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Buddhism, Democracy and Dr. Ambedkar: the Building of Indian National Identity Milind Kantilal Solanki, Pratap B
International Journal of English, Literature and Social Science (IJELS) Vol-4, Issue-4, Jul – Aug 2019 https://dx.doi.org/10.22161/ijels.4448 ISSN: 2456-7620 Buddhism, Democracy and Dr. Ambedkar: The Building of Indian National Identity Milind Kantilal Solanki, Pratap B. Ratad Assistant Professor, Department of English, KSKV Kachchh University, Bhuj, Gujrat, India Research Scholar, Department of English, KSKV Kachchh University, Bhuj, Gujrat, India Abstract— Today, people feel that democratic values are in danger and so is the nation under threat. Across nations we find different systems of government which fundamentally take care of what lies in their geographical boundaries and the human lives living within it. The question is not about what the common-man feels and how they survive, but it is about their liberty and representation. There are various forms of government such as Monarchy, Republic, Unitary State, Tribalism, Feudalism, Communism, Totalitarianism, Theocracy, Presidential, Socialism, Plutocracy, Oligarchy, Dictatorship, Meritocracy, Federal Republic, Republican Democracy, Despotism, Aristocracy and Democracy. The history of India is about ten thousand years and India is one of the oldest civilizations. The democratic system establishes the fundamental rights of human beings. Democracy also takes care of their representation and their voice. The rise of Buddhism in India paved the way for human liberty and their suppression from monarchs and monarchy. The teachings of Buddha directly and indirectly strengthen the democratic values in Indian subcontinent. The rise of Dr. Ambedkar on the socio-political stage of this nation ignited the suppressed minds and gave a new hope to them for equality and equity. -
Ambedkar and the Dalit Buddhist Movement in India (1950- 2000)
International Journal of Arts Humanities and Social Sciences Volume 2 Issue 6 ǁ July 2017. www.ijahss.com Ambedkar and The Dalit Buddhist Movement in India (1950- 2000) Dr. Shaji. A Faculty Member, Department of History School of Distance Education University of Kerala, Palayam, Thiruvananthapuram Bhimrao Ramji Ambedkar was one of the most remarkable men of his time, and the story of his life is the story of his exceptional talent and outstanding force of character which helped him to succeed in overcoming some of the most formidable obstacles that an unjust and oppressive society has ever placed in the way of an individual. His contribution to the cause of Dalits has undoubtedly been the most significant event in 20th century India. Ambedkar was a man whose genius extended over diverse issues of human affairs. Born to Mahar parents, he would have been one of the many untouchables of his times, condemned to a life of suffering and misery, had he not doggedly overcome the oppressive circumstances of his birth to rise to pre-eminence in India‘s public life. The centre of life of Ambedkar was his devotion to the liberation of the backward classes and he struggled to find a satisfactory ideological expression for that liberation. He won the confidence of the- untouchables and became their supreme leader. To mobilise his followers he established organisations such as the Bahishkrit Hitkarni Sabha, Independent Labour Party and later All India Scheduled Caste Federation. He led a number of temple-entry Satyagrahas, organized the untouchables, established many educational institutions and propagated his views through newspapers like the 'Mooknayak', 'Bahishkrit Bharat' and 'Janata'. -
Ambedkar's Vision
