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10/21/17
2417 Sun 22 Oct 2017 LESSON
https://www.youtube.com/watch?v=MCc9A4jFI54
Pali Chanting - DhammaCakkappavattana Sutta
Gotama Buddha expounded the 1st Discourse after 7 weeks from Awakenment.
in 23) Classical English 1) Classical Pāḷi, 49) Classical Kannada,
https://hu.pinterest.com/pin/553028029212869554/
https://www.youtube.com/watch?v=lv_mzim1TTA
Dhammachakra Pravartan Day 2017: Deekshabhumi, Nagpur: Part 3
Published on Oct 21, 2017
https://www.youtube.com/watch?v=KXqAahhUQwc
The
Dhammachakkappavattana Sutta is a Buddhist text that is considered by
Buddhists to be a record of the first teaching given by Gautama Buddha
after he attained enlightenment. The main topic of this sutta is the
Four Noble Truths, which refer to and express the basic orientation of
Buddhism in a formulaic expression. This sutta also refers to the
Buddhist concepts of the Middle Way, impermanence, and dependent
origination.
Dhammachakkappavattana Sutta is a Buddhist text that is considered by
Buddhists to be a record of the first teaching given by Gautama Buddha
after he attained enlightenment. The main topic of this sutta is the
Four Noble Truths, which refer to and express the basic orientation of
Buddhism in a formulaic expression. This sutta also refers to the
Buddhist concepts of the Middle Way, impermanence, and dependent
origination.
English:Setting
in Motion the Wheel of the Dharma, Promulgation of the Law Sutra, The
First Turning of the Wheel, The Four Noble Truths Sutta
in Motion the Wheel of the Dharma, Promulgation of the Law Sutra, The
First Turning of the Wheel, The Four Noble Truths Sutta
Pali:Dhammachakkappavattana Sutta
http://mahabodhimettausa.org/ananda-bhante/
https://www.youtube.com/watch?v=KXqAahhUQwc
Venerable Bhante Anand,on Dhammachakra Pravartan by Tathagat Buddha
Venerable Bhante Anand Mahathero delivering wonderful discourse on subject
“Dhammachakra Pravartan by Tathagat Buddha” at Mahabodhi Society Temple, Bengaluru, Karnataka in Kannada Language.
http://tipitaka.org/knda/
http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html
>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Sacca Saṃyutta
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya·saccas for the first time.
23) Classical English
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana. There, he addressed the group of five bhikkhus:
These two extremes, bhikkhus, should not be adopted by one who has gone
forth from the home life. Which two? On one hand, the devotion to
hedonism towards kāma, which is inferior, vulgar, common, an·ariya, deprived of benefit, and on the other hand the devotion to self-mortification, which is dukkha, an·ariya, deprived of benefit. Without going to these two extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima paṭipada, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
And what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has fully awaken, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the Tathāgata has awaken, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore, bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is dukkha (sickness is dukkha) maraṇa is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna’k'khandhas are dukkha.
Furthermore, bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore, bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga, nirodha, abandoning, forsaking, emancipation and freedom from that very taṇhā.
Furthermore, bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi, sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma, sammā·sati and sammā·samādhi.
‘This is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha ariyasacca has been completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.
‘This is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca is to be abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca has been abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.
‘This is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to be personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has been personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.
‘This is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.
And so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these four ariyasaccas in these twelve ways by triads was not quite pure, I did not claim in the loka with its devas, with its Māras, with its Brahmās, with the samaṇas and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four ariyasaccas in these twelve ways by triads was quite pure, I claimed in the loka with its devas, with its Māras, with its Brahmās, with the samaṇas and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammā·sambodhi. And the knowledge and vision arose in me: ‘my vimutti is unshakeable, this is my last jāti, now there is no further bhava.
This is what the Bhagavā said. Delighted, the groupe of five bhikkhus approved of the Bhagavā’s words. And while this exposition was being spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from passion and stainless: ‘all that has the nature of samudaya has the nature of nirodha’.
And when the Bhagavā had set in motion the Wheel of Dhamma, the devas of the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having heard the cry of the devas of the earth, the Cātumahārājika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Thus in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and
a great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña really understood!’ And that is how āyasmā Koṇḍañña acquired the name ‘Aññāsi·Koṇḍañña’.
1) Classical Pāḷi
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:
Dve·me, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo c·āyaṃ kāmesu kāma·sukh·allik·ānuyogo hīno gammo pothujjaniko an·ariyo an·attha·saṃhito, yo c·āyaṃ attakilamath·ānuyogo dukkho an·ariyo an·attha·saṃhito. Ete kho, bhikkhave, ubho ante an·upagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
‘Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo sammā·sati sammā·samādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: jāti·pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṃkhittena pañc·upādāna·k·khandhā dukkhā.
Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·taṇhā, bhava·taṇhā, vibhava·taṇhā.
Idaṃ kho pana, bhikkhave, dukkha·nirodhaṃ ariya·saccaṃ: yo tassā·y·eva taṇhāya asesa·virāga·nirodho cāgo paṭinissaggo mutti anālayo.
Idaṃ kho pana, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ: ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo sammā·sati sammā·samādhi.
