The father of Social Democracy and the Great Indian Constitution Babasaheb Dr BR Ambedkar’s 126th Birth anniversary greetings and wishes to all our brothers and sisters dears and nears. Make yourself free to attend the garlanding program at BSP Head Office on 14-4-2017 at 10:30 am. Thank you.
The Buddha had gone beyond all worldly affairs, but
still gave advice on good government.
came from a warrior caste and was naturally brought into association with kings, princes
and ministers. Despite His origin and association, He never resorted to the influence of
political power to introduce His teaching, nor allowed His Teaching to be misused for
gaining political power. But today, many politicians try to drag the Buddha’s name into
politics by introducing Him as a communist, capitalist, or even an imperialist. They have
forgotten that the new political philosophy as we know it really developed in the West
long after the Buddha’s time. Those who try to make use of the good name of the Buddha for
their own personal advantage must remember that the Buddha was the Supremely Awakened
One who had gone beyond all worldly concerns.
There is an inherent problem of trying to intermingle
religion with politics just like the RSS and the BJP. The basis of religion is morality, purity and faith, while that
for politics is power. In the course of history, religion has often been used to give
legitimacy to those in power and their exercise of that power. Religion was used to
justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of
art and culture and divide the society in the name of religion and castes.
When religion is used to pander to political whims, it has
to forego its high moral ideals and become debased by worldly political demands.
The thrust of the Buddha Dhamma is not directed to the
creation of new political institutions and establishing political arrangements. Basically,
it seeks to approach the problems of society by reforming the individuals constituting
that society and by suggesting some general principles through which the society can be
guided towards greater humanism, improved welfare of its members, and more equitable
sharing of resources.
There is a limit to the extent to which a political system
can safeguard the happiness and prosperity of its people. No political system, no matter
how ideal it may appear to be, can bring about peace and happiness as long as the people
in the system are dominated by greed, hatred and delusion like the RSS and BJP indulge in. In addition, no matter what
political system is adopted, there are certain universal factors which the members of that
society will have to experience: the effects of good and bad kamma, the lack of real
satisfaction or everlasting happiness in the world characterized by dukkha
(unsatisfactoriness), anicca (impermanence), and anatta (egolessness). To
the Buddhist, nowhere in Samsara is there real freedom, not even in the heavens or
the world of Brahama.
Although a good and just political system which guarantees
basic human rights and contains checks and balances to the use of power is an important
condition for a happy in society, people should not fritter away their time by endlessly
searching for the ultimate political system where men can be completely free, because
complete freedom cannot be found in any system but only in minds which are free. To be
free, people will have to look within their own minds and work towards freeing themselves
from the chains of ignorance and craving. Freedom in the truest sense is only possible
when a person uses Dhamma to develop his character through good speech and action and to
train his mind so as to expand his mental potential and achieve his ultimate aim of awakenment.
While recognizing the usefulness of separating religion
from politics and the limitations of political systems in bringing about peace and
happiness, there are several aspects of the Buddha’s teaching which have close
correspondence to the political arrangements of the present day. Firstly, the Buddha spoke
about the equality of all human beings long before Abraham Lincoln, and that classes and
castes are artificial barriers erected by society. The only classification of human
beings, according to the Buddha, is based on the quality of their moral conduct. Secondly,
the Buddha encouraged the spirit of social -co-operation and active participation in
society. This spirit is actively promoted in the political process of modern societies.
Thirdly, since no one was appointed as the Buddha’s successor, the members of the Order
were to be guided by the Dhamma and Vinaya, or in short, the Rule of Law. Until today very
member of the Sangha is to abide by the Rule of Law which governs and guides their
Fourthly, the Buddha encouraged the spirit of
consultation and the democratic process and not by tampering the EVMs to win elections murdering all the democratic institutions. This is shown within the community of the Order
in which all members have the right to decide on matters of general concern. When a
serious question arose demanding attention, the issues were put before the monks and
discussed in a manner similar to the democratic parliamentary system used today. This
self-governing procedure may come as a surprise to many to learn that in the assemblies of
Buddhists in India 2,500 years and more ago are to be found the rudiments of the
parliamentary practice of the present day. A special officer similar to ‘Mr. Speaker’ was
appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to
see if the quorum was secured. Matters were put forward in the form of a motion which was
open to discussion. In some cases it was done once, in others three times, thus
anticipating the practice of Parliament in requiring that a bill be read a third time
before it becomes law. If the discussion showed a difference of opinion, it was to be
settled by the vote of the majority through balloting.