Ambedkar’s Vision The Buddhist revival in India ignited by Dr. B.R. Ambedkar more than fifty years ago has brought millions of the country’s most impoverished and marginalized people to the Buddhist path. There is much we can learn from them, says Alan Senauke. buddhadharma: the practitioner’s quarterly SPRING 2011 62 PHOTO PHIL CLEVENGER (Facing page) Dr. B.R. Ambedkar painted on a wall in Bangalore, India With justice on our side, I do not see how we can lose our HIDDEN IN PLAIN SIGHT, a modern Buddhist revolution is battle. The battle to me is a matter of joy… For ours is a gaining ground in the homeland of Shakyamuni. It’s being led battle not for wealth or for power. It is a battle for freedom. by Indian Buddhists from the untouchable castes, the poorest It is a battle for the reclamation of the human personality. of the poor, who go by various names: neo-Buddhists, Dalit Buddhists, Navayanists, Ambedkarites. But like so much in — Dr. B.R. Ambedkar, their lives, these names carry a subtle odor of condescension All-India Depressed Classes Conference, 1942 that suggests their kind of Buddhism is something less than the real thing. In the children’s hostels and schools of Nagpur or modest viharas in Mumbai’s Bandra East slums and the impoverished Dapodi neighborhood in Pune, one finds people singing simple PHOTOS ALAN SENAUKE H63 SPRING 2011 buddhadharma: the practitioner’s quarterly When Ambedkar returned to India to practice law, he was one of the best-educated men in the country, but, as an untouchable, he was unable to find housing and prohibited from dining with his colleagues. -
AN EGALITARIAN EQUATION in INDIA TODAY (Engaged Buddhism
Volume: III, Issue: I ISSN: 2581-5828 An International Peer-Reviewed Open GAP INTERDISCIPLINARITIES - Access Journal of Interdisciplinary Studies ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY (Engaged Buddhism And The Impact Of Buddhist Philosophy In Transforming Our Social World In Terms Of Egalitarianism And Social Justice) Dr. Preeti Oza St. Andrew‟s College University of Mumbai Abstract Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. -
Sacralizing the Secular. the Ethno-Fundamentalist Movements Enzo Pace1
http://dx.doi.org/10.5007/2175-7984.2017v16n36p403 Sacralizing the Secular. The Ethno-fundamentalist movements Enzo Pace1 Abstract Religious fundamentalist movements regard the secular state as an enemy because it claims to codify its power as if God did not exist. Those movements consider their religion the repository of absolute truth, the ultimate source legitimizing human laws. Therefore, although they are post- secular, at the same time they endeavor to transform religious principles into political agendas. Indeed, militants often act in accordance with political objectives in the attempt to assert the primacy of their own faith over that of others. They move within contemporary societies in the name of a radical political theology. The main arguments based on two case studies: Bodu Bala Sena in Sri Lanka and the movements for the Hindutva in India. Keywords: Fundamentalism. Ethno-nationalism. Secular state. Introduction This article contains some reflections on the links between secularization, the secular state and fundamentalism. Religious fundamentalist movements, which act on behalf and in defense of an absolute transcendent truth, regard the secular state as an enemy because it claims to codify its power etsi Deus non daretur2, that is, independently of any religious legitimation. Those movements consider their religion the repository of absolute truth, the ultimate source legitimizing human laws. Hence the paradox of their beliefs 1 Professor de Sociologia e Sociologia da Religião na Universidade de Pádua (Itália), onde dirige o departamento de sociologia (DELETE). Professor visitante na École des Hautes Etudes en Sciences Sociales (Paris) e antigo presidente da Sociedade Internacional para a Sociologia das Religiões (ISSR/SISR). -
New Buddhism for New Aspirations
