste, either for or against it. those who obtain peace; I would not accept any empire supported it like Kautilya and Manu in this third heaven, for saving me from all constructed a notion of justice (dharma) to the ills of the earth and how much less suit their political agenda. The state was amongst men’? (Ambedkar 1992: 45-55). assigned the dharmic duty to protect caste and varnashram dharma. Thus, the central Soon Siddharth learns from five Parivrajas theme of their speculation was meant to that the war between the Koliyas and Sakyas establish power relations in such a way that had ended up in a peace pact after he left the lower caste Shudras and Dalits as well as Kapilvatsu. This was a great victory for women were completely subordinated to the Gautama in his pursuit for peace making hegemonic power of Brahminical forces between the two sides. While the conflict ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 10 (Ilaiah 2001: 11). showed the way to its negation. Understanding of the necessity led to freed While Kautilya and Manu were systemisers of from the necessity, to the extend that the post-Upanishadic speculation, Buddha, a analysis was accurate (Kosambi 2008: 165) forerunner of both, challenged the Upanishadic dhrama philosophy. He opposed In the whole of Buddhism, from beginning to the caste system and constructed a end, there is not a trace of the idea of God. diametrically opposite notion of justice He reached his completed doctrine after years (dhamma) to speculate and assign a whole of painful asceticism, while squatting on his range of new tasks to the state and to society. heels in the blazing sun in a Licchavi field. He differentiated politics from religion, The thirty-five year old Buddha abandoned science from myth, reason from belief, class parents, wife and child, along with the life of from caste, right from wrong. In this process a Sakyan oligarch, and possibilities of a he threw up a whole range of political military or ministerial carrier at some upstart philosophy that became the foundation of court, for years of mediation, study, penance, progressive philosophies that have emerged before developing his own system (Kosambi at different stages of Indian history (Ilaiah 2008: 165). 2001: 12). During meditation, Buddha attained Kosambi notes (2008: 147) that the enlightenment. This was a turning point philosophy inscribed in Buddhism through where he found the reasons and measure to the canon was mostly formed about the time solve the problems related with pains and of Ashoka, some part even later. Only the fact sorrows of human beings. He came up with that society and its means of production certain principles, which emerged as the changed slowly, that there was no special pillars of Buddhism. He went on to practice reason to invent the particular details cited, and preach these principles, which turned to allows part of the canon to be used as be universal guidelines to all those followed evidence for conditions at the time of the Buddha and Buddhism. These principles death of Buddha. could be broadly explained under the following categories. Buddhism chose the middle path between full satisfaction of the senses and the ascetic’s 1. The Four Noble Truths extreme self-mortification; the primitive The Buddha’s core teachings could be fertility orgy and the medicine man’s self summarised under this category, which torture for witchcraft were both unsuitable are mentioned below:- for the new society. The nucleus of Buddhism a. Suffering is common – Birth, sickness, is the noble eightfold path; proper activity of old age, death, etc. the body (avoidance of taking life, of stealing, b. Cause of suffering – ignorance and of fornication); proper speech (truthfulness, greed not carrying tales, no cursing or vituperation, c. End of suffering – to cut off greed and avoidance of idle chatter); proper vision and ignorance proper thought (not hankering after the d. Path to end sufferings – the Noble wealth of others, absence of hatred, belief in Eightfold Path rebirth as fruit of good and evil deeds). To these must be added four more: rightful Hilaire (Undated: 96-7) gives a detailed mode of gaining a livelihood, proper exertion narration on the four noble truths. First, of self-control and active cultivation of proper the state of suffering, which assails man thoughts. This was the most active as well as under some form or another, whatever the most social of creeds, without belief in a maybe the condition of his birth. This personal all-powerful God or ritual of any sort unfortunately an undeniable fact, (Kosambi 2008: 165). although it does not entail all the consequences that Buddhism ascribes to The Buddha never claimed to promulgate a it but it is given an impregnable basis, sad new religion as such, but rather expounded but true, on which the whole building of what seemed to him as an underlying and the system reposes. Secondly the cause of fundamental order in all nature (i.e. society), sufferings attributes to the passion, to which he had observed, and which seemed to sinful lusts. The third truth is that the him to transcend every particular set of sorrow would cease only by attaining group observance, which also enjoyed the Nirvana, the supreme goal and reward of same name dhamma. This was a scientific all human engagements. Finally the last advance as it analysed in a rather elementary truth leads to the mitigation of sorrow – way the causes of social suffering and the way that leads to Nirwana (Hilaire ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 11 Undated: 97). of body, brain and mind along with one’s emotions, feelings and sensations. The 2. The Noble Eightfold Path following are the five precepts of Buddha:- The method by which one could end suffering is by adopting and following the a) No killing – meaning that one would Eightfold Noble Path, which is key to the have fully respect towards human life. philosophy of Buddhism. It is a set of b) No stealing – meaning that one would conditions that every human being should evolve respect for other’s property. fulfil in order to ensure his eternal c) No sexual misconduct – meaning deliverance. The practical proposition of respect for one’s pure nature and the Buddha’s teaching is never ending. It allowing the natural flow of human always leads to the central point of the emotions. wheel of change. The eight spokes on the d) No lying – meaning no false speeches wheels represent the eight different or falsehood under any given aspects of the Noble Eightfold path. They circumstances. Following the path of are :– truth seeking and honesty.
a. Right View e) No intoxication – referring to keeping b. Right Thought the body without any external c. Right Speech influence that would spoil the d. Right Conduct functioning and also impact the mind. e. Right Livelihood This also refers to the need for keeping a clear mind. f. Right Effort g. Right Mindfulness Truth, justice, non-stealing, non-encroaching h. Right Concentration upon the possession of others shows that a totally new concept of private as well as Hilaire (Undated: 97) says, according to individual property has arisen. In the older the Buddhist phraseology, the first one is traditions, the most valuable property within right view, which means a balance the tribe was cattle, which was held in between faith and orthodoxy. The second common, assigned to clans or households by one indicates right judgement, which mutual consent, property of strangers was dispels all doubts and uncertainty. The not recognised. The injunction against third is right speech that is perfect adultery denotes a rigid concept of family and truthfulness – meaning the strict the passing of group marriage. Without such avoidance of falsehood and such speech a morality, taken for granted today, trade under whatever form. The fourth path is would have been impossible. The staunchest aimed towards right aims to pursue a of the Buddha’s lay followers were traders pure and honest line of conduct. The fifth (Kosambi 2008: 167). right mode of livelihood seeking for maintenance in an upright and sinless The ahimsa doctrine first expressed the basic occupation – in order words by a religious fact that agriculture can support at least ten profession. The sixth is the right times the number of people per square mile application of the mind to all precepts of than a pastoral economy in the same the law. The seventh indicates a right territory. It affected the caste, which lived by memory, which retains a clear and exact ritual killings, to the extent of being written recollection of past actions. The eight and prominently in the epic remains devoted the last is meditation which leads the entirely to the glory of yajnas, universal intellect, that bring one very close to conquest, and a murderous civil war fought Nirvana. to mutually annihilate as per the vedic traditions of sacrifices (Kosambi 2008: 167). 3. The Panchashila On the other hand, this new ideology was Following these Four Noble Truths require equally against tribal exclusiveness. Because a certain number of precepts. There are five key precepts as per Buddhist of good or evil karma, a living creature would doctrines. These are commonly known as be reborn; not into a special totem but into any species particularly suited to and the Panchashila. The Panchashila is measured by the action, from the vilest insect based on the fundamental principles of to a god. Karma was therefore a religious good conduct and prohibits their followers to indulge in the misconduct and extension of an elementary concept of abstract value, independent of the individual, misbehaviour that could harm the society caste or tribe (Kosambi 2008: 167). at large. Therefore, it is complete control
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 12 Finally, the new religions were at the which was nearly as distant as Sanskrit from beginning to challenge vedic Brahminism. the common people’s idioms in the south The sramana monks and ascetics took no where these monks continue to preach the part in production, as their creeds forbade Law. The division was not sharp for several them to labour but neither they exercise the Hinayana monasteries that persisted in the least control over production. They were north, while the Mahayana had, by the forbidden ownership of houses, fields, cattle, second century AD come as far south as the the touch of gold or silver and trade. The lower Krishna river in the person of the great monk lived on alms, which amounted to one scientist and theologian Nagarjuna (Kosambi doubtful meal a day of soiled food from any 2008: 261-2). hands, or going hungry. Incidentally, the monk thereby broke the communal taboo However, in either case the monks retained by tribe and caste. (Kosambi 2008: constituted the key of either school. These 167-8). monks differed from the Brahmin mode of vanaprastha, a retreat to the forest. The THE PRACTICE OF BUDDHISM AND ITS Brahmin need not be a hermit, as one or CHALLENGES more wives, and a group of disciples would Since the beginning of the practice of accompany him. Moreover, he lived in the Buddhism, the monks and other clergies forest by pasturing cattle, and food gathering. constitute the key aspects of its institutional Not only the family but caste and tribe were existence. Though in the discourse there were also renounced by the monk upon ordination, multitudes of schools and doctrinal which meant adoption into a quasi-tribal differences that emerged, the fundamental sangha. A monk’s maximum possessions life style remained the same to a certain were three cloth garments (preferably stitched extent. It is without any doubt that the from rags), the alms bowl, needle and thread, schools of Mahayana and Hinayana differed a razor, perhaps a bottle of oil and if he were in its fundamental attitudes and this impacts delicately made, a pair of sandals. He was the tradition in a big manner. This also enjoined to dwell in a rude shelter during the impacted the philosophical understanding, four months of the rainy season, but had to core values and life style of not only the wander on foot the rest of the year to preach monks and other clergies, but also the the doctrine to new ears. The Buddha himself layman who had been a core part of Buddhist followed the rule till his death at the age of practices. The earlier presumptions on the eighty. His disciples went along new trade theological, practical and optimal aspects routes, even into the tribal wilderness, amidst these schools seemed to have bearing the message of peace (Kosambi 2008: completed missed in the later stage due to 168). the arisen differences. In the political field, the new religion was the After the first three councils, it was during exact parallel for the same economic reasons, the reign of Kaniska, the fourth Buddhist of the move towards ‘universal monarchy’ the council was held. This council led to the absolute despotism of one as against the major split in the doctrinal adoption of two endlessly varied tyranny of the many. Social lines. These two schools of Buddhist thought friction was certainly reduced below that of which the northerners claimed the Great caused by the ‘natural rights’ of the four- Vehicle (Mahayana), corresponding precisely caste class division, partly because of the to the activities and tastes, which might have new, highly respected class above and beyond been expected by nobles and satraps that all caste, partly because the monks continued to pile gifts upon ancient monastic successfully contested Brahmin pretensions foundations. This Mahayana school changed to innate superiority (Kosambi 2008: 169). its language to Sanskrit, though not always REFLECTION & CONCLUDING NOTES the carefully developed Parunian type; In the current phase, these equations have Buddhist hybrid Sanskrit forms an idiom by drastically changed to unpredictable itself. They drifted further away from the magnitude. While the Buddhist practice in common people in their refinement of Zen Buddhism is entirely different from those doctrine, research into science and higher of Mahayana and Hinayana, Ambedkar’s abstract philosophy (Kosambi 2008: 261). Navayana proposes a different model The conservative Hinayana (Lesser Vehicle; altogether. While converting to Buddhism, contemptuously so labelled by the versatile Ambedkar came up with a charter of 22-vows northerners) retained a primitive, austere – which is perhaps the most carnal part of Buddhism, with its simpler Pali language – the methodology followed by him. The 22-
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 13 vows are more rational than the other schools into a healing process of the already incurred of Buddhism under practice. However, it has wounds. Ideally, this would evolve a not been much validated by the majority of harmonious relationship between the human Buddhist schools. While taking a close study and nature. It is a method to get back to of some of the practices, one could find that nature and human. It hardly has the notions the rational component of Buddhism is of competition, rivalry, antagonism, uncaring neither practised by other schools nor even and accumulation. It needs an altogether followed by the present day Navayana different attitude and vision, which can be Buddhists. found within the ambit of Buddhism. However, it is a difficult task much beyond The resurgence of the Navayana Buddhism the general perceptions of any school of was certainly a big success in India, Buddhism. particularly for the Dalits and other lower castes under the leadership of Ambedkar. I The philosophy of Buddhism is more visible have a few observations in this regard. when one reduces their needs, takes the Incidentally, today anyone who is a Buddhist minimum from the nature and cause no hurt is automatically understood to be an to human beings as well as nature. Further, untouchable. Further, the Dalits who have it also engages in a process of healing the converted have also been indulged, like wounds of human beings and nature. With normal fellow citizens in India in habits of the overwhelming loam of individual centric corruption, wrong methods of earning money, culture at present, where everything is application of short-cuts and so on. The evaluated through the prism of market and trendsetters amidst the ones who follow the commodity, the premise of Buddhism is Navayana Buddhism are the ones who are either drifting or shifting or getting well educated, have reached a position in the completely lost. Maybe it is not Buddhism; or society and attained certain economic something else in the name of Buddhism. upward mobility. The ideas placed by these Today due to the multiple level forces and people are to attain, achieve and accumulate practices, seven Ambedkarite model is not left as much as possible in all possible ways. In out of this individualistic approach. other words, it is a method to defeat others by applying all possible means and methods. References B.R. Ambedkar (1987), ‘Dr. Babasaheb Ambedkar Governed by this idealism, the poor Dalits in Writings and Speeches’, Vol. 3, Edited by Vasant the urban slums and rural areas also follow a Moon, Pune: Government of Maharashtra similar path or are willing to follow the same B.R. Ambedkar (1992), ‘Dr. Babasaheb Ambedkar path. Therefore, there is a two-way question. Writings and Speeches’, Vol. 11, Edited by Vasant How is it that following of the Noble Eightfold Moon, Pune: Government of Maharashtra Cousins L.S. (1996), ‘The Dating of the Historical Path, acceptance of the Four Noble Truths Buddha: A Review Article’, Journal of the Royal and holding oneself close to the Panchasheela Asiatic Society, Series 3, 6.1 possible within the framework of Buddhism Hilaire, J Barthelemy Saint (Undated), ‘The Buddha and how does it easily adhere and fall into and His Religion’ London and New York: George the trap of wrong, violent and corrupt Routledge and Sons Ltd. Ilaiah, Kancha (2001), ‘God as Political Philosopher practices? How is that all the neo-Buddhist – Buddha’s Challenge to Brahminism’, Kolkata: live with the idea of accumulating more and Samya more wealth to turn themselves into petit- Kosambi, D.D. (2008), ‘An Introduction to the bourgeoisie and if possible every single Study of Indian History’ 2nd Edition (Paperback), person among the neo-Buddhist want to Mumbai: Popular Prakashan Pvt. Ltd.Narain A.K. (2003), ‘The Date of the Historical Sakyamuni become a capitalist, where Buddhism gives Buddha’, Edited, New Delhi: B.R. Publishing the premises of scientific method and Corporation. standards of sharing, caring and cooperation Sangharakshita, (1986), ‘Ambedkar and Buddhism’ through the precepts of Buddha (wisdom), Cambridge: Windhorse Publication Ltd. Dhamma (insights) and Sangha (collective). Vergano, Dan (2013), ‘Oldest Buddhist Shrine Uncovered in Nepal may push back the Buddha’s Birth Date’, National Geography News Channel, Today human society and cosmos as a whole November 25, has been faced with multiple types and levels http://news.nationalgeographic.com/news/2013/1 of problems, which needs critical 1/131125-buddha-birth-nepal-archaeology- science-lumbini-religion-history/ accessed on intervention. As a human being, the primary March 20, 2014. responsibility is to prevent the wounds on human society and nature as well as to enter
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 14
Conscience Speaks Doing only one thing at a moment – Living in present. Vivek Sakpal
One of the most difficult skill of an individual ago, embraced Buddhism and have not yet is to live in the present moment. Every been able to understand the core of it. Their moment the human mind/brain/heart, call it will to promote Buddhism is very very strong. whatever, lives either in past or in future. We But the cost they pay is a huge cost, a cost are always involved in our good, bad, old that is indirectly paid by their own memories and past incidents, or planning siblinghood, a siblinghood that has been something for the future. The mind / heart / poor, depressed and downtrodden. brain fails to live in this very moment of life. They wish to promote the idea and thoughts Once I read a short story of a wealthy person of Buddha, hence they find new means and who wandered a lot in search of Gautama methods to do so, their intentions at this very The Buddha to seek the path of moment are very noble and I appreciate enlightenment. He finally met Buddha, when them. However, their means are not Buddha was on his way to seek alms along rightmost. with his sangha. The moment he came across Recently, I came across one individual who Gautama, he wanted the answer to his sells Buddhist greeting cards, he mentioned question, the path to enlightenment, Buddha to me that he has taken a lot of pain and requested the person to meet him in the trouble to get Buddhist ideology in such evening and have a fruitful discussion in cards, they have a message of the Buddha, a proper approach, and all his queries will be photo or a painting, and they are specially answered. designed keeping in mind the Buddhist The person was adamant. He wanted the calendar. Well done! But what next? There is answers right there at that very moment. He no audience. Greeting cards in total have lost said to the Buddha that it could be that the their market and been replaced by the digital very next moment he might die, it could also era’s new methods. Also, greeting cards are happen that Buddha might die, it could also just greeting cards, they are not religious happen that his thirst to seek enlightenment cards. He was doing business on pretext of might die, or it could also happen that the promoting Buddhism, which should not be world shall be finished and he might die the case. Either one does business or one without being enlightened. promotes Buddhism. How can these two be clubbed together? Buddha understood his thirst and answered him; when you walk you should do nothing Another friend wanted to initiate a print else but walking, when you eat you should do magazine. He mentioned to me that it was nothing else but eating, when you sleep you because most mainstream magazines don’t should do nothing else but sleeping, when give ample space to “Our issues / needs / you listen you should do nothing else but ideology” I agreed. I was very excited. He listening, when you talk you should do wanted it to be highly focused to “Our People” nothing else but talking, in short in every not only in terms of content but also in terms action you do you should be 100% with the of readership, from where he was supposed action and that action should not be diluted to make the most money. Well why “His Own” with something else added to it. people should pay him to make him rich and famous, when his core reason to start the The person understood and thanked the magazine is not to make money but to help Buddha. This was one of the paths given by issues/content to reach people. Buddha towards enlightenment. I have a group of friends who sing songs of Today, in social context, we see people mixing Buddha and Ambedkar and also promote a lot of things and putting up a mask. A their ideology in their songs. The reason why mask to disguise people and do something I am happy with them is they don’t do this for hidden within. The actual intention and a living. They have their jobs and other action do not synchronise. sources of income and this is done just for a A follower of Buddha should refrain from cause. They have done shows wherein they such behaviour to the best of his ability. are not paid any amount. They Just sing What pains me is that today this has become without any commercial considerations. a norm in many of the recent new followers of Today there are numerous such people who Buddhism. They have recently, a few years have made their own people their market and
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 15 are earning money. A closed economy is not in the intentions intended. A few exceptions in interest of masses. may be there who have succeeded in the intentioned intended but failed in the Making a business out of social cause (pay intentioned projected. back to society) is wrong. When you do a business, just do business and not fake it as Please try to look within, when you work on a a social cause. When you do something for a social cause, what are your actual intentions social cause, just do it for a social cause and and what intentions you portray to the not try to earn money out of it. Money needed people. Unmask yourself in your own to sustain that social cause should be raised, interest. from the cause itself, but not to the extent A focused approach shall always be that it becomes living, a source of status, successful. Do only one thing at a moment. celebrity, political power etc. Live in present. These results may follow but they should not be the intentions. Starting to work on a social ▲▲▲ cause with these intentions has never led to fruits, neither in the intentions projected nor
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● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 16 Buddhist Psychotherapy Ruwan M Jayatunge Renowned Psychologists like William James, humanistic psychology, cognitive psychology Carl Jung, and Eric Fromm saw much of and existential psychology (Aich ,2013). value in Buddhist philosophy and its positive impact on mental health. The modern mental Mind and Mental Factors in Buddhism health clinicians have found incomparable Buddhism is a religion that deeply discusses therapeutic efficacy in Buddhist human mental process. Human mind has a psychotherapy. Buddhist psychotherapy has special place on Buddhist philosophy and it become a major complementary therapeutic has gone in depth to analyze the human strategy in mental health. Recent research mind. The Buddhist philosophy talks about has highlighted the importance of Buddhist the human mind and its pathological and psychotherapy in the treatment of non-pathological segments. In Abhidhamma – depression, anxiety disorders, factitious which is the higher teaching of the Buddha disorders, addiction disorders, medically profoundly analyses human mental process. unexplained symptoms and various other In Abhidhamma man is described as a psychological ailments. Buddhist psychology psycho-physical being consisting of both is increasingly informing psychotherapeutic mind and matter, and it gives a microscopic practice in the western world (Kelly, 2008). analysis of the human thinking process (Narada, 1956). In Abhidhamma the Buddha Psychotherapy is generally defined as a describes consciousness as a flowing stream means a treatment of emotional, behavioral, intensely interconnected. These words were personality disorders based primarily upon echoed by William James and in his Theory of verbal or nonverbal communication. Mind (1890) described that conscious mental Buddhism is a method of mind training life flows continuously like a stream. William (Bullen, 1994). In the Buddhistic approach, James further illustrates the consciousness situational, and psychological states are and writes thus - “the transition between the viewed more holistically (Hall & Lindzey, thought of one object and the thought of 1978). As Sherwood (2012) underlines another is no more a break in the thought than Buddhist psychotherapy is based on the a joint in a bamboo is a break in the wood” Buddhist model of the cause of mental (James, 1988). suffering (the noble fourfold truths) and the notions of attachment, permanence and DSM and Buddhist Jathaka Stories clinging to notions of self as the perpetrating The Buddhist Jathaka story book deeply forces of mental suffering. touches the DSM (Diagnostic and Statistical Manual of Mental Disorders) based mental Buddhist psychotherapy mainly deals with illnesses (Jayatunge, 2013). The Jathaka self-knowledge, thoughts, feelings and stories are a voluminous body of narratives actions to minimize the psychological that were compiled in the period, the 3rd distress. Neale (2012) views Buddhist Century B.C. to the 5th Century A.D. psychotherapy as a novel approach to the According to Professor Rhys Davids who clinical practice of mental health and it conceptualized canonical Buddhist writings combines aspects of conventional in terms of psychology in the early 20th psychotherapy with traditional Buddhist Century, Jathaka stories are one of the psychological theory and practice. According oldest fables. Most of the DSM based mental to Neale (2012) the objective of Buddhist ailments are vividly described in the Jathaka psychotherapy as just being mindful of one’s stories. These Jathaka stories discuss momentary experience without judgment profound psychological themes. For centuries have failed to understand the crucial role these stories helped the people to view that wisdom and action play in the process individuals with mental illnesses with a of healing and change. compassionate eye.