The Buddhist approach to political power is the
moralization and the responsible use of public power. The Buddha preached non-violence and
peace as a universal message. He did not approve of violence or the destruction of life,
and declared that there is no such thing as a ‘just’ war as today practiced by the RSS that encourages terrorism, intolerance, violence, militancy, shooting, lynching, lunatism, mentally retardedness canniballism by just 1% chitpawan brahmins against 99% sarvajan samaj i.e., all societies. Buddha taught: ‘The victor breeds
hatred, the defeated lives in misery. He who renounces both victory and defeat is happy
and peaceful.’ Not only did the Buddha teach non-violence and peace, He was perhaps the
first and only religious teacher who went to the battlefield personally to prevent the
outbreak of a war. He diffused tension between the Sakyas and the Koliyas who were about
to wage war over the waters of Rohini. He also dissuaded King Ajatasattu from attacking
the Kingdom of the Vajjis.
The Buddha discussed the importance and the prerequisites
of a good government. He showed how the country could become corrupt, degenerate and
unhappy when the head of the government becomes corrupt and unjust like the RSS Chief Mahan Bagawath, Modi, Amit Shah, Sanyasi Adhyanath etc. He spoke against
corruption and how a government should act based on humanitarian principles.
The Buddha once said, ‘When the ruler of a country
is just and good, the ministers become just and good; when the ministers are just and
good, the higher officials become just and good; when the higher officials are just and
good, the rank and file become just and good; when the rank and file become just and good,
the people become just and good.’(Anguttara Nikaya)
In the Cakkavatti Sihananda Sutta, the Buddha said
that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could
arise from poverty. Kings and governments may try to suppress crime through punishment,
but it is futile to eradicate crimes through force.
In the Kutadanta Sutta, the Buddha suggested
economic development instead of force to reduce crime. The government should use the
country’s resources to improve the economic conditions of the country. It could embark on
agricultural and rural development, provide financial support to entrepreneurs and
business, provide adequate wages for workers to maintain a decent life with human dignity.
In the Jataka, the Buddha had given to rules
for Good Government, known as ‘Dasa Raja Dharma’. These ten rules can be
applied even today by any government which wishes to rule the country peacefully. The
rules are as follows:
1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
9) practise patience, and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be
biased and discriminate between one particular group of subjects against another as practiced by the RSS and the BJP.
- A good ruler should not harbor any form of hatred
against any of his subjects as practiced by the RSS and BJP.
- A good ruler should show no fear whatsoever in the
enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the
law to be enforced. It should not be enforced just because the ruler has the authority to
enforce the law. It must be done in a reasonable manner and with common sense. — (Cakkavatti
Sihananda Sutta) like the RSS and BJP.
In the Milinda Panha,it is stated: ‘If
a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has
enthroned himself a king or a ruler with great authority as done by Modi by tampering the EVMs, he is subject to be
tortured‚ to be subject to a variety of punishment by the people, because, being
unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The
ruler, like others who violate and transgress moral codes and basic rules of all social
laws of mankind, is equally subject to punishment; and moreover, to be censured is the
ruler who conducts himself as a robber of the public.’ In a Jataka story, it is mentioned
that a ruler who punishes innocent people and does not punish the culprit is not suitable
to rule a country.