New Buddhism for New Aspirations Navayana Buddhism of Ambedkar and His Followers Virginia Hancock This article begins with an overview of Navayana Buddhism from two perspectives, that of Ambedkar himself, based on his “Buddhist gospel” The Buddha and His Dhamma, and that of practioners in Maharashtra, based available academic scholarship. In the case of Ambedkar’s understanding of Buddhism, I will focus mostly on the changes he made to more traditional presentations of Buddhism. In the case of Maharashtran practitioners, I will attempt to draw some broad conclusions about their relationship to this relatively new religion. The centrality of the figure of Ambedkar in Navayana Buddhism, as well as Navayana Buddhist’s lack of conformity with Ambedkar’s understanding of Buddhist principles as articulated in The Buddha and His Dhamma, will guide me in my conclusions about the ways outside observers might want to move forward in the study of this relatively new religion. mbedkar wrote The Buddha entirely of suffering then there is and His Dhamma with the no incentive for change. Aintent of creating a single The doctrines of no-soul, karma, text for new Buddhists to read and rebirth are incongruous. It is and follow. His introduction outlines illogical to believe that there can be four ways in which previous karma and rebirth without a soul. understandings of Buddhist doctrine The monk’s purpose has not are lacking: been presented clearly. Is he The Buddha could not have had supposed to be a “perfect man” his first great realization simply or a “social servant”? because he encountered an old As these rather sweeping man, a sick man, and a dying man. -
Buddhism Vs Hinduism
Buddhism vs hinduism Continue Hinduism and Buddhism redirects here. For this book, see Religion in India: Sociology of Hinduism and Buddhism. Buddhist History Timeline Gautama French Sect Silk Road Transmission Part of the series of Buddhist decline of the Indian Subcontinental After Buddhist Buddhist Modernism Dharma Concept 4 Noble Truth Noble Eight Fold Pas dharma Wheel 5 Aggregate Suffering Unfulmenned Non-Self-Supporting Origin Middle way Emptive Moral Karma Regeneration Saṃsāra Cosmology Buddhist TextsBuddavakana Early Buddhist Texts Tripiṭaka Daiwana Canon Tibetan Canon Canon Canon Missing Three Gems To The Way of Buddhism Three Gems Buddhist Way 5 Commandments Meditation Philosophical Reasoning Devotion Practices Mindful Merit The pilgrimage of the worship of the monastery which forbids the aid to the Enlightenment monastery Nirvāṇa Awakening four stages Acht Pratier Buddha Body Shutva Buddha Buddha Tradition Serada Paris Majayana Hinayana Chinese Chinese Vajayana Tibet Navarana Country Bhutan Cambodia China Korea Laos Mongolian Sri Lanka Taiwan Thailand Tibet Vietnam Overview Religious Portal vte Hindu History History Indian History Veda Religion Śramaṇa Tribal Religious Major Traditional Vaish navism Saktism Smartism Saminarianism Trimurtis Trimurti Brahma Vishnu Shiva Other Major Devas / Devis Vedic Indra Agni Prajapati Rudra Debi Saraswati Usuna Vayu Post-Vedic Durga Ghanesha Hanuman Kali Kartikeya Krishna Lakshmi Parvati Radha Rama Shakti Sita Saminarayan Concepts Worldview Hindu Cosmology Puranic Chronology Hindu mythology -
Answer Key & Exp for GS Prelim Test-5 Held on 23 Rd Dec' 2018
Answer Key & Exp for GS Prelim Test-5 held on 23rd Dec’ 2018 1. Consider the following statements about the Mauryan economy: (1) Slavery was absent during the Mauryan reign but emerged during the time of the Kushanas. (2) The use of currency as a medium of exchange was popular during the Mauryan times. (3) There was remarkable growth of settled agriculture during the Mauryan times. Which of the statements given above is/are correct? (a) 2 only (b) 1 and 3 only (c) 2 and 3 only (d) 1, 2 and 3 Answer: (c) Explanation: Statement 1 is incorrect. It is known that the Mauryans owned large farms known as ‘Sita’ which were worked by numerous slaves and hired labourers. Also, Kautilya in his Arthashastra mentioned elaborately about slaves, both men and women. Statement 2 is correct. The use of currency which began in the pre-Mauryan period became a fairly common feature of the Mauryan period. Currency was used to trade goods and the government paid its officers in cash. It is evident from a large number of coins of Mauryan age found at many places like U.P. and Bihar. Statement 3 is correct. Large-scale clearing of land by the State as well as the cultivation of Crown land under the direct supervision of State’s officers led to an unprecedented growth of settled agriculture, especially in the Gangetic valley. Source: Vajiram and Ravi Yellow book- “Ancient India”- Chapter 6, Page 48-49. 2. Consider the following terms used during the Mauryan times: Term Used for 1. -