Buddhism and Western Psychology often Empathy in Buddhist Psychotherapy overlap in theory and in practice. Over the Some contemporary psychologists identify last century, experts have written on many empathy as an automated, involuntary, commonalities between Buddhism and biologically-inbuilt reaction. Nonetheless various branches of modern western empathy is a part of social and emotional psychology like phenomenological development. Goleman (2000) characterizes psychology, psychoanalytical psychotherapy, empathy as one of the key components of ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 17 emotional intelligence. Rogers (1961) “…[W]hat can be said with more certainty is indicates that empathy and unconditional that the knowledge of Zen, and a concern with positive regard for the client create a growth it, can have a most fertile and clarifying promoting climate. Rogers thought that influence on the theory and technique of accurate empathy was one of the three core psychoanalysis. Zen, different as it is in its conditions of effective psychotherapy (Dowd method from psychoanalysis, can sharpen the & McCleery, 2007). Empathy strengthens the focus, throw new light on the nature of insight, therapeutic alliance. Vyskocilova and and heighten the sense of what it is to see, Colleagues (2011) highlight that empathy what it is to be creative, what it is to overcome helps to understand both emotional reactions the affective contaminations and false and the meanings of experience for the client. intellectualizations which are the necessary results of experience based on the subject- Buddhism is a practical philosophy that object split” (Zen Buddhism and advocates providing empathic responses to Psychoanalysis Eric Fromm p. 140). humans as well as other living beings. In Buddhist psychotherapeutic approach The psychoanalytical module in Buddhism is empathy has a special status. Buddhistic very much evident. Buddhism provides empathy is a state of mind that is filled with psychological methods of analyzing human wisdom, tolerance and loving-kindness. experience and inquiring into the potential According to Buddhism, compassion is an and hidden capacities of the human mind. aspiration, a state of mind, wanting others to According to Buddhism mind precedes its be free from suffering. It's not passive -- it's objects. They are mind-governed and mind- not empathy alone -- but rather an made. The verse 37 of the Dhammapada empathetic altruism that actively strives to explains the dynamics of human mind thus free others from suffering (Dalai Lama, 2005). The mind is capable of travelling vast Psychoanalytic Technique and Buddhist distances – up or down, north or south, east or Psychotherapy west – in any direction. It can travel to the In his famous lecture series at the Clark past or the future. University in 1909 Sigmund Freud highlighted that psychoanalysis is a method Existential - Therapy and Buddhist of treating nervous patients medically. In Psychotherapy classical psychoanalysis, unconscious Buddhism and Existential-humanistic defense mechanisms such as denial, psychology share common grounds with splitting, and projection are identified as realm of representation, realm of action and preventing psychic equilibrium and the reality of self. Both psychotherapies are genuine expression of self. In this method, based on mindful awareness and directed defenses are made conscious, rendering them towards growth potential. Both consider the superfluous and health is achieved when one human condition as a whole. develops new, more appropriate ways of accessing validation, love, and connection Existential Psychotherapy is aimed to (Neale, 2012). Safran (2012) describes enhance self knowledge and search for psychoanalysis as a new way of looking at meaning. Frankl (1946) believed that man’s inner life. main concern is not to seek pleasure or to avoid pain, but rather to search meaning in The psychoanalytical components in his life. Search for meaning help individuals Buddhism have been emphasized by many to construct connections, find wisdom and scholars like Martin Wicramasinghe D.Lit, experience healthy transformation when Laurence W. Christensen etc. (Jayatunge, dealing with trauma. Individuals surviving a 2011). Some contemporary psychologists see traumatic event often demonstrate a need to parallels between the Zen Buddhism and create meaning around events to make sense psychoanalysis. The primacy of experiencing and regain coherence to their lives, thereby for both disciplines, particularly concerning reestablishing the biographical continuity the experiencing subject’s momentary state of which had been lost (Abernathy, 2008). consciousness, forms a central theme for Search for meaning is parallel to Buddhist both Zen and psychoanalysis (Cooper 2001). philosophy. Buddhist psychotherapy encourages clients to search for meaning Eric Fromm suggests that Zen Buddhism has hence allowing posttraumatic positive growth. a prolific influence on theory and technique Tedeschi & Calhoun (1996) define of psychoanalysis. Posttraumatic growth (PTG) as positive ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 18 psychological change experienced as the Oshita and colleagues (2013) indicate positive result of the struggle with highly challenging outcome following Buddhistic meditation and life circumstances. Buddha’s Eight Fold Path the subjects benefited from meditation and encourages to search for meaning of life, showed significant increases in their sense of death, and suffering. coherence, self-esteem and purpose in life. A number of studies have shown that CBT and Buddhistic Approach meditation activates and deactivates certain In general terms Cognitive Behavioral brain regions. Brewer and colleagues (2011) Therapy (CBT) is a psychotherapeutic report that deactivation of posterior cingulate approach that addresses dysfunctional cortex (which has a prominent role in pain emotions, maladaptive behaviors and and episodic memory retrieval) during a cognitive processes and contents through a number of different types of meditation. Tsai number of goal-oriented, explicit systematic and Edds (2013) found increased alpha and procedures. According to the Buddhist point theta activities in electroencephalography of view, suffering is not caused by external, (EEG) during various forms of meditation. traumatic events, but by qualities of mind which shape our perceptions and responses The concept of mindfulness is based on to events. These same words were repeated Vipassana, a Buddhist meditation technique by the Psychologist Albert Ellis in 1953 when (Delgado-Pastor et al., 2013). Mindfulness he introduced his action oriented therapeutic has been described as a practice of learning approach – Rational Emotive Therapy. to focus attention on moment-by moment According to Ellis not the event that causes experience with an attitude of curiosity, psychological distress but the belief held by openness, and acceptance (Marchand, 2012). the client. He further argues that one's As Tusaie & Edds (2009) indicate the practice emotional distress is actually caused by one's of mindfulness is increasingly being catastrophic thinking in appraising stressful integrated into Western clinical practice events. Rational-emotive behavior therapy within the context of psychotherapy and (REBT) argues that irrational beliefs result in stress management. maladaptive emotions leading to reduced well-being (Spörrle et al, 2010). Numerous research concur the therapeutic effects of mindfulness meditation. The Buddha often used Insight-oriented Mindfulness-based Cognitive Therapy is dialog and Socratic Method to give awareness strongly recommended as an adjunctive to his disciples. Insight-oriented dialog is treatment for unipolar depression and similar to the methodology of cognitive anxiety (Marchand, 2012). de Zoysa (2013) therapies. In Buddhist Psychotherapy reports successful use of Buddhist therapist and patient work together to mindfulness practice in the treatment of a identify dysfunctional mental patterns of case of obsessive compulsive disorder. Smith thinking, feeling, and behaving that stem and colleagues (2008) reveal mindfulness- from a patient’s identification with their based stress reduction helps in reducing traumatic narrative. Once these specific somatic pain. Winbush, Gross and Kreitzer issues are recognized, patients are prepared (2007) highlight that increased practice of to use the healing relationship as an mindfulness techniques is associated with emotional corrective and employ meditation improved sleep in mindfulness-based stress techniques to counter their particular reduction research participants. According to cognitive-affective-behavioral habits (Neale, the research finding by Cahn and Colleagues 2012). (2013) suggest that Vipassana meditation evokes a brain state of enhanced perceptual Buddhist Meditation clarity and decreased automated reactivity. Meditation is a synchronized mind body technique and conscious effort that helps Methha Meditation or Loving-kindness transforming the mind. In Buddhism Meditation is widely used in Buddhist meditation is regarded as the second category Psychotherapy. Loving - kindness of the Eight-Fold Path. Buddhist meditation is a practice designed to enhance meditation interventions have been integrated feelings of kindness and compassion for self in to contemporary psychotherapy. Research and others. Loving-kindness meditation based evidence supports the therapeutic use appeared safe and acceptable and was of meditation in a range of psychological associated with reduced symptoms of PTSD ailments. and Depression (Kearney et al 2013). According to Hofmann, Grossman and Hinton ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 19 (2011) neuro-imaging studies suggest that Ariyadhamma, M. N(1994). Anapana Sati Meditation on loving-kindness meditation (LKM) and Breathing. Retrieved on 1 December 2013, from http://www.accesstoinsight.org/lib/authors/ariyadha Compassion Meditation (CM) may enhance mma/bl115.html. activation of brain areas that are involved in emotional processing and empathy. They Brewer, J. A., Worhunsky, P. D., Gray, J. R., Tang, Y. hypnotize that loving kindness meditation Y., Weber, J., and Kober, H. (2011). Meditation and compassion meditation may provide experience is associated with differences in default mode network activity and connectivity. Proc. Natl. potentially useful strategies for targeting a Acad. Sci. U.S.A. 108, 20254–20259. variety of different psychological problems that involve interpersonal processes, such as Bullen, L. (1994). Buddhism: A Method of Mind depression, social anxiety, marital conflict, Training. Retrieved from http: // www.accesstoinsight.org / lib / authors / bullen anger, and coping with the strains of long- /bl042.html. term care giving. Cahn, B.R., Delorme, A., Polich, J.(2013).Event-related Anapanasati meditation or 'mindfulness of delta, theta, alpha and gamma correlates to auditory breathing is the first subject of meditation oddball processing during Vipassana meditation. Soc Cogn Affect Neurosci. 2 8(1):100-11. doi: expounded by the Buddha in the Maha- 10.1093/scan/nss060. Satipatthana Sutta, the Great Discourse on the Foundations of Mindfulness Cooper, P. (2001). The gap between: being and knowing (Ariyadhamma, 1994). Mindful breathing in Zen Buddhism and psychoanalysis. American Journal of Psychoanalysis. increases oxygen intake and has stress reducing impact. Feldman, Greeson and Dalai Lama. (2005). Essence of the Heart Sutra. Senville (2010) point out that mindful Wisdom Publications. breathing may help to reduce reactivity to repetitive thoughts. Delgado-Pastor ,L.C, Perakakis, P., Subramanya, P., Telles, S., Vila, J.(2013).Mindfulness (Vipassana) meditation: Effects on P3b event-related potential and Conclusion heart rate variability. Int J Psychophysiol. 90(2):207-14. Buddhist concepts have profound influence doi: 10.1016/j.ijpsycho.2013.07.006. on Western Psychotherapy. Buddhist de Zoysa, P.(2013).The use of mindfulness practice in Psychotherapy is based on the Buddhist the treatment of a case of obsessive compulsive model of the cause of mental suffering and disorder in Sri Lanka. J Relig Health.299-306. doi: deals with self-knowledge, thoughts, feelings 10.1007/s10943-011-9461-0. and actions to minimize the psychological distress. Buddhist Psychotherapy has a Dowd, T., & McCleery, A. (2007). Elements of Buddhist philosophy in cognitive psychotherapy: The role of positive impact on mental health and it can cultural specifics and universals. Journal of Cognitive be used to treat a wide range of mental and Behavioral Psychotherapies, 7(1), 67-79. illnesses. Feldman, G., Greeson, J., Senville, J.(2010).Differential effects of mindful breathing, progressive muscle Correspondence: relaxation, and loving-kindness meditation on Email: [email protected] decentering and negative reactions to repetitive thoughts. Behav Res Ther.48(10):1002-11. doi: Acknowledgements 10.1016/j.brat.2010.06.006.
Frankl, V.(2006). Man's Search for Meaning. Beacon 1) Rev Bandagiriya Sirinanda - Toronto Press. Maha Vihara - Toronto Canada 2) Dr. Patricia Sherwood -Honorary Freud, S. (1975). A General Introduction to Senior lecturer - Edith Cowan Psychoanalysis. Pocket Publishers.
University, Australia Fromm, E. Suzuki D. Martino R. (1974) Zen Buddhism and Psychoanalysis. Souvenir Press Ltd References Goleman, D (2000). Working with emotional Abernathy, B. E. (2008). “Who Am I Now? Helping intelligence. New York bantam books. Trauma Clients Find Meaning, Wisdom, and a Renewed Send of Self.” Compelling counseling interventions: Hall, C.S. and Lindzey, G., (1978). Theories of Celebrating VISTAS’ fifth anniversary. Eds. G. R. Walz, Personality, 3rd Ed. New York: John Wiley &Sons. J. C. Bieuer and R. K. Yep. Ann Arbor, MI: Counseling Outfitter. 199-208. Hofmann, S.G., Grossman, P., Hinton, D.E.(2011).Loving-kindness and compassion Aich ,T.K.(2013). Buddha philosophy and western meditation: potential for psychological interventions. psychologyndian J Psychiatry. S165-70. doi: Clin Psychol Rev. 31(7):1126-32. doi: 10.4103/0019-5545.105517. 10.1016/j.cpr.2011.07.003.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 20 James, W. (1890). The Principles of Psychology. Holt. Rogers, C. (1961). On Becoming a Person. Boston: New York. (Reprint, 1983, Harvard University Press. Houghton Mifflin. Cambridge, MA). Safran, J.D.(2012). Psychoanalysis and Psychoanalytic Jayatunge, R.M. (2011). Eric Fromm’s views on the Therapies. The American Psychological Association. Buddhist Philosophy. Retrieved from http://www.buddhistchannel.tv/index.php?id=6,9 Sherwood, T.(2012 )What is Buddhist Psychotherapy? 950,0,0,1,0#.Up6IkR84KKI Retrieved fromhttp://www.buddhanet.net/psychotheraphy1.htm Jayatunge, R.M. (2013). Diagnostic and Statistical Manual of Mental Disorders and the Buddhist Jathaka Smith, B.W., Shelley, B.M., Dalen, J., Wiggins, K., Stories. Retrieved from https:// Tooley, E., Bernard, J.(2008). A pilot study comparing www.colombotelegraph.com /index.php /diagnostic- the effects of mindfulness-based and cognitive- and-statistical-manual-of-mental-disorders-and-the- behavioral stress reduction.J Altern Complement buddhist-jathaka-stories/ Med.14(3):251-8. doi: 10.1089/acm.2007.0641.
Kearney, D.J., Malte, C.A., McManus, C., Martinez, Spörrle, M., Strobel, M., Tumasjan, A. (2010).On the M.E, Felleman B, Simpson, T.L.(2013). Loving-kindness incremental validity of irrational beliefs to predict meditation for posttraumatic stress disorder: a pilot subjective well-being while controlling for personality study. J Trauma Stress. 26(4):426-34. doi: factors. Psicothema. 22(4):543-8. 10.1002/jts.21832. Tedeschi, R. G., & Calhoun, L. G. (1996). The Kelly, B.D.(2008).Buddhist psychology, psychotherapy Posttraumatic Growth Inventory: Measuring the and the brain: a critical introduction Transcult positive legacy of trauma. Journal of Traumatic Stress, Psychiatry. 5-30. doi: 10.1177/1363461507087996. 9, 455-471.
Marchand, W.R.(2012).Mindfulness-based stress Tsai, J.F., Jou, S.H., Cho, W., Lin, C.M.(2013).Cogn reduction, mindfulness-based cognitive therapy, and Process.14(4):371-6. doi: 10.1007/s10339-013-0563-3. Zen meditation for depression, anxiety, pain, and psychological distress.J Psychiatr Pract.18(4):233-52. Tusaie, K., Edds, K.(2009).Understanding and doi: 10.1097/01.pra.0000416014.53215.86. integrating mindfulness into psychiatric mental health nursing practice. Arch Psychiatr Nurs. 359-65. doi: Neale, M.(2012). What Buddhist Psychotherapy Really 10.1016/j.apnu.2008.10.006. Is. Retrieved from http://www.milesneale.com/wp- content/uploads/2012/02/WhatBuddhistPsychotherap Ven. Narada.(1956). A Manual of Abhidhamma. yReallyIs.pdf Buddhist Missionary Society. Kuala Lumpur, Malaysia.
Oshita, D., Hattori, K., Iwakuma, M.(2013).A Buddhist- Vyskocilova,J., Prasko, J., Slepecky,M(2011).Empathy based meditation practice for care and healing: an in cognitive behavioral therapy and supervision introduction and its application. Int J Nurs Pract. 2:15- .Activitas Nervosa Superior Rediviva Volume 53 No. 2. 23. doi: 10.1111/ijn.12040. Winbush , N.Y, Gross, C.R, Kreitzer, M.J.(2007).The effects of mindfulness-based stress reduction on sleep disturbance: a systematic review. Explore (NY). 3(6):585-91.
