04/29/09
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LESSON 53
“E. Anban”
| 2009.03.29 |
Keynote speech given at The Second World Buddhist Forum |
A Harmonious World Comes from Harmonious Conditions
Presented by
Hsing Yun,
Nan Hua University Board of Trustees President,
BLIA World Headquarters President
Greetings, Director Yeh Xiaowen, Leaders, Venerables, and Distinguished Guests,
The
Second World Buddhist Forum is grateful to our distinguished leaders
for their assistance in allowing the unprecedented co-organization of
this Forum by Buddhists
from Two Sides of the Taiwan Strait and Three Regions as equally
respected parties. Not only is this historical event a grand occasion
to Buddhism from both sides of the Taiwan Strait, it is also a major
indicator of world peace to come. Therefore, this sheds tremendous
significance for all of us.
Speaking
of a harmonious world, the frequency of wars between nations and the
unending suffering in the world have raised humanity’s awareness to the
concept of coexistence and co-prosperity, and the greater capacity for
mutual assistance and mutual respect. Furthermore, only through
harmonious dialogues, communication and exchange will a “win-win
situation” that will bring joy and harmony to this world be
accomplished. Therefore, I would like to present for our discussion
the following four points regarding harmony: 1) Compassion and
Respect Will Bring Harmony; 2) Embracing All Differences Will Bring
Harmony; 3) Equality Between Self and Others Will Bring Harmony; and 4)
Coexistence and Co-prosperity Will Bring Harmony
1) Compassion and Respect Will Bring Harmony
Compassion
and respect are indispensable paths towards mutual harmony. In
Buddhism, unconditional loving-kindness and universal compassion are
displayed through a non-discrimination between you and I, or family or
stranger. Every sentient being, whether connected or unrelated to you
deserves your acceptance and deliverance. Compassion also embodies the
profound meaning of respect for the self and others. Compassion means
benefiting other beings and protecting life; in order words, respecting
the value of life. Compassion means treating family and foe as equals;
in order words, showing the magnanimity of mutual respect. Compassion
is the sharing of benefits; in other words, respecting all that the
multitude owns.
Every
buddha and bodhisattva in Buddhism embraces and changes the human world
with their compassion. In the past, the Buddha once prevented a cruel
war when he persuaded King Virudhaka to withdraw his army with the
touching comment, “the shade of your family means much more than any
other shade given.” Buddhists also frequently urge people to raise the
dependent and young with loving-kindness; to have sympathy for animals,
insects and moths, as well as those of low social status, who must rely
on others to survive; and refrain from using knives and canes to harm
lives. All of these are demonstrations of compassion and respect.
Thus, true compassion is based on respect for another’s situation and
offering the necessary aid to help others. Compassion is wisdom and
dedication that does not ask for rewards. It is a vow to accomplish
another’s wish, and also a fountain that nourishes the lives of all.
Compassion
and respect also embody the meaning of equality and acceptance. It is
a demonstration of the ideas on equality between buddha and sentient
beings, the sameness between sages and ordinary beings, and the oneness
between self and others. In particular, because we live in an era of
the “global village”, we need to think like global citizens. Be it
personal treatment of objects, interpersonal interactions, or even
mutual advantage and benefit between countries, compassion and respect
from both sides can turn animosity into peace and transform violence
into auspiciousness. In particular, because everything in this world
depends on the right conditions to manifest, my giving you a helping
hand today also means caring for myself; my hostility towards you also
means attacking myself. Compassion broadens our minds and turns
selfish love into higher respect and love for all sentient beings.
Thus compassion and respect are vital to a harmonious human world.
2) Embracing All Differences Will Bring Harmony
|
Every
single life in this world is unique. Just as for humans, we come from
different places, have different genders, use different languages and
texts, and adopt different thoughts, beliefs and lifestyles. Despite
the magnitude of differences, human beings are nevertheless closely
connected to each other and require the help of “conditions” to bring
out the best in one another in making this world colorful and
interesting. Therefore, anyone without the capacity to embrace others’
differences will not only fail to experience the beauty of these
conditions, but will also be incapable of acquiring insight into the
selflessness of all dharmas.