The ruler always improves himself and carefully
examines his own conduct in deeds, words and thoughts, trying to discover and listen to
public opinion as to whether or not he had been guilty of any faults and mistakes in
ruling the kingdom. If it is found that he rules unrighteously, the public will complain
that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or
other oppressions including corruption of any kind, and they will react against him in one
way or another. On the contrary, if he rules righteously they will bless him: ‘Long live
His Majesty.’ (Majjhima Nikaya)
The Buddha’semphasis on the moral duty of a
ruler to use public power to improve the welfare of the people had inspired Emperor Asoka
in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this
principle, resolved to live according to and preach the Dhamma and to serve his subjects
and all humanity. He declared his non-aggressive intentions to his neighbors, assuring
them of his goodwill and sending envoys to distant kings bearing his message of peace and
non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty,
truthfulness, compassion, benevolence, non-violence, considerate behavior towards all,
non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious
freedom and mutual respect for each other’s creed. He went on periodic tours preaching the
Dhamma to the rural people. He undertook works of public utility, such as founding of
hospitals for men and animals, supplying of medicine, planting of roadside trees and
groves, digging of wells, and construction of watering sheds and rest houses. He expressly
forbade cruelty to animals.
Sometimes the Buddha is said to be a social reformer.
Among other things, He condemned the caste system, recognized the equality of people,
spoke on the need to improve socio-economic conditions, recognized the importance of a
more equitable distribution of wealth among the rich and the poor, raised the status of
women, recommended the incorporation of humanism in government and administration, and
taught that a society should not be run by greed but with consideration and compassion for
the people. Despite all these, His contribution to mankind is much greater because He took
off at a point which no other social reformer before or ever since had done, that is, by
going to the deepest roots of human ill which are found in the human mind. It is only in
the human mind that true reform can be effected. Reforms imposed by force upon the
external world have a very short life because they have no roots. But those reforms which
spring as a result of the transformation of man’s inner consciousness remain rooted.
While their branches spread outwards, they draw their nourishment from an unfailing source
— the subconscious imperatives of the life-stream itself. So reforms come about
when men’s minds have prepared the way for them, and they live as long as men
revitalize them out of their own love of truth, justice and their fellow men.
The doctrine preached by the Buddha is not one based on
‘Political Philosophy’. Nor is it a doctrine that encourages men to worldly pleasures. It
sets out a way to attain Nibbana. In other words, its ultimate aim is to put an end to
craving (Tanha) that keeps them in bondage to this world. A stanza from the Dhammapada
best summarizes this statement: ‘The path that leads to worldly gain is one, and
the path that leads to Nibbana(by leading a religious life)is another.’
However, this does not mean that Buddhists cannot or
should not get involved in the political process, which is a social reality. The lives of
the members of a society are shaped by laws and regulations, economic arrangements allowed
within a country, institutional arrangements, which are influenced by the political
arrangements of that society. Nevertheless, if a Buddhist wishes to be involved in
politics, he should not misuse religion to gain political powers, nor is it advisable for
those who have renounced the worldly life to lead a pure, religious life to be actively
involved in politics.
Like Ashoka Ms Mayawati as Chief Minister of Uttar Pradesh started to serve his subjects
and all humanity. She promoted the energetic practice of the socio-moral virtues of honesty,
truthfulness, compassion, benevolence, non-violence, considerate behavior towards all,
non-extravagance, non-acquisitiveness.She encouraged religious
freedom and mutual respect for each other’s creed. To the rural people and urbanities she undertook works of public utility, such as founding of
hospitals, digging of wells, and construction of watering sheds and rest houses.
This was not tolerated by Modi and his RSS. So they tampered the EVMs to win elections and murdered democracy.
Dr. Bhimrao Ramji Ambedkar popularly
known as Babasaheb, was an Indian jurist, economist, politician and
social reformer who inspired the Dalit Buddhist movement and campaigned
against social discrimination against Untouchables (Dalits), while also
supporting the rights of women and labour.
There are many more known/ unknown facts
about Dr. B.R. Ambedkar. Knowing these facts, as an Indian, we will be
surely proud of this Great Revolutionary. The below are some of the
details about Dr. B.R. Ambedkar that every Indians must be aware of.