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Buddhist Women As Agents of Change: Case Studies from Thailand and Indonesia Dr Lai Suat Yan
Kuala Lumpur, Malaysia -- While in monastic. Similarly, the identity and roles of Thailand the majority of its population are Buddhist women are fluid. adherents of the Theravada Buddhist Changing Identity of Buddhist Women ‘tradition’, in Indonesia, Buddhism is a minority religion with the Theravada In Thailand, Ven. Dhammananda, and in Buddhist ‘tradition’ embraced by the majority Indonesia, Ven. Santini both reference the of Buddhists. However, the development of Buddhist scripture for a usable past 1 to the Theravada tradition in Indonesia is much posit that where bhikkhunis are not in influenced by its counterparts in Thailand. existence, it is possible for them to be Consisting only of men, the Theravada ordained by bhikkhus (fully ordained male Buddhist ecclesiastical authorities in both monastic) only (Lai 2014, 3, 6). They thus Thailand and Indonesia do not recognize became religious innovators by leading the bhikkhunis (a fully ordained female way in becoming ordained and legitimized, monastic). In this context, the aspiration and deeds based upon the ‘original’, ‘pure’ determination of Buddhist women to be message of the Buddha. Detractors of female monastics in the Theravada Buddhist bhikkhuni ordination claim that the proper tradition in the 21st century reflect their role procedure and requirement for bhikkhuni as agents of change to bring renewal to their ordination is to require both bhikkhus and faith. bhikkhunis (dual ordination) as the ‘original’, ‘pure’ message of the Buddha (Lai 2011, 147- Their convictions and actions affirm women’s 48). Ven. Dhammananda received her full spirituality and gender inclusiveness as ordination as a bhikkhuni in 2003 in Sri envisioned by the Buddha in establishing the Lanka and Ven. Santini with three other female monastic order. They are able to Indonesian Buddhist women did so in 2000 survive and even grow due to their ability to in Taiwan. Their ordination subsequently attract their own supporters and followers. paved the way for other Thai and Indonesian Furthermore, those who aspired to be female Buddhist women to be ordained and to monastic are able to travel outside of their defend their ordination as being based on the countries to be ordained due to the Buddha’s ‘tradition’. However, none of them transnational dimension of Buddhism. These are recognized by the religious authorities of Buddhist women thus reclaim their identities the Theravada ‘tradition’ in their home and roles from only being supporters of countries. Despite this, Ven. Dhammananda Buddhism to that of spiritual leaders, and Ven. Santini introduced samaneri (novice religious innovators and ritual specialists. female monastic) temporary ordination which The Theravada Buddhist ‘tradition’ is a is based upon the samanera (novice male changing one as the female adherents stake monastic) temporary ordinations in their their claim to their rightful heritage as female respective countries.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 23 Nevertheless, both Ven. Dhammananda, and to water or other household products and a Ven. Santini are able to attract their own separation of organic and non-organic waste. followers and are invited for ritual blessings of new homes and donated lands for schools. Buddhist Women As Agents of Change When they go for pindapata (almsround), a ritual symbolic of being a monastic in the Theravada tradition, laypeople give them The research conducted indicates that these dana (offerings of food, drink and flowers) Buddhist women are agents of change as indicating their support. Significantly, they bring renewal to their faith by ordaining monastic — in this case, bhikkhunis — who as female monastic in spite of the obstacles practice well and purify their minds as they encountered. They refer to the Buddhist observe 311 precepts are sources of merits. scripture to reclaim their heritage as female Conventionally, women are perceived as only monastic. As educated persons receivers of merits or as supporters of knowledgeable about Buddhist history and Buddhism (Terwiel 1994, 243). However, as teachings of their tradition, they are able to female monastic they become “conveyor of withstand the opposition encountered and blessings” (Harvey 1990, 241) in their role as defend their ordination. As female monastic, ritual specialists whether it is going for they become more visible publicly, be it as a pindapata (almsround) or in ceremonies spiritual leader, a ritual specialist or a conveying blessings for healing, protection or religious innovator. Both Ven. Santini and to ward off evil spirits. In ordaining and Ven. Dhammananda are religious innovators practicing well, women become synonymous as they tap local culture and sentiments by with sources of merit and conveyers of blessings and symbolically represent sacred and positive power (Lai 2011, 203-17), a role conventionally identified with male monastic.
Both bhikkhunis are regarded as a spiritual leaders in their respective countries with their own followers and are well known for being socially engaged Buddhists. The female monastic at Songdhammakalyani Temple where Ven Dhammananda is abbess have worked with female prison inmates since 2011 (Dhammananda 2013, 16-20) and run an environmentally friendly project. Ven. Dhammananda has contributed to training and strengthening the Indian Bhikkhuni Sangha (Yasodhara 2013, 8-11) as well as facilitating the ordination of male monastic from Sankissa, India in Thailand (Thakur 2013, 5-7) and became involved in interfaith dialogue with Muslims in southern Thailand. introducing the samaneri temporary ordination in their respective countries, an Furthermore, Ven. Santini and her followers innovation based on the existing samanera are known for their work with the temporary ordination. disadvantaged that transcends religious lines whether it is donating basic necessities such … And Growing Support as rice, oil and sugar or monetary contribution in the aftermath of a fire to Support for the female monastic is growing as rebuild homes of the villagers nearby Wisma they find a niche in attending to the needs of Kusalayani, Lembang where she is abbess or female Buddhists due to the prohibition of coming to the aid of the victims of the recent close contact between a monastic and the Mt Kelud eruption who are predominantly opposite sex and in meeting the needs of the Muslims (Lai 2014, 5-6). The Wisma more disadvantaged sections of society. The Kusalayani is run in an environmentally socially engaged Buddhist practice that sustainable manner with a policy of reduce, transcends religious lines bodes well for the reuse and recycle whether it is with regards future and can serve as a stepping stone towards religious harmony. In both the Thai ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 24 and Indonesian case, networking at the and Sexuality 6/3: 221-38. international dimension enables them to be Tambiah, Stanley J. 1976. World Conqueror, World ordained. Furthermore, international Renouncer. Cambridge: Cambridge University Press. networking offers a pathway for female monastic to share their experiences and ideas Terwiel, Barend J. 1994. Monks and Magic. 3rd ed. rev. on a broader stage as well as learning from Bangkok: White Lotus Press. each other. Thakur. 2013. Ordination of the Sakyas in Thailand. Yasodhara 31/1: 5-7. Dr Lai Suat Yan, Senior Lecturer & API Fellow 2013/14, Gender Studies Program, Faculty of Yasodhara. 2013. Training Program for All Indian Arts and Social Sciences, University Malaya, Bhikkhuni Sangha. Yasodhara 31/1: 8-11. Malaysia.
References Notes: Dhammananda. 2013. Engaged Buddhism: Bhikkhunis’ Work in Prison. Yasodhara 31/1: 16-20. 1. See Gross (2009, 20) for the importance of an accurate and usable Gross, Rita. 2009. A Garland of Feminist Reflections. past to empower women in the present Berkeley: University of California Press. and see Tambiah (1976, 528) and Harvey, Peter. 1990. An Introduction to Buddhism: Muecke (2004, 232-34) for the Teachings, History and Practices. Cambridge: deployment of an usable past in the Cambridge University Press. context of religion in Thailand. ↩
Lai Suat Yan. 2014. Buddhist Women As Spiritual 2. I would like to acknowledge the Leaders, Ritual Specialists and Religious Innovators: support of the API Fellow grant for the Case Studies from Thailand, Indonesia and Japan. data collected in Indonesia and for th Paper presented at the 13 API Regional Conference, some of the materials and information Hiroshima, Japan, 9-13th November. gathered in Thailand. Lai, Suat Yan. 2011. Engendering Buddhism, Female Ordination and Women’s Voices in Thailand. PhD diss., (This article is reproduced for our reader from Claremont Graduate University. “Kyoto Review of Southeast Asia, Young
Academics Voice, January 2015” with Muecke, Marjorie. 2004. Female Sexuality in Thai Discourses About Maechi (lay nuns), Culture, Health permission from the author). ▲▲▲
Foundation Stone Laying of Dr Ambedkar International Centre
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Buddha Jayanti (Purnima) and Its Political Significance – Dr. Babasaheb Ambedkar
There is no need to tell that Indians love to a boy in that forest. After giving birth to festivals. They spend half of the year in the boy, Mayadevi died in a very short time. festivity and religious rites. They also give The boy was nurtured by Mayadevi’s sister great importance to celebration of birth and Prajapati. The boy was named as Siddhartha. death anniversaries of great people. The Later on he became famous as the Gautama celebration of Krishnajanmastami, Buddha. Ramanavami and Hanuman Jayanti are testimony to these mental attitudes of the As he was born in warrior class and ruling Hindus. It will surprise for the non-Indians family, he was provided education according that Indians do not celebrate the Buddha to the situation of the time. He was not only Jayanti in the same spirit though the Indians trained in warfare but also was he well versed are fond of such celebrations. Of all the great in the Vedas. But Siddhartha was more people born in India, the status of the inclined to the life of solitude. He was not Buddha is the highest. The followers of the specially interested in enjoying the royal life. Buddha regard Him as the great Sun who Due to fear that Siddhartha might become a illuminated this world. Christians, though Sanyasin, Suddhodhan decided to marry envious they are of the Buddha, compare Siddhartha to confine him to family life. And Buddha with the Light of Asia. Hindus also therefore he married Siddhartha to daughter regard the Buddha as the tenth incarnation of Dandapani whose name in the father’s of Vishnu. This famous person was buried in house was Gopi and in law’s home was the memories and Indians do not remember Yashodhara. Yashodhara gave a birth to a him at all. There are many people who will boy whose name was Rahula. In order to know the name of Bajirao’s harlot, Mastani. provide luxuries to his son, Suddhodhan But I guess that the numbers of people who built three palaces. He made all the are familiar with the name of the Buddha are arrangements so that Siddhartha could live far less than this. This famous person has in comfort. been forgotten to this extent is a matter of One day Gautama decided to wander in the great shame and surprise. In this situation, it village and to see the social situation and is a matter of joy that in Bengal and other therefore he left palace in his chariot. provinces the celebration of the Buddha Entering the city, he saw four events. First of Jayanti has been started. This is very all he saw an old man, suffering, hopeless, praiseworthy. But we think that this event toothless, wrinkled faced, white haired, back has a great political significance. Therefore bent like an arrow, with a stick in hand in order to make people aware of this moving with ant’s speed whispering significance we have planned to introduce something inaudible and with all the body people the importance of the life and mission shaking uncontrollably. When he moved of the Buddha. forward, he was another scene. A man suffering from heavy fever, enervated and Before 2500 years, King Suddhodhan of fainted, homeless he was lying on the road. Sakya clan was ruling Kapilvastu. The name On the further journey, he saw a dead body of the family was Gautama. Kapilvastu was carried in procession by his friends and located in what is now called United Province. relatives. The fourth scene he saw was that of It was located between Shravasti and a Sanyasin with a pleasant and peaceful Ayodhya and 50 miles east of Faizabad. mind carrying a begging bowl. These four Suddhodhan had two wives. One of them was scenes had a terrific impact on the Mayadevi and another was Prajapati. After Gautama’s mind. By seeing this, Gautama marriage of Suddhodhan and Mayadevi, understood that there is a suffering in the Mayadevi conceived after some days. world. Human life is uncertain and mortal. If According to social tradition, the first delivery it were otherwise, man would have not was to be carried out in her maternal home suffered diseases, never became old and and therefore her father Subuddha sent a would have never died!!!. And the fourth sight message to his son in law for sending of a Sanyasin is the aim of the life-Gautama Mayadevi. Therefore Mayadevi and her sister thought. And as this world is full of suffering, Prajapati left for her maternal house with full of diseases, full of deaths therefore there retinue. On the way they halted in Lumbini is no meaning to this worldly life, Gautama forest. On that place Mayadevi underwent further thought. Caught in this thought web labour of birth of a child and she gave birth he returned home. Returning home he came ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 26 to know that Yashodhara delivered a boy. One night beneath one tree while seated This is another binding chain-Gautama Gautama realized the cause of suffering in thought. But his resolve of renunciation was the world and also way to end the suffering in firm in his mind. And therefore he conveyed the world. He saw that human beings are this resolve to his father. Not to say that treading two paths. One is that of sensual Suddhodhan tried to refrain Siddhartha from pleasures and other is that of self not taking this course of action by a lot of mortification. Buddha saw that these two persuasion and providing various paths are wrongs and they will not end entertaining things. But Gautama was firm suffering in this world. Due to this vision, on his resolution. But he thought that he Gautama became enlightened and was should not go without informing his father. In therefore called the “enlightened one”. After order to express his mind, he went to the that he became famous as the Buddha and palace to and told his father, “Please do not that tree became famous as a Bodhi tree all stop me. Let your kingdom and your property over the world. be with you, O, Father! I do not want anything.” Next day Suddhodhan called upon Due to result of this new vision, Buddha left his ministers and conveyed the situation. the path of self-mortification. He did not Hearing this, the ministers replied, “We will enter in the family life again. But he returned keep an eye on him and we will not let him back to the society and for the welfare of the go.” It was not easy to renounce home in this society started preaching the Dhamma. He situation. Therefore, he deferred his himself went across the length and breadth of renunciation that day. The next mid night he India and taught his Dhamma to all without got up, told his charioteer Chhanna, and distinction. He taught the Dhamma for 40 said, “I have to go, please go and bring my years. At the end, when he was propagating horse.” Chhanna refused to take this order his Dhamma he arrived at Pava. In that and requested Gautama not to go. But seeing village lived an ironsmith known as Chuda. Gautama’s strong will, he brought Kanthaka, Chuda invited Buddha for a lunch and the horse. After a last glance at his wife and Buddha could not digest the food and fell son, Siddhartha left Kapilvastu on sick. In that sickness, the Buddha went to Kanthaka’s back. Kusinara village and died. After renunciation, Gautama became disciple The Buddha was born in 563 BC as a prince of two teachers to understand why there is and died in 483 BC as a founder of religion. suffering in the world. First of all he became Mission of the Buddha disciple of Alara Kalam and after that that of What are the fundamental teachings of the Uddaka Ramaputta. In this way, he spent Buddha Dhamma? What did he accomplish? seven years in their company. But their Without understanding these questions, teaching could not satisfy Gautama. importance of the Buddha cannot be Therefore he left them and went to Uruvela in understood. However the detailed explanation the Magadha Kingdom (Uruvela is now is not possible due to constraint of space; but known as Bodhgaya). Like him there were five it is not true that the Buddha’s mission can persons who renounced family and now were not be explained in the brief. During the time taking refuge in the forest. With them the of the Buddha, the Brahmanism has three Buddha started austerity to the severe extent. pillars. The first pillar was infallibility of the After leading hard ascetic life for six years, Vedas, sacrifice was the second and the third his body became thin and he had no energy pillar was Chaturvarna dharma. Whatever is to walk. One day when he was returning from written in the Vedas is infallible whether it is the Falgu river after bath, he fainted on the intellectually valid or not. Buddha was way. There was a cowman residing nearby. against accepting that the Vedas are infallible His elder daughter Sujata saw Siddhartha and he considered it as the first fetter. fainted and offered him rice milk from her Instead of believing in the infallibility of the house. After coming to conscious, Gautama Vedas, Buddha’s position was that the truth realized that ascetic life will not lead to the has to be accepted on intellectual basis. In solution to the problem of suffering in the the Brahmanism, the stress was on attaining world. As Gautama took food, his five the God. Without making sacrifices the God companions thought that the he is a fallen cannot be attained and therefore sacrifice man now from the path and therefore they was the considered as the religion. Even deserted him and in that Buddhagaya, before the Brahmans used to sacrifice human Buddha remained solitary. beings and the flesh of the human being was to be consumed by the organizers. This norm
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 27 did not exist at the time of the Buddha The above explanation is not sufficient; however the system of animal sacrifice however, it is useful for readers to existed. Whoever has read the literature of understand what the Buddha did for this that period will know that the ancestors of country. The principles of Buddhism were the Brahmans killed innumerable cows in beneficial and very bright and it led to huge sacrifices. One is forced to think after spread of Buddha Dhamma all over the reading this literature that the number of world. In south, it spread to Sri Lanka and cows killed by the Brahmans far outnumber many islands in the Pacific Ocean. In the the cows killed by the Muslims. The Buddha east, it went to Burma, Assam, Thailand, attacked the belief of infallibility of the Vedas China and Japan. In the north, it went to and in the same force attacked the custom of Tibet, Nepal and Turkstan. Buddha Dhamma sacrifices. One can say that Buddha’s also went to Afghanistan. No religion spread position in this regard was revolutionary. to this extent. There is another specialty of Buddha advocated that there is no the Buddha Dhamma. Not every religion connection between the religion and spread due to its values and ideas. Islam attainment of God. The purpose of the grew on the basis of wars. Christianity grew religion was related to human’s behaviour on the basis of law. Only Buddhism spread with another human. This was the Buddha’s with its values and ideas. It did not need the position. Buddha thought that attainment of support of sword or force of law. Buddha the god is not concern of the religion. On one never forced people to follow his teaching. hand, strive for attainment of god and on People forced themselves to follow his another treat the neighbors with the teachings. contempt is the antithesis of the religion. Buddha attacked the third pillar of Despite of this, the question arises as to why Brahmanism that is Chaturvarna Dharma Indians forgot the Buddha Dhamma. vehemently. The essence of Brahmanism lies Buddhism is still living outside India. There in the Dharma of Chaturvarna. The concept are many Buddhists in the world. However in of caste based on superiority or inferiority of India Buddhism was killed. Due to space the birth is responsible for this belief in constraint, the detailed reasons cannot be Chaturvarna Dharma. In Brahmanism the enumerated. However, it is important to lowered caste and the women do not have a discuss in brief. The time cannot forget the respectable position, they do not have means Buddha. Buddha is eternal, deathless and of livelihood and they do not own anything timeless. How will his name vanish from this and therefore these two classes are not free. world? China did not forget the Buddha. This is their condition when they are alive. Japan did not. Burma did not. Only India This same condition will follow them after forgot the Buddha. It is clear that time is not their death. In Brahmanism there is no responsible for this, but the enemies of the freedom even after death for these two Buddha are responsible for this situation. classes. According to tenets of Brahmanism Brahmans were the enemies of the Buddha. only those who can become Sanyasin can be It is not true that Brahmans were only free and these two classes (lowered castes opposed to the Buddha. They also opposed and women) were denied right to become a Mahavir, the founder of Jainism. But the way Sanyasin. Buddha did not accept this unjust the Buddha attacked Brahmanism, Mahavir position. Buddha was opposed to the concept did not. The reason is that the Buddha was that even if the Brahman is fallen he is the greatest opponent of Chaturvarna worthy of worship by the three worlds. Dharma, Mahavir was not. Brahmans were Buddha wanted to remove this wrong not very concerned about the Buddha’s propaganda. Buddha was the greatest attack on the Vedas or sacrifices. But they proponent of the social equality and like of had a different view on Chaturvarna Dharma. him cannot be found elsewhere. There was no If Chaturvarna is eradicated, Brahmanism freedom for the women in Brahmanism, will be eradicated. Brahmans knew this. In Buddha opened the gates of freedom for fact, they considered Chaturvarna dharma as them. Even for the lowered caste, the Buddha their breath. The attack on the Chaturvarna accepted them as monks in his Sangha. dharma was therefore attack on the Buddha not only advocated the principle of Brahmans. One can say that the Buddha’s social equality, but also made efforts to make movement was the anti-Brahman movement it possible. He not only made the women and of that time and the Buddha was the leader lowered caste the members of his order, but of that movement. The Brahmans conspired also made other lowered castes the members to destroy the Buddha and His Dhamma by of his order. all means. They left their vedic gods and ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 28 made warrior gods as their own gods. reason. The educated class amongst the Brahmans started worship Rama, the way Hindus desire to establish democracy in the Brahmans worship Jedhe (Jedhe was a politics based on Hindu culture and for the leader of non Brahman movement) these Hindus. They are striving for this. We pity on days. With one god they could not satisfy, the intellect of such people. The people who they started supporting another warrior class want to establish democracy in this country god, Krishna. Now that Brahmans started might be stupid or cunning. But this worshipping our gods, thinking thus, the stupidity and cunningness can not last long. non Brahmans thought that there is no Faced with experiences, it will be clear that point in continuing fight against them. Brahmanism and democracy are two Thus the Buddha’s movement against opposite things. For the establishment of Brahmans was weakened. The Brahmans democracy there is a need to eradicate started advocating that though the Buddha is Chaturvarna Dharma. In order to kill the yours, we accept him as the reincarnation of germs of Chaturvarna there is no Vishnu. People became happy. Now that the medicine powerful than the Buddha Brahmans accept the Buddha as the tenth Dhamma. Therefore, we think that in order reincarnation of Vishnu the matter is over. to purify lifeblood of politics all Hindus Now what is the point of fighting? On one should celebrate Buddha Jayanti. It is hand the Brahmans tried to pacify the non important and in their benefit. Bramhans and on the other hand they started imitating the Buddha Dhamma and Politically India is like a sick man. When we started misguiding people that Brahmanism remember India, we imagine a picture of a and Buddhism are the same. The Buddhists man whose belly is big, his hands and feet built the Vihars. Vihars are the signs of reduced to mere bones, face paled, eyes burning fire of Buddhism for the Buddhists. deeply buried in the socket and a skeleton. The Brahmans started constructing their He has no power to run the democracy but he temples next to the Buddhist Vihars. With has a great desire to run it. In order to satisfy this outer change people forgot making this desire, power is important. This power differentiation between Buddhism and cannot be achieved without medicine. But Brahmanism. And at the end when the what use is the medicine! Everyone knows Muslims invaded India and destroyed the that in order to take medicine, it is necessary Vihars, the monks fled to other countries in to clear the stomach. All the impure elements their absence the Brahmans started should be removed. Without this, the destroying Buddhism and started addressing medicine will have no effect. The stomach of the Buddhist caves as Pandav leni and broke Hindus is not clean. The filth of Brahmanism the images of the Buddha and converted is stored in their stomach for a long time. The them into phallus of Shiva. doctor who can wash this filth will help in establishing democracy in India. That doctor It is understandable that the Brahmans undoubtedly is the Buddha. The lifeblood of opposed Buddhism as it was their main Hindus cannot be purified by celebrating opponent. How would they entertain a Rama Jayanti, or Krishna Jayanti or Gandhi thought of celebrating Buddha Jayanti? Jayanti. Rama, Krishna and Gandhi are the However the non Brahmans should not have worshippers of the Brahmanism. They are forgotten the great man who tried to liberate useless in the establishment of democracy. them from the clutches of blind faith, who The Buddha can only help in establishing tried to liberate them from the slavery of democracy. Therefore, it is important to magical spells, who tried to bring them on remember the Buddha and take his medicine humanistic way, who tried to make them for cleansing the political and social lifeblood humans, who gave up his royal life for their of the Hindus. Therefore, we think that welfare, who fought for their self respect, who people should chant this greatest mantra for made this country glorious by his deeds. It is establishment of democracy: great pity that the non Brahmans forgot such a great man. They should have kept the This article is translated by Mr Mangesh Buddha’s memory alive. Dahiwale, Pune for our readers. (Original article was published in “Janata” (in We do not want to tell that this is the only Marathi) on 17th May 1941: BAWS, Vol. 20, reason the Indians should celebrate the pp. 327-335) Buddha Jayanti. Our reason is different than the above stated reasons and it is a very solid