As
the saying goes, “tolerance makes greatness,” it is a noble virtue to
embrace others’ differences. The ocean is great because it allows all
rivers to flow into it. Emptiness is great because it embodies the majestic
myriad of phenomena. A heart big enough to embrace a family will make
one head of the family; a heart big enough for a whole city will make
one mayor of the city; a heart big enough for a whole nation will make
one leader of that nation; and if a heart is big enough for the whole
earth or even the three thousand dharma realms, it will correspond
perfectly to a buddha’s heart. Therefore, we must strive to resemble
the ocean and the vast emptiness in our capacity to embrace others’
differences, which will make our moral characters noble and perfect.
Speaking
of embracing others’ differences, Buddhism is the religion that most
advocates this. Buddhism has been able to blend harmoniously with the
world’s various cultures in the last two thousand years as a result of
its teachings on embracing and tolerance. When the Buddha delivered
sentient beings, anyone who had their minds set on the path were
accepted by the Buddha no matter what race, geographical background, or
religion they belonged to; this consequently caused Buddhism to spread
rapidly. After Buddhism spread eastwards into China, the thriving of
the Eight Buddhist Schools during the Sui-Tang dynasties enabled
Buddhism to prosper and shine. It continued to spread to other East
Asian and Western nations, enriching the local cultures encountered by
it. From this, it can be said that not only would embracing others’
differences not impair one’s own glory, but enhance even the
spectacular blossoming of different flowers.
Tolerance
is indeed the most treasured virtue that exists between heaven and
earth! As the Buddhist sutra says, “the mind can encompass as vast as
space, and as numerous as the grains in the world.” A mind broad enough
to embrace all phenomena in this world will give us the entire world.
Therefore, the only way to harmony is through embracing those who are
different from us. Once this is achieved, the world is bound to be
full of harmony, peace, and joy.
3) Equality between Self and Others Will Bring Harmony
The
concept of equality is fully expressed by the Buddhist saying, “Whether
sentient or non-sentient, all will attain the wisdom of the Buddha
together.” When the Buddha first established the Sangha community, his
practice of “monastics of different family origins all to share the
Sakya family name” shattered the age-old hierarchical caste system of
India. This also broke down such inequalities as those between rich
and poor, men and women, and old and young.
Equality is the fundamental spirit of Buddhism. Currently,
society is shouting for “gender equality”, “equal rights between
sexes,” and “racial equality” – all of these are trends of the modern
day. However, while everyone speaks the words of equality, the world
is still rife with inequalities. For example, there exist inequalities
between the rich and the poor, the wise and the ignorant, and between
the strong and the weak. It is due to the existence of inequalities
that wars, chaos, and disputes continue to arise in this world.
The
equality we speak of is not attained using forceful means to make
others oblige, but can only be achieved through treating others as your
own and putting yourself in other’s shoes. Nor is this equality blind,
self-willed, or an insistence to make everyone the same. Rather, it is
based on a rational respect for one another, where there are no
distinctions between big and small, rich and poor, or differences
between nations, races, self and others. To take into consideration
the pride and rights of others is the true meaning of equality.
The
world’s myriad of phenomena arises in many different ways; it is when
equality can be found within differences will harmony be attained
within contradiction. Thus, the concept of equality calls for
“appropriate utilization” and “teamwork.” It is similar to the
distribution of work amongst the six sense organs, where the usage of
the eyes for seeing, the ears for hearing, and the nose for smelling,
is an example of teamwork and appropriate utilization. The same
applies to humans: it is only with interdependence that we can
survive. We must not discriminate against others, give a cold-shoulder
to others, or compare ourselves and bicker over small matters with
others. As the proverb goes, the more we compare with others, the more
upset and suffering we feel. Acting and reacting with an equal mind
naturally brings peace and contentment. It is when everyone can regard
society with an equal mind that “all men are brothers,” and the “great
shared world,” which is also the “global village” is realized.
In
brief, Buddhism advocates dependent origination, where all phenomena
arise dependently and are thus closely related, and that all sentient
beings share the same buddha nature, with no differences. If we can
understand the truth of the equalities between sentient beings and
buddha, nature and appearance, self and others, or absolute and
phenomenal, then naturally there will be equality between the other and
the self. It is only when equality exists between the other and the
self that all inequalities in this world will be eradicated and harmony
amongst all achieved. This equality between the other and the self not
only beautifies the self, but also beautifies the masses as well as all
that exists in this world. It is when we can express our independent
virtuous characters within an understanding of oneness and coexistence,
and can support and complement each another, that we can create a
peaceful world together.
4. Coexistence and Co-prosperity Will Bring Harmony
Monotone is dull, uniformity produces no culture,
single taste is poor, and sameness makes no value.