This Project Has Provided Additional Documentation in A
The Way Forward 10 Year Strategic Roadmap for the International Network of Engaged Buddhists (2018-2027) INEB Secretariat Office: 666 Charoennakorn Road, Klongsan, Bangkok 10600 Siam (Thailand) Tel: +66 (02) 4289331 - 2 Fax: +66 (02) 8601278 E-mail: [email protected] Website: www.inebnetwork.org Contents 1) The Story of INEB 2) The Way Forward: A Strategic Roadmap for INEB in the Next Decade 3) INEB Concept Papers and Action Groups 1. INEB Institute for Transformative Learning 2. Buddhist “Chaplaincy” Training 3. Community Buddhist Leaders 4. Buddhism and Conflict Transformation 5. International Forum on Buddhist-Muslim Relations 6. Empowerment of the Bhikkhuni Sangha 7. Capacity-Building for Marginalized Buddhism 8. Asian Network of Buddhists for Child Protection 9. Economics for a Sustainable Planet 10. Inter-religious Climate and Ecology Network 11. Eco-Temple Community Development Project 4) Explanation of Strategic Planning Process The Way Forward 2 10 Year Strategic Roadmap for the International Network of Engaged Buddhists (2018-2027) The Story of INEB The Roots of Engaged Buddhism Shakyamuni Buddha advised monks, nuns, and lay people how to work to benefit society with ethical and altruistic intention and actions. Despite the Buddha’s clear counsel, Buddhists today do not always apply the Dharma for social change. Instead, Buddhists around the world often focus only on their own meditation or ritual practices, scarcely recognizing the suffering just beyond the walls of their temple or Dharma center. Indeed, many teachers and senior Sangha members only teach or preach and choose not to encounter intimately those in suffering through deep listening. Buddhist social activism as a movement arose in the late nineteenth and early twentieth century with both ordained Sangha and lay responses to colonialism, foreign invasion, Westernization, and the injustices of oppression. -
B. R. Ambedkar from Wikipedia, the Free Encyclopedia Jump To: Navigation, Search
B. R. Ambedkar From Wikipedia, the free encyclopedia Jump to: navigation, search Bhimrao Ramji Ambedkar Ambedkar delivering a speech to a rally at Yeola, Nashik, on 13 October 1935 April 14, 1891(1891-04-14) Born Mhow, Central Provinces, British India (now in Madhya Pradesh) December 6, 1956(1956-12-06) (aged 65) Died Delhi, India Nationality Indian Other names Baba, Baba Saheb , Bhima , Mooknayak M.A.,PH.D.,D.Sc.,LL.D.,D.LITT.,BARRIST Education ER-AT-LAW University of Mumbai Columbia University Alma mater University of London London School of Economics Organization Samata Sainik Dal, Independent Labour Party, Scheduled Castes Federation, Buddhist Society Of India 1st Law Minister of India, Chairman of the Title Constitution Drafting Committee Political Republican Party of India party Political Ambedkar(ite) Buddhism movement Religion Buddhism Ramabai Ambedkar (m. 1906) «start: (1906)»"Marriage: Ramabai to B. R. Ambedkar" Location: (linkback:http://en.wikipedia.org/wiki/B._R._ Spouse Ambedkar), Savita Ambedkar (m. 1948) «start: (1948-04-15)»"Marriage: Savita Ambedkar to B. R. Ambedkar" Location: (linkback:http://en.wikipedia.org/wiki/B._R._ Ambedkar) Awards Bharat Ratna (1990) Bhimrao Ramji Ambedkar (Marathi: डॉ.भीमराव रामजी आंबेडकर [bʱiːmraːw raːmdʑiː aːmbeːɽkər]; 14 April 1891 — 6 December 1956), also known as Babasaheb, was an Indian jurist, political leader, Buddhist activist, philosopher, thinker, anthropologist, historian, orator, prolific writer, economist, scholar, editor, revolutionary and a revivalist for Buddhism in India. He was also the chief architect of the Indian Constitution[citation needed]. Born into a poor Mahar (then considered an Untouchable caste) family, Ambedkar spent his whole life fighting against social discrimination, the system of Chaturvarna — the categorization of Hindu society into four varnas — and the Hindu caste system. -