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Contours of Secularism Irfan Engineer Triumphant and victorious in the 16th general only against the political parties subscribing elections for the Lok Sabha, the Hindu to opportunist secularism, but also against nationalists are attributing their victory as the members of the minority communities. rejection of secularism by the Indian The HNOs laid the primary blame for electorate. The election results have opportunistic secularism not on the “secular” unwittingly started sort of questioning on the political parties but on the very existence of desirability of using the term secularism. It is the minorities within the nation, particularly true that secularism has become a much those having their holylands outside. They abused term in India. Regional parties like primarily problematize Islam and Christianity the Samajwadi Party in UP and the RJD in and their presumed separatist mindset rather Bihar and Indian National Congress misused than opportunistic secularism. HNOs the slogan of secularism to cover up their propound that so long as Muslims and mis-governance and corruption. The slogan of Christians exist, there will be parties to secularism was used opportunistically to benefit politically from opportunistic garner votes of the minority communities. secularism. The solution desired by the HNO They would not have any policies or ideologues therefore is either expel the programmes to ensure equal opportunities or minorities if possible from the nation, or ensuring fair stake of the minorities in the subdue them to second class citizenship development. To them, secularism meant without any rights. It is the opportunistic ensuring security of minorities, and they secularism that needs to be problematized failed miserably in this too. There were more rather than locating the problem within any than hundred riots in UP during the community as all communities are diverse Samajwadi Party regime and likewise under and have diverse traditions, customs and the Congress in other states. Security and cultures. Cultures are being made and intelligence forces victimized and even staged unmade through social, economic and murders and incarcerated scores of innocent political changes and each individual Muslim youth in the name of counter- responds dynamically to the changes terrorism operations in what has come to be occurring. called the cow belt of India and Hyderabad. They failed to check the growth of communal Religious ethos in India forces and did not counter the stigmatization The HNOs have problematized secularism of the minorities. itself as a western notion to be discarded. However, one must accept that there is no Opportunistic secularism of the so-called universally accepted understanding of secular parties meant joining hands with secularism. While in France, USSR and fundamentalist forces within the minority Turkey, secularism has meant uneasy community in the hope that they would be tension between church and the state. In able to deliver at the polling booths. The India the dominant discourse of secularism fundamentalist tendencies within the was more inclusive in its formulation of minority communities are as marginal as the “sarva dharma sambhav”, where state cultural nationalists are within the majority indulges all religions equally and citizens are community. As well organized and vocal as in at liberty to practice, profess and propagate the majority. They deftly use media coverage their religion. State is often called upon to to create their larger than life image on issues impartially mediate during conflicts between like preventing Salman Rushdie from visiting different religious communities. India or problematizing Taslima Nasreen’s visa extension or getting various books, films, HNOs are also Hindu supremacists though websites and artistic expressions banned just they pay lip service to the Hindu ethos of like the Hindu nationalists do so (i.e. use tolerance. They want privileged status for media coverage) demolishing Babri Masjid Hinduism (or rather re-invented and selective and opposing freedom of expression on the traditions of upper caste elite). Golwalkar, the ground that it offends their faith. revered ideologue of HNOs, wanted that The Hindu Nationalist Organizations (HNOs) minorities should dream of nothing but the used this opportunistic secularism to their glory of Hindu rashtra and Hindu traditions advantage and sought to blame and and symbols. Even in the Manifesto of the stigmatize the minorities as a whole as if they Bharatiya Janata Party (BJP) for the 2014 were responsible. The HNOs, well organized elections, it calls for return to “civilizational as they are, mobilized and instilled dislike not consciousness” that was lost during the
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 31 colonial rule. The democratic notion of the rulers advised them on “right path” of liberty, equality, human dignity and shari’at (Muslim Law) and rules of worship, citizenship sound western ideas, alien to purity and pollution. The popular religious Hindu culture. consciousness of the subalterns on the other hand was inclusive, for them all paths Usage of the term ‘Hinduism’ in the sense of reached God and respected all religions as religion was popularized during the colonial true. Religion was more of a path that taught rule. Hindu community signified people living them to be humble, human, and to live on the southern and eastern banks of river harmoniously in society with others and with Sindhu and was inclusive of followers of nature. The priestly class catered to the elite diverse religious practices. Religious and were supremacist in their notions of consciousness at popular level evolved from religion. Subalterns constituted roughly the resistance to the dominant upper castes, about 90% of the people. Therefore, the particularly the Brahmins, and their dominant ethos in India were not defining monopoly over notions of purity and pollution religious boundaries, recruiting followers and structuring society into rigid hierarchies. exclusively and then governing on the basis The popular resistance was led by many of religion of majority or minority. Subalterns bhakti saints, including Tuslidas, Kabir, had ambivalent attitude towards religion. To Ravidas, Mirabai, Gyaneshwar, Namdeo, be Hindu did not exclude them from being a Tukaram, Chokha Mela, the Warkari Muslim or a Christian. Drawing from this Sampradaya, Bahinabai, Guru Nanak, ambivalent attitude, the formulation of sarva Basveshwara, Narayan Guru, the Bauls in dharma sambhava aptly described the nature the Bengal, Shankar Deva in Assam etc. of secularism desirable to Indian people. Indian experience of secularism did not come The popular religious consciousness of the from struggle between the church and the subalterns developed due to popular state where one or the other had to be a compositions of the bhakti saints who victor and other vanquished. opposed the notions of purity and pollution and believed in equality of all before one God. The HNOs mislead the people of India when God was not a power who punished the they claim that secularism is a Nehruvian deviants with lower status during cycles of concept borrowed from the west and in the re-births or to be feared. God was benign same breath claim Hinduism to be a tolerant compassionate power to whom one should religion. The religion of subaltern Hindus is devote to and derive ecstasy from devotion. more than tolerant – it respects all faiths and Devotion to God meant loving all God’s for them truth is multi-dimensional. creation – all humans practicing diverse However, HNOs stoke intolerance. Diverse as traditions of worship, from any ethnic it is, the HNOs realize that Hindus can be community, belonging to any culture. Loving united only if they can be made to disapprove and being non-violent towards even animals of something in other religious communities and nature. Muslim bhakti poet Salbeg, and therefore are involved in the project of credited with numerous compositions in stigmatizing the minorities. praise of Lord Jagannath and as tradition has it, Lord Jagannath’s rath could not be Reclaiming Secularism moved on its annual yatra till Salbeg could Opportunistic secularism vies for Muslim join the yatra. Raskhan similarly composed votes and in the process gives in to the on Lord Krishna. Sufi Islam was as inclusive demands of fundamentalists and and contributed to the religious communalists within the minority consciousness of Muslims as well as Hindu community. That strengthens and empowers devotees who were attracted to their shrines. the tiny but well organized fundamentalists Sufi Islam, like the bhakti saints, emphasizes and enables them to impose their hegemony on love of compassionate and merciful God over the community and redefine the believing in inclusive traditions of worship. community on their terms. The Sufis like Mazhar Jan-e-Janaan believed that fundamentalist sections appear to be much Vedas too were revealed book of Allah and larger than their actual strength and often Nizamuddin Auliya would have recitation of the only voice within the minority bhajans in praise of Ram and Krishna every community. It enables them to victimize morning. weaker and marginalized sections, particularly women within the community, The priestly class of Brahmins and Ulemas and weed out dissenting/alternative aligned with the state seeking state opinions. Strengthening of hegemony of the patronage, blessed coronation ceremonies of ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 32 fundamentalists within the minority and competition for more communal rights community strengthens HNOs. The neutral and greater share in power and state political and cultural space is greatly resources. Citizens are then pushed into reduced. tighter hold of the community as their rights and entitlements are essentially based on The HNOs also reduce the liberal space membership of community. Communal within the society; pose a threat to the religio- membership is more or less birth based. The cultural diversity and pluralism and polarize state is reduced to protecting and promoting attitudes and behaviour of people on issues the hegemony of the fundamentalist / of identities, forcing people to behave in communal elite. conformity with their identity. Without A secular state should rather protect the constructing a totalitarian state, the HNOs rights and liberties of the dissenters, however cannot eliminate the liberal space where weak or minority within the group they may citizens are not reduced to their religio- be. However, a secular state may frame cultural identities but are dynamic beings, policies for a group to address any adversity agents of change, re-ordering their cultural arising merely from group membership. Right spaces and their lives. The HNOs desire to to dissent, disagreement and dialogue is sine construct cultural-totalitarian state to defend qua non of progress in knowledge and our non-negotiable symbols of patriarchal upper- understanding of truth. Similarly, dialogue of caste hierarchical social order. cultures, faith and religion is essential for cultural advancement. Secularism and State: We must then reject opportunistic secularism Secularism and Society as well as “India First” as not being secular in Secular state does not emerge from the any sense. Secularism is outcome of process vacuum. Though Indian Constitution is of secularisation wherein institutions are secular, state in India strengthens cultural liberated from the hold of the Church and entrepreneurs. As the majority in the institutionalized clergy. For example, scenario are more influential and powerful, knowledge and education was liberated from they corner larger share in social space and the Brahmins, Madrasas and Church. For national resources. For example, Supreme secularism, we have to have a secular state Court Judgment stating Hindutva is way of and a secular society. A secular state is one life, or anti-cow slaughter and anti- which is not based on religious scriptures, conversion legislations euphemistically theological dogmas or doctrines nor named as Freedom of Religion Acts or non- sponsored by church or any religious protection of minorities by security forces institution. Though the state does not profess during riots and targeting minorities in police any religion, it gives freedom to its citizen to encounters. profess practice and propagate any religion of their choice or even atheism. HNOs want the State action should not be based on group state to privilege Hindu religion and religious identity. The cultural entrepreneurs of the symbols. minority community demand more protected and secure space for themselves and tighter hold over A secular state is not concerned with the the community resistance to any change in their religion which its citizens profess and Personal Laws, tighter control over women from practice. In framing public policies and laws, the community. in executive actions, public employment, Nothing is so sacred that it should be put beyond the rational scrutiny. But that does not mean education, and in dispensing justice, religion disrespecting the sentiments of the believers. One of the citizen is irrelevant. Public policies are has to be not only rational, but also reasonable based only on welfare of the citizens. Secular person when we share political space with state treats all its citizens even handedly members belonging to different communities. irrespective of the religion they profess. The Religion is often conceived as a threat to HNOs and the fundamentalist/communalists secularisation. It is not religion but cultural within minorities on the other hand seek to entrepreneurs misusing religion and religious negotiate with the state space for their institutions that oppose secularisation and community. The fundamentalists derive their liberties. Religion and egalitarian values power from stat,e recognizing them as associated with religion can be a resource in secularisation of the society as the Bhakti and representatives of their respective Sufi understanding of religion are. communities, which they are not. A secular state is not even supposed to recognize any This article was originally published in Secular community. Any such recognition triggers off Perspective June 16-30, 2014 and reproduced with competitive communalism/fundamentalism permission from the Author. ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 33
Dr. Ambedkar’s Ideology: Religion, Nationalism and Indian Constitution Ram Puniyani In order to gain larger legitimacy, RSS has religion is not Sanatan (eternal)...the second been making claims of sorts. One of that purpose of the book is to draw the attention which was made few months back was that of Hindu masses to the devices of Brahmins Gandhi was impressed by functioning of RSS. and make them think for themselves how Now on the heels of that comes another they have been deceived and misguided by distortion that Ambedkar believed in Sangh Brahmins" (from Introduction of the book). ideology (Feb 15, 2015). This was stated by Ambedkar had started moving away from Rashtriya Swayamsevak Sangh (RSS) Hinduism in 1935 itself when he had publicly Sarsanghchalak, Mohan Bhagwat. Recently declared that he was not going to die as a on the occasion of Ambedkar’s 124th Hindu. In 1936, he had attended the Sikh anniversary many programs were held by Missionary Conference as he had toyed for RSS combine giving a pro-Hindutva tilt to some time with the idea of embracing presentation of Ambedkar. Sikhism. In 1936, Ambedkar also wrote and There cannot be bigger contrasts between the published Annihilation of Caste, his ideology of Ambedkar and RSS. Ambedkar undelivered presidential address to the Jat- was for Indian Nationalism, Secularism and Pat-Todak Mandal Conference at Lahore. At social justice while the RSS ideology is based the end of his written address, Ambedkar on two major pillars. One is the Brahmanic reiterated his resolve to give up Hinduism. interpretation of Hinduism and second is the (http://bihar.humanists.net/B.R.Ambedkar. concept of Hindu nationalism, Hindu htm) Rashtra. He said “I have decided for myself. My Where does Ambedkar stand as for as conversion is sure as anything. My ideology of Hinduism is concerned? He called conversion is not for any material gain. There Hinduism as Brahminic theology. We also is nothing which I cannot achieve by understand that Brahmanism has been the remaining an Untouchable. My conversion is dominant tendency within Hinduism. He purely out of my spiritual attitude. The Hindu realized that this prevalent version of religion does not appeal to my conscience. It Hinduism is essentially a caste system, which does not appeal to my self-respect. However, is the biggest tormentor of untouchables- your conversion will be both for material as dalits. Initially he tried to break the shackles well as for spiritual gains. Some persons of caste system from within the fold of mock and laugh at the idea of conversion for Hinduism. He led the Chavadar Talab material gain. I do not feel hesitant in calling movement (right to access to public drinking such persons stupid.” water for dalits), Kalaram Mandir agitation (http://www.columbia.edu/itc/mealac/pritc (movement for access to temples). He also hett/00ambedkar/txt_ambedkar_salvation.ht went on to burn Manu Smriti, the holy ml) Brahmanic- Hindu text saying that it is a Lord Ram is the major symbol of Cultural symbol of caste and gender hierarchy. His Nationalism propounded by RSS. Let's see critique of Hinduism, Brahminism was what Ambedkar has to say about Lord Ram, scathing and in due course he came to the "The life of Sita simply did not count. What conclusion that he will give up Hinduism. In counted was his own personal name and his book ‘Riddles of Hinduism’ published by fame. He, of course, does not take the manly Govt. of Maharashtra, India (1987) he course of stopping this gossip, which as a elaborates his understanding about king he could do and which as husband who Hinduism i.e. its Brahmanical version. was convinced of his wife’s innocence he was Introducing his book he writes, "The book is bound to it." And further, "For 12 years the an exposition of the beliefs propounded by boys lived in forest in Ashram of Valmiki not what might be called Brahminic theology...I far from Ayodhya where Rama continued to want to make people aware that Hindu rule. Never once in those 12 years this model
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 34 Husband and living father cared to inquire nations shall dwell in one country and shall what has happened to Sita whether she was live under the mantle of one single alive or dead, ...Sita preferred to die rather constitution: that the constitution shall be than return to Ram who had behaved no such that the Hindu nation will be enabled to better than a brute." The signals to the Dalits occupy a predominant position that is due to in Hindutva cultural Nationalism are more it and the Muslim nation to made to live in than glaringly obvious as the Lord the position of subordinate co-operation with demonstrates in his own life, "...he was a the Hindu nation." (Thoughts on Pakistan, Shudra named Shambuk who was practicing Third section, chapter VII) Tapasya with a view to going to heaven in his Dr Ambedkar was for composite Indian own earthly person and without so much as a Nationalism, "Is it not a fact that under the warning, expostulation or the like addressed Montague Chelmsford reforms in most to him, cut off his head..."(From Riddles of provinces, if not in all, the Muslims, the non- Rama and Krishna). Brahmins and Depressed Classes united Ambedkar envisioned ‘annihilation of caste’, together and worked for the reforms as which remains unfulfilled despite India members of one team from 1920 to 1937? getting Independence. Multiple factors have Here in lay the most fruitful method of operated in the society due to which caste achieving communal harmony among Hindus still remains a major factor in India. In and Muslims and of destroying the danger of contrast to Ambedkar’s ‘Annihilation of Caste’ Hindu Raj. Mr. Jinnah could have easily the politics of RSS combine says that there pursued this line. Nor was it difficult for Mr. should be ‘harmony amongst different castes’ Jinnah to succeed in it." (Thoughts on and so they have formed an organization Pakistan, P. 359) called ‘Samajik Samrasta Manch’ (Social Dr Ambedkar was totally opposed to the Harmony Forum). Contrasting approach to concept of Hindu Raj as well. In the section social issues, Ambedkar and RSS! “Must There Be Pakistan” he says, “If Hindu Core of RSS political ideology is Hindutva or Raj does become a fact, it will, no doubt, be Hindu nationalism. Ambedkar engaged with the greatest calamity for this country. No this issue in much depth, particularly in his matter what the Hindus say, Hinduism is a classic book ‘Thoughts on Pakistan’. In this menace to the liberty, equality and fraternity. book he deals with the question of Hindu On that account it is incompatible with nationalism as represented by Savakar; the democracy. Hindu Raj must be prevented at progenitor of RSS ideology of Hindu nation; any cost.” and Jinnah, leading the ideology of Muslim (http://ecumene.org/IIS/csss101.htm) nationalism, Pakistan. "Strange as it may On all associated matters related to appear Mr. Savarkar and Mr. Jinnah instead affirmative action for weaker sections of of being opposed to each other on the one society, rights and status of religious nation versus two nations issue are in minorities their positions are totally complete agreement about it. Both agree, not contrasting. Even in the matters of the very only agree but insist that there are two Constitution of India, Ambedkar was the nations in India- one the Muslim nation and chairman of its drafting committee while the other the Hindu nation." he continues, many a sections from RSS stable have called "They differ only as regards the terms and it as anti Hindu and need to bring in Hindu conditions on which the two nations should Constitution based on Indian Holy books. be. Jinnah says India should be cut up into This attempt by Mr. Bhagwat is like putting two, Pakistan and Hindustan, the Muslim wool in the eyes of people to achieve their nation to occupy Pakistan and the Hindu political goals and to get legitimacy from nation to occupy Hindustan. Mr. Savarkar on amongst the sections of people who are the other hand insists that, although there deeply wedded to ideological values of are two nations in India, India shall not be Ambedkar. divided into two parts, one for the Muslims ▲▲▲ and the other for Hindus; that the two ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 35