~ National Language (Guo Yu)
The
above saying tells us that if there were only one type of tone, color,
taste or object in this world, this world would not sound as beautiful,
look as colorful, taste as delicious, or be as interesting. This
explains the importance of harmonious conditions.
The so-called “harmony” does not mean making everyone the same; instead it is about discovering similarities amongst the different, and embracing differences amongst the similar.
It is like how clothes come in all types of colors, and flowers of
different kinds blossom inside a garden. These will be a sight just as
long as the colors blend in with each other. There are wind
instruments, stringed instruments, keyboard instruments, and percussion
instruments within a band; and the melody that they produce will be as
pleasant to the ear just as long as the notes are played in harmony. A
dance may be presented with dancers of different body languages, but it
will be as artistic and beautiful just as long as these dancers are
presenting the same theme.
The
definition of human life under the principle of causes and conditions
shows that no human can exist independently; we must rely on each other
in order to coexist as one. The Buddhist “sangha” means a harmonious
community. In other words, it involves a group of people whose right
to a joyful and pure lifestyle is guaranteed by a harmonious
coexistence maintained by a set of rules and guidelines. Even though
different traditions such as Sectarian Buddhism, Mahayana Buddhism, and
Tibetan Buddhism have developed in Buddhism, we nevertheless coexist by
following the same Buddha and the same set of doctrines, and we have
embraced each other’s differences.. This is why Buddhism advocates
“oneness and coexistence,” as the universe is a life form of the “Great
Self” inside which all beings depend on each other to survive in order
to ensure the presence of harmonious conditions.
The
United States of America has always been known as “the big melting
pot,” and the greatness of this racial coexistence was demonstrated by
the election of their African-American president Barack Obama last
year. Another paradigm of coexistence is Singapore, a country which
serves as home to Malays, Chinese, and Indians, who are able to live
together while being able to preserve their own language, culture,
customs and lifestyles. The opportunity of coexistence and
co-prosperity makes Singapore a global leader in terms of her economic
and education successes.
An
overview on life shows the tremendous number of conditions we have been
granted by many other people in order to survive. Therefore we shall
also offer the same to others so that they too, can live a carefree
life. Every one of us can contribute our part and blend our individual
life into society, the country, the race, and even the universe, so
that the “Great Self” within which all forms of life coexist as one can
be accomplished.
I would like to end my speech with a story on the significance of harmonious conditions.
Once
King Milinda was presented with a fresh and delicious bowl of broth,
and Nagasena took this opportunity to ask the king a question,
“Your majesty, can you isolate the spicy, sour, salty and sweet tastes from this broth?
“That
would not be possible! All that is left of the ingredients is the
liquid soup; the different flavors have now all become one. No one can
isolate any taste at this point now.” Nagasena furthered the
opportunity and continued,
“Your
Majesty, our nation is just like this bowl of broth. It is a blend of
men and women, old and young, rich and poor, nobility and slaves. Yet
everyone is equal, for they are all citizens of this country, and
members of our society. It is a great hope that Your Majesty will
treat them with compassion and see them as a part of you. As a parent,
one must treat his children as equals no matter whether it is a girl or
a boy, and be obligated to raise them with appropriate means.”
The
establishment of a harmonious world will be similar to brewing this
bowl of broth. The right set of conditions must be present in order
for there to be harmony between one another, so that we can build a
better future for humanity as one.
My
best wishes to all of you. May earnest cultivation yield fruitful
harvest, and that you be surrounded with harmonious conditions.