Nibbāna in Engaged Buddhism: a Practical Application by Engaged Buddhist Leaders
z Available online at http://www.journalcra.com INTERNATIONAL JOURNAL OF CURRENT RESEARCH International Journal of Current Research Vol. 10, Issue, 09, pp.73984-73990, September, 2018 DOI: https://doi.org/10.24941/ijcr.32202.09.2018 ISSN: 0975-833X RESEARCH ARTICLE NIBBĀNA IN ENGAGED BUDDHISM: A PRACTICAL APPLICATION BY ENGAGED BUDDHIST LEADERS *Phan Anh Duoc and Thich Dong Dac Ph.D Research Scholar, Gautam Buddha University, Greater Noida, Uttar Pradesh, India ARTICLE INFO ABSTRACT Article History: It can be said that the concept of Nibbāna has been spent various stages in its process and Received 10th June, 2018 development in the nature of recognition. Therefore, it is necessary to examine the process of Received in revised form development of concept Nibbāna in main periods of Buddhism. It can be listed in four main periods of 17th July, 2018 Buddhism: Early Buddhism, Buddhist Sect Period, Mahāyāna Buddhism and Vajrayāna Buddhism. Accepted 20th August, 2018 Especially, with the development of Engaged Buddhist Movement, the concept of Nibbāna has been th Published online 30 September, 2018 changed under the form of applied aspects. In this paper, various ways of understanding the concept of Nibbāna by modern engaged Buddhists such as Dr. Ambedkar, A.T. Aryaratne, Most Venerable Thich Key Words: Nhat Hanh...etc. have been given in a possible way for a comprehensive recognition. The modern Nibbāna, Engaged Buddhism, engaged Buddhists are chosen under the aspects of Buddhist schools. They are good exemplars in Engaged Buddhist Leader. their respective traditions such as A.T. Aryaratne in Theravada tradition, Most Venerable Thich Nhat Hanh in Mahayana Buddhism, H.H. -
The Caste System in India: a Study of Ambedkar’S Philosophies
====================================================================== Language in India www.languageinindia.com ISSN 1930-2940 Vol. 18:10 October 2018 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ===================================================================== The Caste System in India: A Study of Ambedkar’s Philosophies Renjini. P., Ph.D. Research Scholar ================================================================= Abstract Dr. Ambedkar is the establisher of a new society. He destroyed a society, which had been given important to inequality. He made the society to treat all men and women equally with respect. The lower class people of India enjoy a life of dignity and pride today because of him. Baba Sahib Ambedkar is the father of our constitution and not just a Dalit leader, but a national leader. The scholars argue that he is a leader to all worlds .The philosophies of Dr. Ambedkar are the hope and remedy for all the evil caused in the society. The Dalits have been facing pain and sufferings for a long period. The outcast people believe that the next era will be theirs and they wanted to discard all the evil forces, economic forces, political forces, religious forces, social cultural forces, and established Dalitism as the universal alternative. Dr. Ambedkar had clearly exposed the life style of Dalit to the world. He presented the Aryan invasion’s impact on Dalit history. The declaration of Dr. Ambedkar era is the conscious and deliberate decision of the Dalits in India. It has the meaning that the Dalits too independently live in India. The paper evaluates that the Dr. Ambedkar as a multi-personal personality. It also examines his role as a social activist, humanist, Buddhist, and Dalit liberator.