Dissent is the Essence of Ambedkarism - Vidya Bhushan Rawat
There have been lot of discussion on are serious questions but we must also Arundhati Roy's 'introduction' to 'Annihilation understand the fact that the movement has of Caste', a historical document produced by grown much from the rhetoric of our own Dr Babasaheb Ambedkar which should have voice and identity to ideology now. Hundreds been introduced in our school text books as of those who claim Dr. Ambedkar by virtue of well as made part of syllabus in Universities their birth are in Hindutva while equal in India. I am of the firm opinion that let this numbers of those who do not have the 'caste' book be introduced to our students without as a factor to embrace Ambedkar and came to any introduction or edition or deletion by any him just with the idea of liberation are with one. Let the students develop their critical the movement. Definitely Dr Ambedkar is not thinking to understand the dynamics of caste just an ideologue but an emancipator and and how it has sought to be defended in the liberator of the community and central to name of traditions and religion by high and Dalit identity. mighty who we 'worship'. There were leaders like Jagjivan Ram who The issue is not whether she can write on remained with power structure and had more Ambedkar or not. No one can stop anyone to in relations with upper castes than the Dalits. write on a public figure and his or her work. A There are great soldiers of Ambedkarite few of them said that none had brought this movement such as Bhadant Anand great work to international people and hence Kautshlyayan who came to Ambedkar and if Navayana is doing so we should Buddhism because they knew brahmanism is complement him. It is wrong to say that the a disease and hence they left it. It was he who work has not been published. Of course, the had translated huge work of Baba Saheb debate of annihilation of caste actually Ambedkar into Hindi for common masses. remains within the confines of 'converted'. Though their number is very low, yet they Fact is that Dalits do not need this debate as remain as an important part of Ambedkar's it has to go to the so called dwijas whose movement in spreading Buddhism to common arrogance will destroy India as a civilized masses. nation. In an award giving ceremony just a Ambedakarites are now making solidarity with few days back when I referred the name of Dr. other like-minded revolutionaries. They know Ambedkar to push my idea of 'constitutional all those revolutionaries are part of their morality' and there were loud cries against me movement which Dr Babasaheb Ambedkar for being 'casteist'. Such is the aversion as if was the central figure. Hence, March 23rd is Dr. Ambedkar discovered caste. Gandhi celebrated by a huge number of Dalits all over remains biggest patronizer here with the the country in their own way to remember arrogant simplicity of the Gandhians. Bhagat Singh and his ideas about a casteless Like any other community and intelligentsia, secular India. For years Ambedkarite Ambedkarite or those claiming to be, are also organizations have been organizing the of different varieties and hence reaction to her birthday celebrations of Rahul Sankrityayan book and article cannot be said to be the only whose contribution to Buddhism in India is Ambedkarite position, as it is a huge world extraordinarily underrated by 'experts'. And and opinions differ here too. Definitely those these legends have been part of Ambedkarite who feel hurt at her patronizing attitude too discourse for long. There are numerous others are young Ambedkarites and have their issues who have been working silently in the which have some very valid points and movement and have left their identities which definitely need discussion. The reaction of the they have inherited by birth. Actually, such Ambedkarites is very much democratic as variety of Ambedkar's movement is much they have a right to boycott any ceremony or more visible at the ground with common book which definitely the Maoists would not masses than those who claim to be educated. have allowed in Chhattishgarh if Young scholars are now challenging the uncomfortable questions were raised about status quo and brilliantly articulating their their ideology and perception. views. Definitely they do not want to be 'favored' or patronized. It is the self-respect It is not that some upper castes have written and dignity aspect that appeals to them. They about Dr Ambedkar or on caste for the first want to create a niche for them time. There were many who participated in his independently. Hundreds of them are now movements in Mahad too but yes really never published, becoming international and are claimed their brahmanical lineage. Yes, there ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 36 serving in different capacities. They are not need someone to 'introduce' him to the coming back to community also through world but at the same point of time he is also different means. Frankly speaking, the an international icon now and will be criticism to Arundhati came more from the evaluated, presented and analyzed in different young budding Ambedkarites and not from ways. We have right to counter the allegations those who are already established. or criticism in a democratic way. We have seen those days when a brahmanical Their concern may be an overreaction but 'intellectual' called Arun Shourie tried to they have a right to speak their mind. Some misrepresent the facts on Ambedkar in his so- where they felt that the attempts are being called 'research'. It was a lawyer's argument made to project Arundhati as the new denigrating Ambedkar because he felt 'messiah' of the Ambedkarite Dalit movement. Ambedkar criticized Gandhi and questioning Definitely, it was not needed and Arundhati Gandhi, for Arun Shourie, was like does not require that. She has her own fan challenging the very idea of India and its following and all those who follow are not authority. Shourie selectively quoted, or I upper caste Hindus but Dalits, tribal, would say misquoted Ambedkar. Years later, a minorities and vastly those market forces too brahmanical Maoist ideologue who she always target in her essays. Rangnayakamma too came out with a book Therefore we have to understand that neither criticizing Ambedkar as a part of the power is Arundhati the first non-Dalit writing on structure and did not address the basic Ambedkar, nor is she going to be the last. issues of Dalits. Secondly, as we move ahead, more research come, more political interest creep in, there Ms. Arundhati Roy has been fascinated by the will be people who will also redefine Ambedkar Maoists struggle in the forest of Bastar. She according to their own convenience. Since has written extensively and definitely spoken Ambedkar has become a big brand in the post on other issues where Indian government has 1990s, every ideological formulation wants to definitely not done a great service like issue of use him for their own purpose. Despite Armed Forces Special Power Act in North-East critique like Arun Shourie and Sanjay and Kashmir. Prior to that Roy was also in the Paswan. Narmada Valley but realized that their struggle could not attain anything for the There are those who initially were masses as it is fighting with in the same Ambedkarites but now 'critiquing' him too for 'power structure'. their own selfish motives. The reason I am writing it is that an attempt is being made to The issues of Dalits and Aadivasis are look at the entire Ambedkarite movement in a different yet also similar in many aspects. 'Talibanised' way which has no level of Both are oppressed communities. One tolerance to a dissenting view point. In fact, a remained isolated in the forests and became huge number of people have not heard about victim of the 'developmental' agenda of the the book written by Arundhati Roy because Indian state while others were victim of the entire discourse is running around brahmanical hierarchical social system and English speaking groups. faced not just ostracisation but cultural violence. Aadivasi movement, though strong It is therefore important to understand that in certain pockets, got romanticized by upper Arundhati Roy's writings are an extension and caste 'intellectuals' who enjoyed 'patronizing' not everything. Ambedkarites know Dr. it in the name of 'preserving' cultural identity Ambedkar much better than Roy but we of the community while Ambedkar became a cannot snatch her right to write on an issue difficult person for them as he not only which she deemed fit. For millions of questioned the very thesis of 'golden 'past' but oppressed masses in India, Dr. Babasaheb also sought participation in power structure. Ambedkar is not just another political leader, Dignified participation in all walks of life is thinker or writer, he remains their father the biggest problem for the upper elite to figure, philosopher and guide and therefore accept. So Ambedkar's perception differed there will definitely be a difference between highly against those romantics of past who those who analyze Ambedkar as a political harp that India has become 'worst' because of philosopher like any other contemporary and British Raj in this country. It is not that he those for whom he was an emancipator. was not critical of British Raj and its Now I come to the point raised in the essays implications on India but he feared the Hindu written by Arundhati Roy who pleads her case Raj to be worse than the so-called whites as passionately. Those who know Ambedkar and the caste prejudices among the caste Hindus his writing well do understand that he does were deep rooted and could have been
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 37 detrimental to the growth of the rights of the India with a bigger degree and experience, yet Dalits if they were not ensured in the the caste minds discriminated against him constitution. and State of Baroda could do nothing. So, we have to realize that, in India, state is nothing I have not read the book definitely went but Brahmanism and unless you target the through Arundhati's essays published in brahmanical values, its system, the merely Caravan as well as her interview given to shouting Indian state and leaving the outlook. They are definitely based on many 'builders' of these state out of your criticism other 'left critique' of Dr Ambedkar will only amount to your trying to avoid caste particularly the issue of 'village'. Yes, Dr discrimination. Ambedkar said villages in India are den of feudalism, nepotism and casteism. They live So when Ambedkar appreciated the freedom in ignorance and are truly a replica of Manu's and liberty that he breathed in United States law. The biggest state in India is actually of America and Europe, it does not mean that brahmanical mindset. It is more powerful he supported all their action. How is it than any other things. Arundhati has written possible? When Dr. Ambedkar was speaking on numerous occasions about Bastar and for the rights of Dalits who were his main how the tribals are denied right to even concern, how is amounted to 'not being able protest. Contrary to this, Hazare and his to speak' for 'aadivasis'. He defended their upper caste followers like Kejriwal have been right of cultural autonomy and Schedule given larger than life role by media and Areas to be demarcated for the Aadivasis. Yes, protection by police and administration. Why? he was not in a luxurious position like Gandhi They fixed in the upper caste nationalism to speak for everyone. Even speaking on which only is the guarantee of right and behalf of Dalit was challenged by Gandhi who wrong in India according to power elite. claimed that he had more 'followers' among Hence, when we discuss 'State' in India, we the 'Harijans' than Dr. Ambedkar. Yes, cannot talk state in a utopian Marxist sense Gandhi's followers will always remain to hide the follies and crookedness of the Harijans but Ambedkar's followers will remain brahmanical masters of the state. those who believe in dignity and self-respect. A call to migrate to cities was meant for his I am sure, Arundhati must have heard about people in the very similar way 'educate, the water movement in Mahad led by Dr agitate and organise' where he advised people Ambedkar. That apart, he fought many battles to migrate to cities to save themselves from for workers' rights with trade unionist in the violence of untouchability and caste Nagpur, Mumbai as well as for the land rights discrimination. It does not mean that he of the people. He talked about wanted to demolish the villages. He wanted to 'Nationalisation' of land and stood for it even demolish the caste structure in the villages when he could not do anything for it in the and not villages. One should appreciate a man Constitution of India because of all the who embraced Buddhism cannot be a hater of obscurantists' hell bent to stop his reforms. nature. Ambedkar modernism does not mean He was a thorough democrat and hence did building of 'concrete' structure. He talks of not approve the 'communist' form of 'Prabuddha' Bharat which from his own government but he was fascinated with the understanding was where caste identities are land reforms that had taken place in Soviet demolished and he felt it was only possible Union and China. Often critique of Dr once India embraced the path of Buddha. Ambedkar brings the issue of his call for Many people may not like it as they have their people to migrate to cities and his own prejudices towards Buddhism, but Dr appreciation for freedom and liberation in the Ambedkar had realized that in Buddha's path United and Europe without understanding the lies our salvation. So when he talks of meaning and feeling behind these words. modernity, it means end of Khap Panchayats Dr Ambedkar called people to migrate to and concealed hatred. cities, to adopt new education, shun In his book, 'Pakistan or partition of India', Dr superstition and develop rationalist attitude. Ambedkar clearly mentions that Hindu We must appreciate that this was his concern Rashtra would be a calamity for India. He for the community and he was speaking as an says unambiguously that Hindu Rashtra elder who had faced untouchability in his life would be as dangerous as Muslim Rashtra time. When he went to United States, he felt and then he went on to say that only a different as none asked him questions about political formation of the workers, Dalits, his caste and identity and every one shook aadivasis, OBCs and other secular progressive hands with him. And once he returned to
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 38 people can counter the communal forces in will not come from the so called upper castes the country. but emerging from the Dalits too but none deny them that as everyone has a right to It is not without reason that Ambedkar talked voice his/her opinion. However, it would be about cooperative farming and support to good to understand that Ambedkar was not a farmers. His main emphasis was people's writer or philosopher, but a leader of a huge participation and how Dalits were to be made segment in India so many of his decisions are part of this power structure. If those who are political in nature taken at that point of time. now becoming part of power structure do not He is not here to answer those questions and remain committed to their ideology, it is not if he were here, he would have responded. A the problem of Ambedkar but dishonesty of leader has to be analyzed in entirety. those who use him. We all know that Dr Ambedkar wanted people to work for society. We must remember that Dr Ambedkar was an iconoclast. He never believed in icons and his In the Constituent Assembly debates, he hero was Voltaire whose famous quote he tirelessly advocated for the Directive always used,' I may disagree with you but I Principles of State and claimed that they were will defend your right to express'. He always instructions to the state to work on. Can mentioned that India needed a Voltaire, a anyone show that Dr Ambedkar has 'love' for dissenter who can speak without keeping capitalist order or has he ever supported things in heart. When he questioned Gandhi western invasions or imperialism? Yes, in his opponent called him British stooge but he India, he felt Hindu imperialism would be signed the Poona pact to save Gandhi's life. more dangerous than the British imperialism He was a fighting a lonely battle that time. and he was negotiating with British Today, we have huge number of educated government for ensuring the space for the people, aspiring writers, journalists, untouchables as he used to say. Don't we academics yet the work with the people not know that Congress Party was formed not gone. Those who want to make us believe that to ask for 'freedom' of India but ensuring Ambedkar only had a constitution book in his the space for caste Hindus in power hand actually leave aside his historical role in structure and hence it called for mass struggle for the rights of the people. One reservation for Hindus in the British has to understand that he used all the regime? opportunities that came in front of him for the It is important to understand that Dr sake of his community and hence, when we Ambedkar was a thorough democrat and his review him or speak of him, we need to take vision for India was basically a society which into account the circumstances. has equality of people irrespective of their sex, Ambedkar stood for all those who were caste, religion and other identities. The day oppressed by religious dogmas. He challenged India becomes a society, the day we respect all the religious scriptures. He challenged the individuals, it is possible. I know many people state and provided the state a new alternative. who have fascination for 'collectives' will never He himself said that good constitutions too like Dr Ambedkar's view. It is not that he was can be failed by bad people. He further said against Panchayati Raj Institution but his that if this constitution fails to protect people, concern was how Dalit could be part of a he would be the first to burn it. He always majoritarian dominant culture without losing wanted that India need a Voltaire who could their autonomy and freedom. Will the not be the voice of the state but stand with draconian majoritariasm that exists in our people. I am sure, despite differences, he villages allow the Dalit voices of dissent in our would have appreciated Ms. Arundhati Roy Panachayat democracy? Will this Panchayati speaking for people and becoming a Raj not turn into a Hindu Raj suppressing prominent dissenter in this age when state Dalit voices? If we see the results after 60 and corporate are co-opting everyone. After years what does it prove? Can we say that the all, how many of us are speaking against the fears expressed by Dr Ambedkar were wrong? Indian State? How many of us have stood up Don't we know how our Panchayat model and said that the act of Indian State in operates? Chhattishgarh amount to violation of rights of Dr. Ambedkar is an institution. He is a hope. Aadivasis? She already has a voice and does He is a voice for millions who have been not need to write on Ambedkar to get 'famed'. denied rights but definitely he might have his She is already famous world over whether we own issues and problems. He has been like it or not. If she lent voice to any criticized in the past and in future too as they movement, it strengthens. It is not that she are part of life. And the criticism of Ambedkar will come and become the leaders of Dalits. ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 39 So, let us give her the right to write and we as an international leader for all the have every right to democratically critique her oppressed masses will also be under study by and frankly speaking I felt the young political commentators and social scientists Ambedkarites have followed that path only. which is a great sign as it mean Ambedkar's Let us take these things positively without idea is now being accepted by all as the future further hatred as these have lessons for us of the democratic world. all. Dr Babasaheb Ambedkar's place in the heart of Dalits cannot be replaced by anyone ▲▲▲ but at the same point of time, Dr Ambedkar
Tribute Buddha Dhammachya Watevar che Pranete (Advocacy – On the path of Buddha Dhamma)
Hanumant Upre President, Satyashodhak OBC Parishad
He had a dream. He along with at least five Lakh people from Other Backward Caste (OBC) had decided to convert to Buddhism on Dhammachakra Pravartan Din in October 2016 at Nagpur, India. It would have been a real Ghar Wapsi for Indians. He left us on the way. It is our duty to fulfil his dream.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 40 Tribute Death of a Missionary - Vidya Bhushan Rawat I have always to specifically meet him at his residence in been fascinated Chandrapur. by the writings of He was a young man highly influenced with Dr K. the mission and vision of Dr. Babasaheb Jamanadas and Ambedkar. Hailing from Chandrapur, he was came in touch witness to historic conversion of Dr. with him Babasaheb in 1956 at Nagpur. He was a through our young man preparing for his final year’s common writings MBBS examinations when he saw the in ‘Dalit Voice’. massive conversion of Dr. Babasaheb The depth of his Ambedkar to Buddhism at the Deeksha understanding of Bhumi, Nagpur. He was also a witness to his Ambedkarism as second day's ceremony in Chandrapur. These well as Indian are moments of great historical importance history and for us. They were a group of youngsters who brutality of Brahmanical invasion on actually invited Dr. Babasaheb Ambedkar to Buddhism would enlighten any one. It was their convention. His eyes sparkled whenever such a pleasure to speak to him and listen the narrative of his live conversation with Dr attentively his thoughts. For me such people Ambedkar was ever referred. He narrated in who are witness to some of the greatest detailed the entire environment to me during events of our history and who documented a our conversation when I met him at his great deal of things, which would have gone residence in October 2012, unnoticed need special salute. They deserve our respect and tribute. There is no doubt in “The crowd was more than the present my mind that he remained one of the very few “Diksha Bhoomi” could accommodate. The who truly served the Ambedkarite cause and area beyond the road, where today there are dedicated his life for the same. He was a big buildings was a vacant plot of land. The treasury of enormous information about Dr. Deputy Mayor being an Ambedkarite the Babasaheb Ambedkar as well as Buddhism whole labor gangs of Corporation along with and his work reflects that but one thing is volunteers of “Samta Sainik Dal” (SSD - clear, if he had resources and good support, Volunteer Force for Equality) were busy in he would have contributed much more. After uprooting small shrubs and clearing and Bhagwan Das, I am witness to this man of cleaning the wasteland into a vast ground for enormous scholarship who actually did not the function. The stage was huge, and get requisite support and help at the end. protected from all sides. By the side, there