8th may Buddha poornima celebration at Tailavaram village
Guduvanchery kancheepuranm district attaend with Mr Rajappa BSP
canditate for Parliment between 1o am -12 noon
In Dhamma,
E Anban
|
DATE
|
PLACE
|
MP CANDIDATE
|
CONTACT NO
|
|
27-04-09
|
ARANI
|
SANKARAN
|
9345639170
|
|
28-04-09
|
SIVAGANGAI
|
M.G. DHEVAR
|
9841120329
|
|
29-04-09
|
MADURAI
|
DHARBAR RAJA
|
9095907406
|
|
29-04-09
|
VIRUDHUNAGAR
|
KANAGARAJ IAS
|
9444907550
|
|
30-04-09
|
THENI
|
ILAIYARAJA
|
9786682739
|
|
30-04-09
|
DINDUGAL
|
SRINIVASA BABU
|
9940905098
|
|
1-05-09
|
ERODE
|
SIVAKUMARI
|
9003711050
|
|
1-05-09
|
COIMBATORE
|
RAMASUBRAMANIYAN
|
9842284411
|
|
2-05-09
|
THE NILAGIRI
|
KRISHNAN
|
9382120853
|
|
3-05-09
|
DHARUMAPURI
|
PURUSHOTAMAN
|
9444453419
|
|
3-05-09
|
KRISHNAGIRI
|
MOORTHY
|
9791910066
|
|
4-05-09
|
SELAM
|
BALASUBRAMANIYAN
|
9791900964
|
|
4-05-09
|
PERAMBALUR
|
SELVARAJ
|
9944910026
|
|
5-05-09
|
KANNIYAKUMARI
|
SIVAKAMI IAS
|
9444487856
|
|
6-05-09
|
CUDDALORE
|
AROKIA DOSS
|
9443193684
|
|
6-05-09
|
CHIDAMBARAM
|
RAJENDRAN
|
9865490303
|
|
7-05-09
|
VILLUPURAM
|
ANBIN POYYAMOZHI
|
9444353280
|
|
7-05-09
|
TIRUVANNAMALAI
|
GOVINDASAMY
|
9443006419
|
|
8-05-09
|
SRIPERUMBATHUR
|
RAJAPPA
|
9444787227
|
|
8-05-09
|
ARAKKONAM
|
MARRY JOHN
|
9444181037
|
|
9-05-09
|
CHENNAI
|
SANTHI
UNISH KHAN
|
9003096666
9840742039
|
|
10-05-09
|
TIRUVALLUR
|
ANANDHAN
|
9884004075
|
|
11-05-09
|
Posted By K Jeysankar BE, MBA, BL., –Posted By Jaishankar K to Bahjuan Samaj Party Tamilnadu at 4/27/2009 01:08:00 PM
NEW DELHI - India will hold its second phase of the 2009 general elections Thursday. Here are some facts:
Number of states: 13
Number of constituencies: 141
Number of voters: 194.8 million
Number of candidates: 2,041
Number of woman candidates: 121
Number of polling staff: 1 million
Number of polling stations: 223,320
Major parties: Bharatiya Janata Party (113 candidates), Congress (117),
Bahujan Samaj Party (122), Communist Party of India-Marxist (9),
Nationalist Congress Party (23), Communist Party of India (17) and
Rashtriya Janata Dal (15).
Every sixth candidate is a crorepati
The
influence of money – and not ideologies – has perceptibly gone up in
the elections to the 15th Lok Sabha. There are more crorepatis in the
fray than ever before.
In the 2004 elections to the 14th Lok Sabha, 9 per cent of the
candidates were crorepatis. Five years later, the figure stands at 15.5
per cent, according to National Election Watch data.
The data covering the contestants for 401 parliamentary seats in the
first three phases and in Delhi and Rajasthan in the fourth phase state
that of the 5,573 candidates in the fray, 862 have assets of more than
Rs 1 crore. The data also show sharp increases in the assets of those,
who got elected in 2004. About 125 common candidates in 2004 and 2009
account for an average asset increase of over 130 per cent.
Crorepatis in Delhi, the increase since 2004 is 755 per cent, while it is about 450 per cent in Mumbai.
Most of the super-rich candidates come from the south and west-based
regional parties. The Telangana Rashtra Samiti and the Telegu Desam
Party in Andhra Pradesh account for 77 per cent and 71 per cent,
respectively, of crorepati candidates, while in Karnataka, about 63 per
cent of the Janata Dal (United) candidates are crorepatis against the
BJP 45 per cent.
In the west, about 90 per cent of the candidates put up by the
Maharashtra Navnirman Sena are crorepatis, while the figure for the
Nationalist Congress Party is 50 per cent. In Goa, about 33 per cent of
all the candidates are crorepatis.
Professor Arun Kumar of the School of Economics at Jawaharlal Nehru
University, who conducted studies on the role of money in electoral
politics, said, “The evil in the electoral politics of the south is
money power, and not muscle power like in Bihar and UP.”
However, the national parties are not lagging far behind. Of the 356
Congress candidates, close to 50 per cent are crorepatis, while the
BJP’s figure is about 40 per cent. But the Left parties have the lowest
number of crorepatis in the fray. The Bahujan Samaj Party, which has
the richest contestant this time – Deepak Bhardwaj worth Rs 603 crore
from west Delhi – has 25.6 per cent crorepati candidates.
Gandhians and freedom fighters Shambu Nath Sharma and L.C. Jain
said, “The day is not too far when Parliament will become an exclusive
club of crorepatis and criminals.”
Scorned Women Await The Ides of May
Akbar Khan
Bhopal, April 28, 2009
With political arc lights focused around regional parties rocking
the rickety pan-Indian boat, female protagonists have sensed reprieve,
ahead of Phase III of the staggered five-leg polls for the 15th Lok
Sabha, and are counting on election results to mark their coming of age
in the male dominated bastion of Indian politics.
Indications suggest that the next government in the country, in all
likelihood, will comprise of at least two, if not more, of the
country’s top female politicians – Sonia Gandhi, Mayawati, Mamata
Banerjee and of course Jayalalitha.
As of now, Sonia Gandhi – at the helm of the Congress - has thrown
in her bit behind Mamata Banerjee while both Mayawati and Jayalalitha
have decided to play their aces safe and close to their bosom. But the
politically astute suggest that the situation may witness huge changes
after the ides of May bring in the election results and respite for the
trio.
Mamata and Jayalalitha had suffered huge electoral reversals during
the 2004 LS polls while Mayawati had barely managed to cut the grade.
But this time around the May 16 declaration of poll results is likely
to mark a phoenix like rise of the trio that has often been scorned at
by its male counterparts.
Depending on how and which way the vote swings larger political
outfits – The Congress and the BJP - are already hinging hopes of a
future government on these well-rounded feminine shoulders.
Back in 2004, Mayawati emerged as the strongest female politician
outside of the national parties while ending second behind arch-rival
Samajwadi Party with a tally of 19 from the total 80 Lok Sabha segments
in Uttar Pradesh.
The situation was far worse for the Mamata Banerjee led Trinamool
Congress, which contesting the elections on its own, had just managed
to scrape in a single parliamentary win in West Bengal where the CPM
bagged 26 out of the total 42 LS seats in the state.
In Tamil Nadu, the AIADMK under Jayalalitha suffered a huge ignominy
with her party failing to register a single victory in face of a DMK
onslaught which ended with a spectacular tally of 16 from the state’s
total 39 LS seats.
But that was then, a lot of political water and blood has flowed
under the bridge since the last parliamentary outing and this year the
political outfits headed by the trio are said to be on the make and
vowing to vote out their political opponents.
UP chief minister Mayawati, spurred on by a mammoth 2007 win in UP
Vidhan Sabha polls, has emerged as a key contender for the top office
in the country. Many say that her control of 206 of the state’s 402
assembly segments will serve as the foundation of her best-ever showing
in the state.
Riding a crest with the social engineering ploy, the Mayawati
campaign is said to be counting on a split in the state’s ‘secular’
vote and the Congress’ refusal to ink a pre-poll pact with the Samawadi
Party, to emerge from the contest with flying colours.
SP chief Maulayam Singh’s decision to take top BJP leader and former
chief minister Kalyan Singh under his wings is also said to have given
flight to Bahujan Samaj Party dream of catapulting the Dalit leader to
the top office on the Race Course Road.
Prospects of the Trinamool Congress under Mamata Banerjee, who
finally acceded to Congress overtures for a pre-poll alliance in the
state, are said to have hit a high with the polls in the state now
being billed a straight face-off between the ruling CPM and the
Congress-Trinamool alliance.
Her anti-land acquisition campaign in the state, however, was a
double edged sword that could dwarf her campaign at a time when the
Left parties are said to be in the midst of policy differences and
batting on an uneasy wicket.
Jayalalitha, after an uncharacteristic quiet, recently returned to
the political thick amid indications of the plight of the civilian
Tamil population in Sri Lanka wrecking havoc on the DMK in the state.
A fast mover the former film actress now heads a pro-Tamil civilian
alliance that has forced a string of somersaults and backward flips out
of DMK patriarch Karunanidhi who appears to be getting more and more
crunched between a rock and a hard place.
With the Mayawati – Mamata – Jayalalitha trio all set to take
centre-stage, maybe the next government will be pushed into ensuring
the passage of a crucial bill reserving the presence of women in
parliament.