For last several years, he has not been keeping was a road built right from the main street to in great health and was confined to his bed the stage for Babasaheb’s car and protected and computer table for work at home in by bamboo matting from both sides. Chandrapur alone. Though he has been writing Excellent arrangement was for sound regularly, very few knew how he was coping projection. Stage of shape of Sanchi stupa with his ill health. It was the spirit of was erected and covered with white cloth. All Ambedkarism that was moving him. It was the stalls of eatables and free meals were difficult for him to move around without help arranged beyond the streets by various and yet his spirit was so high that you can organizations. only appreciate and acknowledge that. He was a retired surgeon, a devoted Ambedkarite It was ordained that those who wish to get Buddhist and also associated for several years converted, must come in white apparel, but with Kanshiramji and contested on BSP ticket in the markets white all cloth was exhausted, too. He was also a member of board of studies in History for two terms of three years each in and then it had to be announced that, any Nagpur University. He wrote extensively and clean clothes of any color would do. Similarly, authored several books, the prominent being it was declared that all those wishing to be ‘Tirupati Balaji was a Buddhist Shrine’, converted should enroll themselves in ‘Decline and fall of Buddhism’, ‘Maratha Godbole’s office. The rush was so much that revolt against Brahmanism’, ‘Devadasis in spite of hundreds of volunteers for record ancient to modern’ etc. It was a great pleasure keeping, the arrangement broke down. That when he gave me his book of great research on was the magnitude of the numbers. A Materialism in Indian traditions when I went ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 41 conservative estimate was half a million crowed waiting for Babasaheb. It is great that people, who poured down from all directions he has recorded all these events which give with whatever conveyances they could get. us ideas of how people have so much faith in Many walked down with meals packed for Dr Ambedkar due to his idealism, conviction three days, dried pieces of homemade jaur and commitment for the cause of the society. bread and an onion or two’. The impact of conversion was wider though it remained confined to Mahars in Maharashtra He was the leader of a group of students that yet they discarded Hindu festivities and met Dr Ambedkar and was also invited at the symbols. Hundreds of women threw away tea party at Shyam Hotel in the evening. their ‘Mangalsutras’ once they were informed There are hundreds of aspects of Dr that it is the symbol of slavery of a woman Ambedkar’s life, which are unknown or may and against the principles of Buddhism. be ignored by many but K. Jamnadasji brought all those facets through his Dr K Jamanadas was a devoted Ambedkarite anecdotes. It was interesting to hear from who lived every day according to principles of him how Babasaheb Ambedkar was trying to Ambedkarism and Buddhism. The women do. His narratives of the tea party in the question was very important to him and he evening of Dhammachakra Pravartan Diwas felt that Ambedkarites were not doing enough provide deep thought on which Babasaheb in that direction. He felt that joint family Ambedkar was focusing. system was destructive and governed by Mitakshara Law, which is in force in ‘I had heard Babasaheb on many occasions practically whole of India. According to him, before, but that was the first time, I was Dr. Ambedkar wanted that the Dayabhag hearing him talk in fluent Hindi. The speech, Law should replace it. This is not achieved though brief, had many new points, and very yet. Unfortunately, the Ambedkarites are not scanty reports of this speech are available. fighting for the demand of introduction of He said that we all cared more for politics Dayabhag Law all over the country. They than social and religious change. He had have not yet realized that this one single achieved everything in his life for himself. measure would give a strong blow to the There was nothing more to be achieved for caste system. himself, “except perhaps the post of Prime Minister”, among cheers, he declared. But he He explained the differences between was worried for all of us, as we keep on Mitakshara and Dayabhag laws so that fighting amongst ourselves. He said, we were Ambedkarite could fight for the latter. not used to work with people of other castes. Though the “Scheduled Castes Federation” ‘While stating that the main difference after (SCF) would be in existence for some more Hindu Code would be ‘the abolition of the time and though Buddhists, we could still be right by birth and the principle of members of it, as he had already made survivorship and the substitution of the provisions in Constitution of SCF for Dayabhag for Mitakshara in the Mitakshara “sympathizers”, it was time we change our Provinces, Dr. Ambedkar, in his speech on ways and start learning to work together with Hindu code, explained the fundamental other castes. He was already in touch with differences between two systems of other leaders like R. M. Lohia, N. G. Gore, inheritance in Mitakshara and Dayabhag Madhu Limaye, P. K. Atre, S. M. Joshi and Law. According to Mitakshara, the property of others and he had prepared the Constitution a Hindu is not his individual property. It is of new party, which would be launched soon. property, which belongs to what is called a He gave a lot of stress on mixing with the coparcenary, which consists of father, son, people of democratic thoughts, belonging to grandson and great grandson (the ‘sapinda-s’ other castes. It is rather unfortunate, that ). All these people have a birthright in that this aspect of his speech is totally neglected property and the property on the death of any by the next generation of leaders, our member of this coparcenary passes by predecessors. When next year in 1957, survivorship to the members who remain Republican Party of India was formed, there behind, and does not pass to the heirs of the was not one single member of other castes’. deceased. ‘The Bill, while it does away with coparcenary’, Dr. Most of the us world over know about the Ambedkar said, ‘maintains the joint family’. He Nagpur conversion ceremony but I was further clarified that, ‘The only distinction will be amazed to hear from Dr K. Jamanadas that that the members of the joints family instead of the Chandrapur mass conversion on October holding their rights as joint tenant will hold them as tenants in common’. 16th, 1956, was equally big and had huge ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 42 We had several conversations on phone and grabbing land by mafias, with or without on email. He would ask me to come to his consents of bureaucrats and/or ministers place and stay over. He used to send me a lot and politicians. Punish the guilty, recover of stuff written by him and complimented back the land from mafia, demolish all illegal many time on my writings. He always constructions and cancel all SEZs and admired the way I was involved in with people prevent all land grabbing by vested interests. and writing those experiences from the Bring in new proper laws for acquiring land grassroots. In my zeal to record things, I went from farmers, and pay them according to to meet him at his residence in Chandrapur market rates. Define unambiguously what on October 28, 2012. Actually, I had long constitutes ‘public interests’ and keep a strict wanted to have a conversation with him and vigil on implementation’. record it but unfortunately my camera ditched me that day and all the videos and He was equally vocal on the issue of electoral photographs that day got deleted reform when I discussed some of these issues inadvertently. It is one of the biggest regret of with him. He felt that entry of criminal my life. Anyway, the interaction with him was should be banned and felt the best way to do thought provoking and cleared many it is to the basis of the filing of a charge sheet ambiguities in my mind. He was thought against the person. ‘If a charge sheet is filed provoking and you would just hear him one year before and case is still pending, he attentively to understand the depth of his should not be allowed to contest. A minor knowledge. I had sent him a questionnaire offence, or a politically motivated charge, one but due to ill health, he could not respond to year should be considered enough time for all the questions and send his thoughts, him to clear it out. He was very apprehensive materials and submissions, etc to me. In fact, of forces trying to convert Indian electoral a majority of quotes have been taken from his system on American presidential pattern email conversations and material that he which he mentioned was a brahmanical made available to me. conspiracy. ‘It is a venomous idea of Hindutva forces to destroy the Constitution He was very clear that Naxal movement was and bring in a dictator and fix his term for not helping the Dalits and Aadivasis but five years. What they could not do while in definitely expressed his unhappiness on the power, they want to do it through the means issue of continuous erosion of natural of so-called ‘Civil Society’, which is neither resources. He maintained that, ‘Land of civil nor society, he suggested. Adivasis should be treated as special category. If they are sitting over metal ore or He passed away living a fruitful life of about 88 forest produce, the ore and produce must years yet at a time when India is at crucial stage and Dalits, Aadivasis and minorities live in belong to them. They should get the benefit of uncertain time as a right wing Hindutva that product. But our business community is government is preparing to take charge of the not willing even to give them 26 percent country. The politics of parties like BSP and RPI share in the profit. It must be realized that it has faced serious rout in the elections and parties is the property of Adivasis and they are have compromised on their basic principles. He entitled for hundred percent profit, why only was upset with the things happening in 26%? If they cannot utilize the ore Maharashtra and that is why kept away from themselves, government should form their co- political parties after making his attempt to operative societies and fund them in initial contest as BSP candidate. He was doing things stages or arrange finance for tapping these singlehandedly when actually he required support. Despite that, he remained a very warm- resources and bring it to the market and hearted Ambedkarite whose main consideration export by financing by state agencies or by was to spread the message of Dr. Babasaheb long-term bonds at government guarantee. Ambedkar and to write history from an Ambedkarite perspective. His contribution to the Unlike many other Ambedkarites, Dr growth of Ambedkar movement will always be Jamnadas considered land issue as very remembered for extraordinary work that he important for Dalits, Aadivasis and minorities produced through his powerful writings, which and essential for their identity and dignity. will be guiding principles for new generation of He was against loot of natural resources and people. A man who was witness to history and building of SEZs. He said, ‘This is urgent who documented each aspect of it so well despite need. Enforce land ceiling and tenancy laws, all disabilities that he had to face at his ripe age, with due consideration of SC, ST and yet he has become immortal and milestone in the religious minority rights. Distribute the Ambedkar movement for all the work that he has done and deserves to be acknowledged and surplus lands to these people. Stop all appreciated.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 43 . Tribute Remembering Prempatiji - Vidya Bhushan Rawat
their heart remain highly Anti-Dalits and Anti-Shudras.
Those were the days when we all witnessed a national hate campaign against the Dalits and OBCs and many masks fell on the ground revealing their true identity. The brahmanical secularism was getting exposed with the hardened reality of post-Mandal India where each community was asking for its share in political structure.
Normally, university teachers suffer from various tantrums and one big is in terms of Prof D. Prempati ‘space’, ‘honor’ and ‘talk time’ at any 21st June 1931 to 24th July 2014 programme. However, there are many Prof D. Prempati started his journey by exceptions whose life became an open secret participating in fight against Britishers at in social movements and my respect for them the age of 13. He studied in Kharagpur is tremendous who come in the movements leaving their tags of ‘Dr’, ‘Prof’ and many and Shanti Niketan in West Bengal. He other things. Prempati, that way was was a committed Marxist. Later, he moved extraordinarily humble and would never like to Delhi to teach English in Delhi to be called as ‘Prof’ or ‘Dr’ D Prempati. In University. His courage and commitment in fact, so simple was his style that many in the releasing friends from Jail during social movements never realized that he was emergency is still remembered. He a professor of English language who taught believed that the working class and the Shakespearean drama at the Delhi College of marginalized will finally overthrow Art. It was his conviction that made him Brahmanism. He was part of many absolutely common with other people in the political formations. He believed in mass North particularly Uttar Pradesh and Bihar. education through newsletters and He had deep faith in the Dalit backward Muslim communities of Uttar Pradesh and pamphlets. He still has collection of over every time whenever elections would be 7000 books. An ardent reader who had a announced, we had gone together to do our great understanding of Marx and Dr. bit. Ambedkar. Truly his demise is the end of an era. In December 1992, Babari Masjid was demolished and Prempati was deeply Life and death are part of our life but some anguished. That was a time when so many of deaths leave you in a sense of deep loss us came together and felt we must do where you do feel the loss of inheritance of a something to defeat the communal fascist movement which we all contribute to build to agenda unleashed by various offshoots of see India a Secular Progressive Nation where Sangh Parivar. He was clear that it is not the each human being live in dignity and honor. question of ‘secularism’ of brahmanical Prof D Prempati’s death is a deep loss for all variety but participation of Dalits and of us who joined the social justice movement backward communities in power structure in the Mandal era. Prempati, a Marxist too. He knew well that shudras need to be actually realized the real nature of his politicized and along with Dalits and Muslims university teachers are who were not just they can change the power structure and joining the anti Mandal agitation but actively defeat the brahmanical forces permanently. It instigating the students to thwart every was his firm view that only Mandal forces can efforts to get it implemented. He felt it deeply demolish the artificial structure created by that those who speak of Marxism as their brahmanical superiority but there were deep idea suffer from caste-based identities and in disenchantment with the politics of both Mulayam Singh Yadav and Mayawati.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 44 His two booklets on Mandal Commission the people in the ground. The one thing that I Report and Hindutva politics in the aftermath learnt from him was leaving those tags of of Babari demolition became very popular. knowing ‘English’ or an urban person who The booklet ‘Hindutva Hai Kya’ published by pretend not knowing Hindi. He was Teesari Duniya Publication initiated by Mr. remarkable with language. Never ever in his Anand Swroop Verma sold like hot cake. It public meetings, would he bring even a single was the first such book in the Hindi word of English language which are often heartland immediately after the demolition part of our discourse, as he understood many which actually broke the myth of Hindutva in the crowd may even not know those words. and its brahmanical politics. Normally, RSS He warned me not to bring these heavy words and Sangh Parivar politics would always be in the popular discourse and speak the discussed in the ‘secular’ ‘echelons’ in terms language of the people. of Hindu Muslim relations but Prempati linked to RSS politics against the Dalits and He enjoyed speaking to people and listening shudras and Babari demolition with undoing to them. He would help the youngsters who of the Mandal revolution. I still remember the would come to work along. Once in bold cover page of Samkaleen Teesari Bundelkhand, a district level reporter came Duniya after Babari demolition was ‘sharm to know that he is with me, so he inquired se kaho ham Hindu Hain’ was a rage in about him. When his editor came to know which Prempati too contributed. He about him, he asked the reporter to have an strengthened it as an alternative media and interview with Prempati on Nuclear explosion wrote extensively in the magazine which was done by Vajpayee government but did not actually capable of challenging the so-called really know how to interview him. I laughed ‘mainstream’ magazines in the market in when Prempati asked him to come to our layout, contents and professionalism. hotel next day for the same. This correspondent came but was just clueless In the 1990s, we started tabloid ‘Bahujan about the interview that his editor wanted Bharat’, a fortnightly with great thought that from Prempatiji so he said, ‘Sir, aap he kuchh something would emerge out of it. He knew bataaiye’, please tell me yourself sir. Prempati that a journal for backward communities is after some time dictated him the entire going to suffer in the absence of finances and interview in the question answer format. I human resources. We put all our efforts in was amused to see him painstakingly putting bringing it out but it did not succeed and the question and then answering himself and finally we had to close it, yet our efforts in the reporter dutifully writing the dictation. uniting Dalit Bahujan Muslim communities continued with public meeting, pamphleteers We traveled a large part of India together and and conventions whenever and wherever enjoyed the company of each other. Though required. He campaigned tirelessly against at age, he was a father figure but he always the Hindutva and wrote extensively in Hindi mentioned me as a colleague, a friend. It was as he believed that our message must reach a privilege with loads of anecdotes which he the larger audiences in the villages. He had a would share with us and would joke too. mastery over language which never ever While people like me used to get depressed reflected his background from a non-Hindi many time with prevailing situation in the speaking state. He felt that we must bring out country, Prempati was an optimist and firm more pamphlets, tabloids and small booklets believer in political battle. So much so that to educate the Dalit backward communities he was always eager for a political front about the dangers of Hindutva. Despite the where Left political forces along with Dalits, failure of ‘Bahujan Bharat’, both of us came Backward Communities, Aadivasis and together again with ‘Buniyadi Times’ during Muslims form a block and fight for their election season and exposed communal right. ‘Bahujan Vam Shakti’ was one such agenda of Sangh Parivar. Of course, this time initiative but could not move much due to too, the magazine failed in the absence of a various other issues involved in it including basic requirement of resources. resources.
I still remember being with him at a village As I said, he was always eager to contribute level meeting where we had gone together. We his time and energy, ready to live in all the would sit hours and hours and discuss circumstances. He traveled in sleeper class political issues. His capacity to learn and on many occasions just to fulfill his unlearn was great. He was never bored from commitment even when age of catching up. these discussions and would be happier with He would come to coffee house to meet ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 45 likeminded friends and after the meeting claimed to have known much through friends whenever I would go and put him in the and relatives. He was upset that these two particular bus for his home. Such breed is politicians, who could have changed the rare today. He was unfit in today’s politics political history of India, were hobnobbing which is actually ‘management’. For people with brahmanical forces of Congress and like him it was conviction which mattered BJP. That time, when Prempati was writing more and that is why all his initiative failed to against them, all condemned him but today move because of absence of ‘management’ he has been proved correct as political forces which became an ugly reality of the current have been exposed and have connived with world. He would discuss issues, politics, their brahmanical masters. He felt that only a planning and actions and yet at the end of Ambedkar-Marx-Phule-Periyar’s combine the day at the absence of resources, it thought could demolish the brahmanical became difficult but despite that he hegemony in India and place a truly continued to live in optimism and encouraged republican democratic government at the people to form political formation that could helm of affairs of the country. take on the brahmanical capitalist forces of Hindutva. He knew that the shudras are Prempati was a public intellectual though I being influenced by the Hindutva forces and wish he had written more and extensively. hence working hard through his writings and During our conversations, I expressed this direct relations with the people to wean them desire to him to start writing his memoirs as away to secular social justice platform. I was well as critique the entire movement so that amazed to see his eagerness to start any people can learn from their failures. I feel he political formulations, organisations and did not do justice to his intellectual level as parties. He was never tired off them and most of the time he was preoccupied with believed that we have to do. He never political groups, which could rarely make bothered about failures and always believed their presence felt in the current that we must be in political action. environment.
In the past few years, his mobility was The passing away of D Prempati is a great influenced due to age and eye sight yet he blow to the movement for social justice as he would ensure that he is present in major was a friend, philosopher and guide who was programme that were organized for the rights always ready to help and go to any extent to of the people. For his friends, he was always support the cause of Dalits, OBCs and available. He would never ever bother to go minorities. Most of the time, people would back home if we was in the company of come to him to write a ‘parcha’ or theme for political activists. Age was never a deterrent their programme, philosophy of their ‘political for him. While in his writings he promoted party’ or social movements and he obliged Hindi to reach to the larger masses and them without any ifs and buts. At the time, spoke eloquently in English as well whenever when the brahmanical forces are on the rise, an opportunity came to him though he the demise of Prempati is a great blow to the despised seminar culture meant for forces of social justice. Yet, he has left a large ‘academic brown Sahibs’. At all his forums, number of friends who are contributing in he spoke extempore and with great courage of public life and I hope that with their conviction and did not really appreciate those combined strength our battle against who ‘read’ texts in these seminars. A fierce brahmanical capitalist hegemony will critique of Narsimha Rao’s politics which he continue. The best tribute to Prempati would termed as anti-Dalit and anti shudra- be to keep our egos aside and join hands for minorities, Prempati was the voice of those a greater cause of Secular India where each who are not even represented in these citizen of the country can live in peace and marginalized sections. He felt that Rao’s with his head high. The country is passing politics was meant to undo what VP Singh through a crisis and hence his presence will had brought in public life through his Mandal be severely missed. agenda. Prempati was a strong votary of Mandal forces and felt it is they only who can defeat the Sangha Parivar and the liberal Brahmins of Congress and Left Parties. He was among very few such as Bhagwan Das who was never ever impressed with Bahujan politics and was a fierce critique of both Mulayam Singh Yadav and Mayawati who he
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 46 News Conference of World Fellowship of Buddhists 2014
4. To organize and carry on activities in the field of social, educational, cultural and other humanitarian services. 5. To work for happiness, harmony and peace on earth and to collaborate with other organizations working for the same ends. In order to achieve its Aims and Objectives, the World Fellowship of Buddhists shall :- a. Establish Regional Centres in countries, territories, or areas where there are appreciable numbers of Buddhists, whose The World Fellowship of Buddhists (WFB) is belief in and practice of Buddhism are free an international Buddhist organization. WFB and unrestricted, or give recognition to any was founded by representatives from 27 existing organizations as Regional Centres; nations in 1950 in Colombo, Ceylon (now Sri Lanka). Although Theravada Buddhists are b. Establish and maintain Dhamma-duta most influential in the organization, (its Centres throughout the world for the headquarters is in Thailand and all of its purpose of disseminating the teachings of presidents, so far, have been from Sri Lanka the Buddha, promoting and encouraging or Southeast Asia), members of all Buddhist practice and observance of the teachings of schools are active in the WFB. Presently, the Buddha; WFB has regional centres in 35 countries, including India, USA, Australia, and several nations of Africa and Europe, in addition to traditional Buddhist countries. WFB is established with a purpose to promote various exchanges and friendship among Buddhists in the world to spread the noble teachings of Buddha and contribute to the World peace. The headquarters is located at Bangkok, Thailand, and its affiliate members are 170 regional centers from various countries throughout the world.
Since the establishment of WFB, the General Conference, the highest decision-making c. Establish and maintain, or assist in the function, has been held every two to three establishment and maintenance of, such years, and it reviews its organizations and institutions as may be necessary for the activities and decides the agendas and study and propagation of Buddhism; schedules of activities for the future. d. Stimulate and promote active practice and The aims and objectives of the World observance of the principles of Buddhism; Fellowship of Buddhists: 1. To promote among the members strict e. Organize and maintain, or assist in the observance and practice of the teachings organization and maintenance of, of the Buddha. institutions for social, educational, cultural, and other humanitarian services; 2. To secure unity, solidarity, and
brotherhood amongst Buddhists. f. Act as a directing and coordinating 3. To propagate the sublime doctrine of the authority amongst international Buddha. Dhamma-duta Centres;
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 47 and Hong Kong, Macau and Taiwan — took part in the grand event to promote Buddhism around the world. More than 30 themed meetings and 14 activities took place during the five-day conference on the development and dissemination of Buddhist culture. The Conference ended on the 20th October 2014. Buddhist leaders at the opening ceremony included Hon. Bainqen Erdini Qoigyijabu, the 11th Panchen Lama, and Hon. Nichiyu Mochida, Chief Abbot of Japan's Sogen-ji Temple.
This is the first time Bangkok-headquartered g. Organize and promote exchange of WFB has held its general conference in the Chinese mainland. The event was organized missions, scholars and students between by the WFB jointly with Buddhist Association Buddhist countries; and of China and Shaanxi Province. h. Take such other steps as will be The opening ceremony focused on goodwill conductive to the promotion of its Aims and charity. Master Chuanyin, president of and Objectives. the Buddhist Association of China (BAC), said that “The event is a milestone for friendship between the BAC and the WFB. It will help Chinese Buddhists play a bigger role internationally”. He hoped that the event will boost Buddhists' cooperation and exchange on promoting Buddhism so as to make greater contributions to the benefit of mankind and world peace. The last conference of WFB was held in Yeosu City in the Republic of Korea on June, 2012.
Currently, Mr. Phan Wannamethee, the Thai Red Cross Society Secretary-General, is President of the WFB. He was elected at the 20th WFB General Conference held in Australia, B.E. 2541 (1998).
WFB Conference in 2014 Hundreds of the world's Buddhists gathered Following resolutions were passed at an ancient temple in Fufeng County, Baoji unanimously at 27th WFB General City in Shaanxi Province, Northwest China's Conference:- on 16th October 2014 to mark the opening of the World Fellowship of Buddhists 27th 1. To appeal to the world community to general conference. Congregating around a strengthen their ongoing engagements in relic containing Gautama Buddha's finger humanitarian and social welfare bones from the physical body at Famen development, in order to reduce social Temple in Baoji City, Buddhist from all over inequality and poverty. the world attended the conference. More than 2. To pursue and establish peaceful and 4000 people, including senior Buddhists harmonious society through applying Monks, domestic and foreign distinguished the teachings of the Buddha. guests, and all sorts of Buddhist practitioners from about 30 countries — including the 3. To promote inter-religious and inter- Republic of Korea, the Democratic People's cultural understanding through Republic of Korea, Japan, Mongolia, Nepal dialogues to reduce mistrust and and India, as well as the Chinese mainland
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 48 misunderstanding among the 9. To appeal to the international communities. community to sustain their ongoing effort to provide educational and 4. To urge all Buddhists to contribute to professional opportunities to environmental sustainability through underprivileged women to improve their the mindful reduction of greed and quality of life. through practicing green-consumption in their daily life. 10. To provide education and skill development to impoverished 5. To urge world communities to maintain communities to help improve their respect of human values in order to economic and social circumstances. uphold equality of human beings. References 6. To encourage promotion of spiritual and religious practice irrespective of cultural i. http://www.wfbhq.org/organization.html ii. http://www.chinabuddhism.com.cn/WFB27th or social backgrounds. /images/t1s.jpg 7. To work for the preservation of iii. http://usa.chinadaily.com.cn/china/2014- 10/16/content_18755459.htm intangible and tangible Buddhist iv. http://www.jbf.ne.jp/english/fellowship.html cultural heritages which are in danger in v. http://english.peopledaily.com.cn/n/2014/10 different parts of the world. 24/c204459-8799435-3.html 8. To promote moral and ethical education among Buddhist youth to support them to be humane and responsible global citizens.
‘Navankur’ Essay Competition
‘Baudh Yuvak Parishad’, has come up with a novel idea of tapping talent by organizing an essay competition, by the name ‘Navankur Rajyavyapi Nibandh Lekhan Spardha’ (Essay Competition) open to all. This competition is categorized as per age group (i.e. 15- 20 years, 21 – 26 Years and 27 – 35 years) and covers various topics that relate to issues faced in the various spheres of life like, social political and educational. 99 The objective of this exercise is to model the youth towards modern scientific thoughts and wisdom. To enable the youth to have investigative and intellectual approach.
Information and application for the essay competition is available on the website www.byppune.com, contact details cell no. +91-9766912340, [email protected]
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 49 33rd Kalachakra Initiation by His Holiness Dalai Lama in Leh, Ladakh in July, 2014
The word Kalachakra means cycles of time. the environment and it is also called "The This term is used in the context of the procession of the external solar and lunar highest tantric practice in Tibetan, Mongolian days." The Inner Wheel of Time is the human and Nepali Buddhism. The meaning of body that is an inner Jambudvipa, or earth- Kalachakra Tantra is included within the surface. Likewise, the inner channels, three Kalachakras, or Wheels of Time: The elements, and movements of the winds are Outer Wheel of Time, the Inner Wheel of set forth as the Inner Wheels of Time. The Time, and the Other Wheel of Time. The Other Wheel of Time is the initiations and Outer Wheel of Time is the external world of paths of Kalachakra.
S No Month Place People attended 1 May 1954 Norbulingka, Lhasa, Tibet 1,00,000 2 April 1956 Norbulingka, Lhasa, Tibet 1,00,000 3 March 1970 Dharamsala, Himachal Pradesh, India 30,000 4 January 1971 Bylakuppe, Karnataka, India 10,000 5 December 1974 Bodhgaya, Bihar, India 1,00,000 6 September 1976 Leh, Ladakh, India 40,000 7 July 1981 Madison, Wisconsin, USA 1,500 8 April 1983 Dirang, Arunachal Pradesh, India 5,000 9 August 1983 Tabo, Himachal Pradesh, India 10,000 10 July 1985 Rikon, Switzerland 6,000 11 December 1985 Bodhgaya, Bihar, India 2,00,000 12 July 1988 Zanskar, Jammu & Kashmir, India 10,000 13 July 1989 Los Angeles, California, USA 3300 14 December 1990 Sarnath, Uttar Pradesh, India 1,30,000 15 October 1991 New York, New York, USA 3000 16 August 1992 Kalpa, Himachal Pradesh, India 20,000 17 April 1993 Gangtok, Sikkim, India 1,00,000 18 July 1994 Jispa, Himachal Pradesh, India 30,000 19 December 1994 Barcelona, Spain 3,000 20 January 1995 Mundgod, Karnataka, India 50,000 21 August 1995 Ulaanbaatar, Mongolia 30,000 22 June 1996 Tabo, Himachal Pradesh, India 20,000 23 September 1996 Sydney, Australia 3,000 24 December 1996 Salugara, West Bengal, India 2,00,000 25 August 1999 Bloomington, Indiana, USA 4,000 26 August 2000 Kyi, Himachal Pradesh, India 25,000 27 October 2002 Graz, Austria 10,000 28 January 2003 Bodhgaya, Bihar, India 2,00,000 29 April 2004 Toronto, Ontario, Canada 8,000 30 January 2006 Amarvati, Andhra Pradesh, India 1,00,000 31 July 2011 Washington, DC, USA 8000 32 January 2012 Bodhgaya, Bihar, India 2,00,000 33 July 2014 Leh (Ladakh), Jammu & Kashmir, India 1,50,000
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 50 externally in the moon circling the earth. Such The Buddha's teaching of the Kalachakra is changes are cyclical in that described in the Paramadibuddha, the Kalachakra, Basic Tantra: the pattern repeats, although the events of each cycle are not completely identical. Externally, Time, in Buddhism, is defined as a the universe passes through cosmic, measurement of change. For example, a month astronomical, astrological and historical cycles. is the measurement of change involved either
The mandala is an enormous multistoried Kalachakra Initiation: palace, in and around which are 722 figures, The initiation process spans several days, with including a principal couple in the center. The the first day being a preparation ceremony, master conferring the empowerment followed by usually two or three days of actual simultaneously appears as all these figures, not empowerment. The 33rd Kalachakra initiated by just as the central one. Thus, throughout the His Holiness Dalai Lama in Leh Ladakh on 3rd process we visualize ourselves, our teacher and July 2014. The accounts of previous our surroundings in a very special way. Kalachakra Initiations are as follows:- The steps of the initiation are extremely The most important part of the initial intricate and, without familiarity, the procedures is taking refuge to Buddha. It is visualizations involved can be quite perplexing. believed that without refuge we cannot actually References receive empowerment, although we may witness it and derive great benefit. http://www.dalailama.com/teachings/kalacha The empowerment itself involves a complex kra-initiations procedure of imagining ourselves transforming into a series of special forms, entering the mandala of the Buddha, and experiencing in it http://ladakhkalachakra2014.com/ a sequence of purifications and the awakening ▲▲▲ and enhancing of potentials for future success in the practice.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 51 Dr. Ambedkar International Convention - Paris
Dr. Ambedkar International Mission (AIM) in brothers and sisters from the clutches of the collaboration with Shri Guru Ravidass Hindu Caste system. Sabha, Paris, France, had organized the 3rd With an initiative from AIM Japan a Dr. Ambedkar International Convention convention was organised between 14th May between 3rd and 5th July 2014 in Paris, 2015 to 17th May 2015at Japan. The France, at one of the world’s prestigious Government of Wakayama Prefecture, Japan center. The main objective of the convention and Government of Maharashtra, India in was to spread message about Dr. Ambedkar’s association with Embassy of India, Tokyo and philosophy, his struggle and life mission. Ambedkar International Mission, Japan had The 1st and 2nd International conventions organised the Dr Ambedkar’s Statue were held at Kuala Lumpur, Malaysia in 10th- unveiling ceremony at Koyasan University, 11th October 1998 and 16th to 18th December Wakayama, Japan. Maharashtra Chief 2011, respectively. 3rd Dr. Ambedkar Minister Mr. Devendra Fadnavis had International Mission Convention held at consented to be Chief Guest from India. Paris was indeed a grand success. More than However, while going to press we have 600 delegates from over 12 countries viz. received a message from the organiser that U.S.A., Canada, U.K., Japan, Malaysia, India, the function has been postponed since the Italy, Portugal, Holland, Belgium, Germany, organisers have received an official email France; attended the convention. The Buraku from Maharashtra Government stating that Liberation League (BLL), Japan volunteered the unveiling ceremony along with the to host the next convention in Japan. As an Maharashtra tourism promotion event offshoot of the Paris convention, there is scheduled from 13th to 16th May, 2015 in every likely that there will be international Japan has been postponed and the new dates conventions in different countries of Europe will be announced in near future. As it was every year; of course such conventions will be an international event, planned well in scaled down to mostly for Ambedkarites advance, the organizer should have gone spread over Europe, UK, Canada, USA and ahead with the scheduled convention even in other countries. The main objective of the the absence of Mr. Devendra Fadnavis who convention is to develop a stronger network of postponed the visit to Japan since Mr. Ambedkarites worldwide and be motivated to Fadnavis was invited at the last minute by work for the freedom of their millions of PM to accompany him on the tour to China.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 52 Buddhist Youth Training Centre in Odisha
A Buddhist Youth Training Centre (BYTC) Basanth Mallick, Department of History, was inaugurated on 1st March, 2015 in Utkal University, Bhubaneswar; Prof. Jajpur District, Odisha. A statue of Sanatan Jena, Retired Professor of Political meditating Buddha has been installed at Science; Mr. Narayan Das, Mr. Nityananda BYTC. Odisha Dalit Adhikar Manch (ODAM) Jena, Retired Bureaucrat of Odisha State has been working on the proposal of setting Secretariat, members of Odisha Dalit Adhikar up of the Youth Training Centre for Buddhist Manch and Mr. Harish Mahapatra, Social over past two years. The inaugural function Justice Movement leader and Film was presided over by Mr. Manas Jena, Personality, spoke on the relevance of Human Rights Activist, Writer and Initiator of Buddha and Ambedkar in today’s context. the process. People, including activists, movement leaders Bhante Sadattisha (Thero), Sri Lanka; from the different parts of the state and local Bhikuni Suniti, Nagpur and Bhikuni youth, women and members of the district Sumedha, Nagpur unveiled the statue and committee participated in the function and conducted prayer. Many people from nearby contributed to its success. This has created a area also converted to Buddhism on this new hope amongst the people looking for a occasion. democratic society based on principles of liberty, equality and fraternity in a caste and Later, a public meeting was organized on the class divided society of India. eve of the occasion. Prof. Dr. Dhaneswar Sahu, Professor of Philosophy; Prof. Dr.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 53
Contact : +91-9403123375 / +91-9623726520 / +91-9420691245 / +91-9405695384
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 54
International Festival of Buddhist Heritage of Ladakh 2015 (22nd to 30th August, 2015) Mahabodhi International Ladakh, as a land of Dhamma Meditation Centre (MIMC) in and custodian of Buddhist collaboration with Nava heritage, has been promoting Nalanda Mahavihara, Bihar, cultural exchange with other International Buddhist nations that shared Buddhist Confederation (IBC) New Delhi, heritage in both economic as J&K Tourism and Ladakh well as cultural prospective Autonomous Hill Development since time immemorial by Council (LAHDC) Leh, have promoting spiritual tourism decided to organize the 4th through the message of peace, International Festival of harmony and compassion. Buddhist Heritage of Ladakh from 22nd to 30th August, 2015. The festival will be one of This unique Festival is expected to attract a its kind which will promote Ladakh’s rich huge number of participants from foreign ethnic and diverse heritage. Being the land of countries, renowned scholars, masters and tranquility, an oasis of peace, harmony and artists from within the country and abroad. cradle of Buddhism with nature’s blessings, Apart from these dignitaries many eminent the event has the potential to become a Buddhist scholars and other religious prestigious feature of international stature in masters are also participating in this the cultural calendar of the region as well as important event. to promote Ladakh as a distinct tourist, cultural and spiritual destination of the The Tentative Schedule for the festival is as globe. follows:- Date Timing Particulars 22nd August, 2015 06:00 Onwards Arrival of Guests & rest for (Saturday) 04:00 PM acclimatization Registration 23rd August, 2015 Inauguration of the International Festival 09:30 A.M-12:00 PM (Sunday) of Buddhist Heritage of Ladakh 2015 12:00 PM- 01:30 PM Colorful Traditional Cultural Program Live Exhibition on Tribal Culture of 10:00 A.M Onwards Ladakh 10:00 A.M Onwards Photo Exhibition 07:00 PM Traditional Cultural Performance 24th August, 2015 09:30 AM Holy Ritual Mask Performance (Monday) Live Exhibition on Tribal Culture of 10:00 A.M Ladakh 10:00 A.M Onwards Photo exhibition 10:00 AM International Buddhist Film Festival 25th August, 2015 Live Exhibition on Tribal Culture of 10:00 A.M Onwards (Tuesday ) Ladakh Seminar on “Buddhist heritage of Ladakh” 10:00 AM by many eminence scholars of Ladakh& abroad Valedictory Ceremony of the IFBHL 2015 06:00 PM Followed by colourful traditional culture program 26th August, 2015 Optional Heritage tour to famous monasteries like Hemis, Thiksay, (Tuesday) – Likir, Alchi, Lamayuru etc. and Places like Pangong Lake, Nubra 31stAugust, 2015 Valley, etc. Contact Details Mahabodhi International Meditation Centre (MIMC) Devachan, Saboo Dho, P. O. Box # 22, Leh-Ladakh – 194101 (India) Telephone +91-9906982024 +91-1982-264372 Email [email protected] [email protected] Website www.ifbhl.org www.mahabodhi-ladakh.org
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 55 Mahabodhi International Medication Buddhist scholar and celebrated monk, Centre (MIMC) Venerable Acharya Buddharakkhita Mahathera, the abbot of the Mahabodhi The Mahabodhi International Meditation Society Vihara, Bangalore, South India. Centre (MIMC) is a great example of one man's vision turning into reality. Venerable In 1986 Venerable Bhikkhu Sanghasena Bhikkhu Sanghasena established the founded the Mahabodhi International Mahabodhi International Meditation Center Meditation Centre (MIMC) in Ladakh. For the in 1986 to offer both spiritual instructions as past 25 years Venerable Bhikkhu well as desperately needed humanitarian Sanghasena has tirelessly and selflessly services to impoverished people in the remote worked to provide high quality education and land of Ladakh. safe shelter for underprivileged children,
Mahabodhi Devachan is built on the values first-class healthcare for the sick and needy, and practices of the empowerment and literacy programmes for Buddha Dhamma. women and other socially disadvantaged The Sanga provides groups, a caring home for the aged and the core leadership destitute, and many other humanitarian and vision for its services. The site for much of Venerable development and Bhikkhu Sanghasena’s humanitarian and working. The spiritual service work has been the 200 acres community of monks of moon-like desert that now form the and nuns, students, impressive backdrop to the main Mahabodhi elderly and disabled, Devachan campus in Choglamsar, Ladakh. staff and guests all List of Activities of 0f MIMC have equal access to the timeless and life 1. Mahabodhi Sambodhi Retreat Centre: changing teaching of Dedicated to physical and mental well- the Buddha. being, social harmony, world peace and the realization of enlightenment. A dedicated team of social workers, teachers, 2. Mahabodhi Milarepa Meditation and doctors, monks, nuns, community leaders Trekking Camps: Dedicated to spiritual and care-providers have created an life in harmony with nature. integrated community at Devachan in Ladakh 3. Mahabodhi Jetavana Monastery: which provides comprehensive care to all Dedicated to the training of young segments of society: children, elderly, special monastic students. needs individuals, monks & nuns, the sick, 4. Mahabodhi Nunnery: Dedicated to the as well as those seeking spiritual upliftment of Nuns and women. development. The community has become a 5. Mahabodhi Educational Programs: A model for the region through sustainable, holistic educational movement - ecological development. dedicated to the eradication of illiteracy Venerable Bhikkhu Sanghasena and poverty. 6. Mahabodhi Residential School: Venerable Bhikkhu Sanghasena was born in Dedicated to holistic education to the the remote Himalayan region of Ladakh - an children from far flung areas of Ladakh. ancient state located in the far north west of 7. Mahabodhi Boys Hostel: Dedicated to India, high on the Tibetan plateau. He was providing a safe home and inviting brought up within a deeply religious family, deprived children. amongst people who followed the ancient 8. Mahabodhi Girls Hostels: Dedicated to Buddhist traditions and believed in holistic education and providing a safe peacefulness, humility and innocence as the home and for inviting deprived children. natural way of life. At the age of seventeen he 9. Mahabodhi School and Hostel Project for joined the Indian Army, where he developed a visually impaired Children : Dedicated to strong sense of personal discipline and the disabled children of Ladakh responsibility. 10. Mahabodhi Home for the Aged and Destitute: Devoted to the care and 1977 was a particularly significant year in his respect of the elderly and destitute. life, for this is when he felt the inner spiritual 11. Mahabodhi Karuna Charitable Hospital: call and decided to leave the army. He left the Dedicated to the welfare of sick people. mountains of Ladakh far behind him and 12. Mahabodhi Mobile Health Clinic: became a committed disciple of the renowned Dedicated to health-care of the
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 56 communities of remote and inaccessible streams eventually join the major rivers that areas. traverse the region. Foremost among them is 13. Mahabodhi Maitri Charity program: the River Indus, which begins its journey Dedicated to emergency relief for the near Mount Kailash in Tibet and enters very poorest members of society. Ladakh at Demchok, about 250km southeast 14. Mahabodhi Environmental Projects: of Leh. The Indus continues flowing through Dedicated to afforestation and nature the central Ladakh heartland, before entering conservation. Pakistan. It was along this mighty river and 15. Mahabodhi Zita and Horst Norberg its tributaries – the Zanskar, Shayok and Studio: Dedicated to promote and Nubra rivers – that human settlements first preserve Ladakh culture. arose in this austere environment. 16. Mahabodhi Interfaith Program: Leh Dedicated to inter-religious harmony Leh is the main headquarter of Leh district. It and peaceful co-existence. is said that the first settlement was started 17. Mahabodhi Youth Wing: Dedicated to around Chubi during the reign of King Tashi building character and confidence in Namgyal who built the castle and Gonkhang local youths. on top of the Tsemo hill. During the reign of 18. Mahabodhi Adult Women Literacy King Singe Namgyal, the nine storied palace Project: Dedicated to the empowerment was built above the present old town. Leh of women. means a garden with springs and plantation. 19. Mahabodhi Tingmosgang Branch In ancient times, Leh used to be an important School: Dedicated to education of rural trade centre on a feeder branch of the fabled children. Silk Route. Traders from Kashmir, Punjab 20. Mahabodhi Bodhkharbu Branch School: and Central Asia halted here with their Dedicated to education of deprived and caravans en route to the mercantile cities of neglected rural children. Chinese Central Asia such as Yarkand, 21. Mahabodhi Nubra Branch : Dedicated to Kashgar and Khotan. Today, Leh is an education of rural children important tourist destination in India and 22. Mahabodhi Jammu Deepa Centre, has an airport located at the outskirts of the Jammu: Dedicated to spiritual life in the city. city. Some of the well-known Monasteries located 23. Mahabodhi Meditation Centre, in Ladakh and Leh are listed here Chandigarh : Dedicated to spiritual life in the city 24. Mahabodhi Padmaloka Girls Hostel, 1. Namgyal Tsemo Monastery (Fortress of Chandigarh : Dedicated to the higher Tashi Namgyal) education of girl students 2. Lhechen Palkar (Leh Palace) 3. Shey Monasteries in Ladakh 4. Stok Palace Ladakh 5. Thiksey Monastery Ladakh, the Land of High Passes (la dwags), 6. Stakna Monastery is one of the highest inhabited regions in the 7. Takthok Monastery world. Located in the north Indian state of 8. Hemis Monastery Jammu and Kashmir, this high-altitude cold 9. Matho Monastery desert is flanked by two formidable mountain 10. Spituk Monastery ranges – the Karakoram to the northwest and 11. Phyang Monastery the Great Himalayan range to the southwest. 12. Likir Monastery Between these two mountain ranges, there 13. Basgo Monastery are smaller massifs such as the Ladakh and 14. Alchi Monastery Zanskar mountain ranges, the altitude varies 15. Rizong Monastery between 9,000 feet and 25,170 feet resulting 16. Tingmogang Monastery in extreme temperatures – in winter, 17. Samstanling Monastery temperatures can drop down to a staggering 18. Diskit Monastery minus 40 degrees Celsius while in summer 19. Karsha Monastery they tend to soar up to 35 degrees. 20. Zongkul Monastery The region is denied access to the monsoon- References and source laden winds that sweep across much of North India by the Great Himalayas, so the main http://www.mahabodhi-ladakh.org source of water remains the glaciers and http://ladakhkalachakra2014.com/monaster heavy winter snowfall that feed the network ies-in-ladakh/ of springs and streams. Many of these ● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 57
Nagpur Buddhist Festival 2015
Sarod recital by Ustad Amjad Ali Khan. The event was attended by noted artists from the field of Cinema and Music!