Mulayam misused development funds: Mayawati
Lucknow, April 27 (IANS) Uttar Pradesh Chief
Minister and Bahujan Samaj Party supremo Mayawati Monday charged rival
Samajwadi Party president Mulayam Singh Yadav with misusing the state’s
development funds, saying that as many as 1,000 villages could have
been developed with the amount.
“The money spent by Mulayam Singh for giving a facelift to (his native
village) Saifai alone could have brought development in 1,000 villages
of the state,” Mayawati said at an election rally in Etawah district.
Saifai village is situated in Etawah, about 200 km from here.
“I could have also done the same for my native village in Uttar
Pradesh. But, as chief minister I focused on all-round development of
the state and took developmental schemes in villages only on the basis
of backwardness.”
The BSP chief also accused Mulayam Singh of promoting dynastic politics.
“Mulayam must realise that the place where he has reached today is
not only because of Ram Manohar Lohia. Icons like Dr. B.R. Ambedkar and
others have also played an important role in helping people like
Mulayam Singh rise.”
She said if this had not happened, Mulayam Singh and his family members would have been grazing cattle under a feudal lord.
Maya ticks Sanjay Dutt off for “jhappi pappi” remarks
Lucknow, April 27 : Uttar Pradesh Chief Minister Mayawati today ticked
off Samajwadi Party leader and actor Sanjay Dutt for his “jhappi and
pappi” (hug and kiss) remarks saying BSP did not believe in exchanging
such gestures with persons having criminal antecedents who are instead
put behind bars.
“Leave aside outsiders, even his (Sanjay Dutt) sister Priya Dutt
had refused to take jhappi and pappi from him. Let me clarify that as
far BSP is concerned, it does not believe in taking jhappi from a
person having a criminal record. Instead, they are put behind bars,”
Mayawati said reacting to Dutt’s remarks that he will give “jhappi” to
her.
Addressing an election rally here, she said SP had a hard time in
selecting a candidate for Lucknow parliamentary constituency and named
Sanjay Dutt as its nominee.
“Sanjay Dutt is barred by the Supreme Court to contest the
election. He is now indulging in fake Gandhigiri and is offering jhappi
and pappi to the people along with Amar Singh,” she said.
Attacking the SP for accusing BSP of inducting criminals in the
party, Mayawati said had it been so Samajwadi Party would have ceased
to exist as all the criminals were there only.
Radio Pakistan comes to the aid of Aboriginal Inhabitants of Jambudipa, that is the Great Prabuddha Bharath (SC/STs)
Abohar, April 28 (ANI): Radio Pakistan’s prime concern is the
welfare of aboriginal inhabitants in Jambudipa.
In the latest Punjabi Durbar programme, Radio Pakistan has alleged
that people belonging to the SC (Scheduled Caste) and ST (Scheduled
Tribes) in Prabuddha Bharath are subjected to inhuman treatment.
The programme has alleged that upper caste Brahmins don’t allow the
lower castes to pray in temples or fetch water from their wells.
The allegations have been dismissed as baseless by Dr. Kuldeep Singh of Bahujan Samaj Party (BSP).
“Pakistan is trying to create divisions in the country by asserting
that the concept of casteism overpowering Prabuddha Bharath. As the district head
of Bahujan Samaj Party I want to say that the system of casteism is the
issue of the past. At present, in Bahujan Samaj Party people of
different castes like Brahmins, Thakur, Kshatriya, Vaishya, Jatt Sikh
to the people like schedule castes and schedule tribes
work together for the betterment and the progress of the country,” said
Dr. Kuldeep Singh.
“I want to ask Pakistan about its system of casteism, where people
are fighting one another. Such conditions will not be there in any
other country of the world,” said Dr. Singh.
“At a time when Prabuddha Bharath and Pakistan were united, the situation was
very bad. Dr. Bhim Rao Ambedkar wrote our Constitution, which came into
force on 26th January 1950. Since then the concept of casteism has been
reduced to a great extent. He created a feeling of togetherness and
brotherhood in the people of different castes and helped them in
getting their rights.”
The broadcasters of Radio Pakistan need to study the Indian
Constitution before airing baseless allegations about Prabuddha Bharath. It must
remember that that all, irrespective of caste, creed, and
religion have the Right to Equality.
In Uttar Pradesh, the people irrespective of their caste or creed or
without any pressure of any community elected their leader Ms.
Mayawati.
Moreover, people of the SC/STs, today enjoy reservation in
almost all government jobs and education institutes across the country.
(ANI)