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 58 Mountaineer Anand Bansode
Mountaineer Anand Bansode successfully person to play the national anthem on the climbed the Europe’s tallest Mount Elbrus, guitar at the height of 6300 m (26669 ft) the highest mountain in Europe on 17th July above sea level at Camp 2 of Mount Everest 2014 at 10.32 AM. Mount Elbrus isn't on May 6, 2013. Mr. Anand Bansode, a true technically a mountain — it is an inactive Ambedkarite, holds the Guinness Book of volcano located in the western Caucasus World Record for conducting a music concert mountain range, near the Georgian border in at the highest peak for more than 15 minutes Kabardino-Balkaria and Karachay– during the same expedition on May 6, 2013 Cherkessia, Russia. The height of the fulfilling the guidelines of Guinness Book mountain is 18,510 feet (5,642 meters). regulations. With this performance, he broke Mountaineer Anand Bansode, a member of the record of Germany’s Musikkapelle Mission Everest 2012, has entered the Limca Roggenzell who held a ten-minute long Book of Records 2013, for being the first concert with ten musicians.
Mr. Anand Bansode, aged 27, hails from a Bansode says that singing national anthem middle class Buddhist family from Solapur, on the mountain and creating a world record Maharashtra, never let the lack of financial was a very emotional moment for him. His resources get in the way of his dreams. He future dream is to scale the highest peaks on received complete support of his family, both, all seven continents. Mr. Anand Bansode is financially and morally. His father mortgaged M.Sc. in Physics and presently he is their house and his mother sold all her undertaking a research project at National jewelry to arrange the Rs 20 Lakhs (about US Chemical Laboratory (NCL), Pune. His next $ 31250) needed for his trip to Mount target is to climb Mount Kilimanjaro, Everest. He prepared continuously for six Tanzania. Mount Kilimanjaro, with its three years for his trip to Mount Everest. Five days volcanic cones, Kibo, Mawenzi and Shira, is a a week he used to do a one hour workout in dormant volcanic mountain in Tanzania. The the morning and ran for two hours in the height of Mountain Kilimanjaro is 5895 evening. On the weekends he used trek up Meters (19,341 ft). The Mountain Kilimanjaro Sinhagad Fort, near Pune. Mr Anand is a large stratovolcano. Of its three peaks,
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 59 Mawenzi and Shira are extinct, while Kibo, Thesis playing music on Mountain at the the highest, is dormant and could erupt function held on Delhi. His research work will again. The last major eruption has been be referred as Record References all over the dated to between 150,000 and 200,000 years world. Anand has got several Awards for his ago. Although dormant, Kibo has gas- outstanding achievements. He dedicated his emitting fumaroles in its crater. Several several awards for some social causes collapses and landslides have occurred on Kibo before, one creating the area known as Mr. Anand Bansode can be reached at +91- the Western Breach. 9730277759 / www.anandbansode.com Recently a University from UK has awarded Honorary Ph. D. to Anand for his research
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 60 International Conference on Teachings of Ven. Bodhi-dharma at Chennai, India (13th and 14th of August 2015)
The proposed international conference is on the culture and lives of not only practitioners Ven. Bodhi-dharma]s teaching, a Buddhist but also ordinary people in East Asia, Monk from Tamil Nadu who went to China including China, Japan, Korea, Vietnam and and established the Chan School of other countries. In our contemporary world, Buddhism and exerted deep impact on the the influence of Zen Buddhism is not waning, life style of the people of Asia. but rather it is vigorously expanding worldwide, and its importance is increasing It is remarkable that the Medieval Traders even more. and Buddhist Monks of India served as true cultural ambassadors since they carried with To help advance the study of Indian them the rich cultural traditions of India to philosophy and Mahayana Buddhism, a various parts of Asia along with their Buddhist Study Centre named after Ven. mercantile commodities and the message of Bodhi-dharma is being established in love and compassion of the Buddha. This Kanchipuram, his birth place. It would serve great message of the Buddha radiated its as a centre of study and meditation for rays over the benighted world and brought Buddhists and scholars from all over the the people of Asia closer than ever and world. developed spiritual kinship and symbiotic relationship among them. Even though Ven. Bodhi-dharma and his Zen Buddhism are popular worldwide, they are One such spiritual and cultural ambassador not well known in the birth place of Ven. was Ven. Bodhi-Dharma, a prince of Bodhi-dharma. A thorough study of Ven. Kanchipuram, the capital city of the Pallava Bodhi-dharma and his teaching in relation to dynasty, who went to China in the Fifth his native country is highly indispensible to Century AD and founded the Chan/Zen have an objective understanding about this school of Buddhism. The teachings of this great teacher and philosopher. To get a great monk from the Tamil soil has holistic understanding of Bodhi-dharma transformed the life and culture of the people whose roots are in the spiritual soil of India a in China, Japan, Korea, Vietnam and many two day International Conference on Ven. other countries and he is venerated as the Bodhi-dharma has been organized at first Zu (patriarch) of Zen Buddhism. The Chennai, Tamil Nadu, India on 13th and 14th Chinese manuscripts show the birthplace of of August 2015. Ven. Bodhi-Dharma as “Kang-zhi”, which researchers believe to be Kanchipuram of Areas of Deliberation Tamil Nadu, a great spot of learning and cultural diffusion during the times of Bodhi- Scholars from various countries will Dharma. participate and present papers on various aspects of Ven. Bodhi-dharma and his Mahayana or Zen Buddhism has given birth teachings. The organizers have invited to a vast literary corpus. The Japanese scholars from all over the world to present worship Ven. Bodhi-Dharma as Dharmazan. research papers on various impact of Ven. If Lord Gautama Buddha is the Light of Asia, Bodhi-dharma on Buddhism in China and Ven. Bodhi-Dharma is a great Asian beacon his teachings. of philosophy. It is a matter of great pride for Tamil Nadu that this great Buddhist teacher hailed from Kanchipuram, one of the spiritual Organizers: city of ancient India. Ven. Bodhi-Dharma The seminar is being organized by the taught Kalari art, the unique martial art form Institute of Asian Studies, Chennai, India in of Southern part of India to the Chinese, and association with Institute of Seon (Zen), this later evolved into various forms of South Korea and a few other centers of martial arts in Asia. international reputation with the support of the ICCR, Govt. of India. The Zen Buddhism brought about revolutionary changes and enlightenment in ▲▲▲
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 61
Global Protest Against Caste Discrimination
Guidelines for the Effective Elimination of Discrimination based on Work and Descent’ established by the UN Human Rights Council. A petition, including a joint statement signed by numerous Dalit and Non-Dalit organisations, demanding the government to implement without further delay the law agreed by Parliament to outlaw Caste-based discrimination in the UK, was handed over to the Prime Minister. The protesters also asked the British Government to use their clout to stop atrocities against Dalits especially caste based rapes and violence against women in India. 21st June, 2014 will be remembered as a historic day in the Dalit history when, for the first time, NRIs settled in various countries came on streets simultaneously to protest against the caste based discrimination and ill treatment being given to them on the basis of their birth. In solidarity with Dalit organisations across the World, on 21st June 2014, a demonstration against caste discrimination took place in front of the 10, Downing Street, London, UK, the official residence of the British Prime Minister. This was a second demonstration by Dalits held in the month of June, 2014. It was organised by the Anti Caste discrimination Alliance UK and supported by a number of organisations The call for Global action against caste based including Federation of Ambedkarite and discrimination was given by the US based Buddhist Organisations UK, Ambedkar organisation, International Commission for Mission Society, Southall Black Sisters, Dalit Rights (ICDR) and joined by many cross Indian Workers Association, Sri Guru faith Dalit and non-Dalit organisations Ravidass and Bhagwan Valmik Sabhas UK (including those representing Ambedkarites, and several other organisations. The purpose Buddhists, Christians, Muslims, Ravidassia of the protest was to raise awareness with UK and Valmikis. Government, policy -makers, Parliamentarians and the Press about the key At the same time, the protest events also took issues that impact on socially excluded place in New York, San Francisco and Los groups like Dalits, atrocities against them Angeles in USA and Toronto in Canada and including the rape and violence against raised the voice against human rights abuses women and girls in India. It also intended to in India and abroad. promote the draft ‘UN Principles and ▲▲▲
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 62 Mrs. Vasundhara Kamble Elected as Councillor in Northern Ireland
Mrs. Vasundhara Kamble is the first woman Ambedkarite elected as Councillor in Castlereagh Borough’s Council in Northern Ireland in Westminster UK. We, the team at Buddhist Voice, congratulate her for this distinguished achievement. Ms. Vasundhara Kamble was born and brought up in Mumbai, India. She has three grown-up children and was a teacher for seventeen years in India before she and her husband migrated to Belfast, UK in 1995.
She taught history in senior college and Ancient Indian History was her speciality. Mrs. Vasundhara's main pastime is reading, but she also does embroidery and patchwork and is a member of Patchwork and Embroidery Guild of Northern Ireland. Mrs. Kamble also does voluntary work, mainly with Women's Aid. It is her first time standing for election in Westminster. The Alliance Party has selected Mrs. Vasundhara Kamble to stand in Fermanagh and South Tyrone in the Westminster election
. 2000 Kg Book on Buddha Buddha and His Dhamma, a book written by Dr Babasaheb Ambedkar on Buddha’s Life and Teaching has been translated in Hindi and etched into a stainless steel tome weighing a whopping 2000 kg at Agra, India. The 24 page book has the whole text of the 400 odd pages book “Buddha and His Dhamma. The producers of the book have applied for entry into Guinness World record for the tag of World’s heaviest Book. The books pages are 9.20 in height and 5.50 feet in width. The thickness of a page is 2 inches. Besides Taj Mahal, the producers are confident that Agra will also be now known for this book world-over. The Book will travel all over the India for public viewing before it will be kept at Gyanodaya Buddh Vihar, Dhanoli, Agra.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 63
Bauddha Dhamma Pahat
Mahotsav Samiti, Pune, India in the early morning of Bauddha Purnima day. The event is generally attended by many noted personalities from social, political and educational field.
As early as 5 AM in the morning the venue was stormed by the Buddhists in and around Pune, Maharashtra and from the States of Karnataka and Andhra Pradesh. By 5:45 am the venue was almost full to capacity 'Bauddha Dhamma Pahat' is an annual but later with no space left people musical event being organized for the past occupied whatever positions they could and few years. Pahat means morning. It is a remained in those positions up to the end of Marathi world. The festival is being organized the program around 11:00 am. every year by Dr. Ambedkar Sanskrutik
Apart from the melodious music and the songs sung by noted singers, the orchestration was led by an All Women’s Band, that had been a part of a famous television show on one of the TV channels in India a few years ago.
The artists sung messages from the Dhamma Pada and inspiration songs forwarding the Ambedkarite movement. The songs were very aptly interspersed by anecdotes from the Dhamma Pada and thoughts and quotations of Dr. Ambedkar. Google Doodle on 14th April, 2015 At the end of the program a clip on proposed (Bheem Jayanti) statue of Mahamata Ramai Ambedkar was screened and donations were collected for the statue and for the Nepal earthquake victims.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 64
Dr B R Ambedkar National Award 2014
Mr. Thangkham Lupheng.
Dalit Sahitya Academy, New Delhi announced Dr B R Ambedkar National Award 2015 to Mr. Thangkham Lupheng. Mr. Thangkham Lupheng is a noted social worker from Manipur State, particularly among the tribal communities. Mr. Thangkam Lupheng is belongs to Nungkha village, Sadar Hill in Senapati District, Manipur. He is the president of Kuki Inpi Saikul Gamkhai as well as the General Secretary of Committee on Protection of Tribal Areas Manipur (CoPTAM).
Dr B R Ambedkar National Fellowship 2015
Well-known writer, Mr. Kaithakkal Somakrup, has been selected for Dr. B. R. Ambedkar National Fellowship 2015 in recognition of his contribution to literature for Dr B R Ambedkar National Fellowship, 2015. The Award instituted by Dr. B. R. Ambedkar Jayanti celebration committee presented the award to Mr. Kaithakkal Somakrup on Dr. Babasaheb Ambedkar Jayanti ( Birth Anniversary) i.e. on 14th April 2015 held at Thiruventhapuram, Tamilnadu, India.
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 65 All India Buddhist Literature Summit
The Buddhist Voice in association with Global Buddha Foundation and Prabuddha Yuva Group has organized a three day All India Buddhist Literature Meet / Summit on 8th, 9th & 10th May 2015 at New Mumbai-400708, India. The Literature Summit is having full three day program which includes Panel Discussions, Debit, Kavi’s Sammelan, cultural program and festival of Drama.
Venue:- Bhadant Dr. Rahul Sankrityan Sachitya Naghi. Dr. Babasaheb Ambedkar Ground, Sector-15, Airoli, Navi Mumbai-400708, India.
Date and Time : From 8th to 10th May 2015. Time 9 am To 10 pm.
Contact Details:- Phone No. 900405109/ 7738871717/ 9833343568 Email: [email protected] Website: www.bouddhasahitya.com
Inclusion of Pali in Indian Official Language
World know India as a Land of Buddha. Buddha used Pali as his language of communications since it was the language widely spoken and understood by all citizens during Buddha’s Period. Today Indian Constitution recognizes 22 languages which do not include Pali. In order to include Pali in the list of recognized languages of the country a private bill has been moved by Mr. Bhalchandra Mungekar, Rajyasabha MP. To include Pali in the list of official Indian languages as officially approved language so that it can be offered as a optional language for Examinations conducted by Union Public Services Commission (UPSC) India.
Launch of Bhartiya Buddhist Sangha (BBS) With initiative from few active Buddhist an all India Organization viz. Bhartiya Buddhist Sangha (BBS) has been Launched on 11th April, 2015 at Aurangabad, Chief Guest for the function was Prof. Sushma Andhare. Main objective of BBS is to be instrumental in Economical and Cultural Development of Buddhist People in India. Contact Details:- Helpline +91-8888122228 Sms - +91-9923203546 Email - [email protected]
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 66
Sant Kabir Residential Hostel for Boys
Prabuddha Foundation (PF) has set-up a hostel for orphan, single parent children and homeless students at Saloba Vasti, At Post Khutgaon, Taluka Daund, District Pune, Maharashtra. Saloba Vasti, a Village surrounded by farms and trees, is located at about 60 km from Pune City and about 12 km off Pune Solapur Highway near Daund. The Prabuddha Foundation, a Government Recognized and registered NGO, has been promoted by Mr. Ravindra Bansode and Mr. Vijay Nag in 2008. PF is operating a Boys hostel since 2009. The infrastructure at the Boys Hostel includes three rooms to accommodate the student and basic facilities such as Kitchen, Bore-well, toilets and bathrooms. The entire infrastructure has been funded by the members of the Prabuddha Foundation under the leadership of Mr. Ravindra Bansode. Mr, Ravindra Bansode, aged 35 years, is in social movement for last 12 years. He was managing editor of Buddha Bharat for 7 years. Buddha Bharat is a magazine focusing on socio–political issues of Buddhists in India. Recognizing the efforts by Prabuddha Foundation, the Government of Maharashtra is funding the food and other basic expenses for Boys Hostel since the academic year 2012-13 for 24 students. The present students are from all religions, castes and most of them are either orphan or their parents cannot afford expenses for their education. Presently, the hostel accommodation is for students studying in 5th Standard to 10th Standard. They attend the ZP School in nearby village.
The Prabuddha Foundation has purchased 3500 sq. feet land and planning to acquire additional land for further expansion and for building a study rooms and library facilities for the students. From next year academic year Foundation is also planning to start in-house coaching for the students so that they can excel in academic field and achieve remarkable heights. The Foundation members’ viz. Sachin Ahire, Chandrakant Sonkamble, Adv. Ambadas Bansode, Ms. Deepali Chavan, Ms. Pallavi Harshe etc. are spending their personal time and money for this Nobel cause.
Our readers are requested to extend their help to this hostel so that better facilities can be provided to needy students.
Contact Details: Mr. Ravindra Bansode Prabuddha Foundation, Jetvan, 570, Ambedkar Nagar, Market Yard, Gul Tekadi, Pune 411037 Mobile Number +91-9850428410 Email [email protected]
● Year – 2 ● Issue – 6 ● May 2015 ● Buddhist Voice ● www.buddhistvoice.com ● Email: [email protected] 67