‘Idaṃ dukkhaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññeyya’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññāta’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘Idaṃ dukkha·samudayaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pahātabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pahīna’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘Idaṃ dukkha·nirodhaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacchikātabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacchikata’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘Idaṃ dukkha·nirodha·gāminī paṭipadā ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī paṭipadā ariyasaccaṃ bhāvetabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī paṭipadā ariyasaccaṃ bhāvita’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Yāvakīvañ·ca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa·dassanaṃ na su·visuddhaṃ ahosi, neva tāv·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho paccaññāsiṃ.
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa-dassanaṃ su·visuddhaṃ ahosi, ath·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho paccaññāsiṃ. Ñāṇa·ñca pana me dassanaṃ udapādi: ‘akuppā me vimutti, ayam·antimā jāti, natth·idāni puna·b·bhavo’ ti.
Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmi·ñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhamma·cakkhuṃ udapādi: ‘yaṃ kiñci samudaya·dhammaṃ, sabbaṃ taṃ nirodha·dhamma’ nti.
Pavattite ca pana bhagavatā dhamma·cakke bhummā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā yāmā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Yāmānaṃ devānaṃ saddaṃ sutvā tusitā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Tusitānaṃ devānaṃ saddaṃ sutvā nimmānaratī devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Nimmānaratīnaṃ devānaṃ saddaṃ sutvā paranimmitavasavattī devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā brahmakāyikā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.
Iti·ha tena khaṇena tena muhuttena yāva brahma·lokā saddo abbhuggacchi. Aya·ñca dasasahassi·loka·dhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ dev·ānubhāva’ nti.
Atha kho bhagavā imaṃ udānaṃ udānesi: ‘aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño’ ti! Iti hidaṃ āyasmato koṇḍaññassa ‘aññāsi·koṇḍañño’ tv·eva nāmaṃ ahosīti.
https://www.youtube.com/watch?v=2E2U0BJs2ZQ&list=RD2E2U0BJs2ZQ
Dhamma Chakkappavattana Sutta
Very peaceful voice and excellent chanting. make you feel peaceful. it also gives enough pause
to contemplate the meaning between every words. only negative comment is
the sri lankann traditional drum bit after each sadda manusa vesum.
please get rid of that. then it will flow to the very end of chanting
peacefully. thank you so much. this is the best Dhamma chakka chanting i
have ever found.
http://tipitaka.org/pdf/romn/
Tipiṭaka in PDF
Roman script texts:
| Zip Files | Size (MB) |
|---|---|
| Tipitaka (Mūla) |
100
|
| Vinayapiṭaka |
13
|
| Suttapiṭaka |
59
|
| Abhidhammapiṭaka |
29
|
| Aṭṭhakathā |
106
|
| Vinayapiṭaka (aṭṭhakathā) |
7
|
| Suttapiṭaka (aṭṭhakathā) |
93
|
| Abhidhammapiṭaka (aṭṭhakathā) |
6
|
| Tīkā |
88
|
| Vinayapiṭaka (ṭīkā) |
34
|
| Suttapiṭaka (ṭīkā) |
36
|
| Abhidhammapiṭaka (ṭīkā) |
18
|
| Anya |
55
|
2417 Sun 22 Oct 2017 LESSON
“We
alone can challenge and defeat the casteist, communal and
pro-capitalist BJP! Get ready!” Behanji’s clarion call to the BSP
cadres to liberate the country from the clutches of fascist rule Dear
brothers and sisters, Jaibheem to all. We, the Scheduled Castes,
Scheduled Tribes, Other Backward Classes and Religious Minorities, are
able to secure our rights guaranteed under the Constitution of India due
to the incessant struggle and matchless sacrifice of Babasaheb Dr.
Bheemrao Ambedkar.Non-political
Routes: When Manyawar Kanshi Ram Saheb decided to revive the Ambedkarite
movement, the movement was almost extinct. People had almost forgotten
about the movement. in 23) Classical English, 93) Classical Tamil-செம்மொழி தமிழ்,49) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,63) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,98) Classical Urdu-کلاسیکی اردو
39) Classical Hindi- शास्त्रीय हिंदी,10) Classical Bengali -ক্লাসিক্যাল বাংলা,34) Classical Gujarati-ક્લાસિકલ ગુજરાતી,66) Classical Marathi-शास्त्रीय मराठी,75) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
Non-political
Routes: When Manyawar Kanshi Ram Saheb decided to revive the
Ambedkarite movement, the movement was almost extinct. People had almost
forgotten about the movement. Kanshi Ram Saheb made a deep study as to
the conditions which caused the failure of Ambedkarite movement. He saw
that most of the followers of Babasaheb were out of the movement. He
started probing the reasons which led to the discontinuation of the
movement followed by the death of Babasaheb Ambedkar. He, after a
thorough study, understood that the failure of Ambedkarite movement was
caused due to the lack of ‘non-political routes’ among the Bahujan Samaj
and hence, he decided to strengthen the non-political routes to create
the ‘non-purchasable leadership’. He realized that only that society
with strong non-political routes would produce the ‘non-purchasable’
missionary leaders. Thus he decided to prepare the non-political routes
of the society by preparing the educated employees and youths. Before
launching the Bahujan Samaj Party, he started the BAMCEF and DS-4 to
prepare the educated employees and youth from among the SC/ST/OBCs and
Religious Minorities. He devoted the best part of his life to strengthen
the non-political routes of Bahujan Samaj.
Tamil Buddhist
Published on Mar 15, 2016
Wandhanam Wandhanam Sakkiya muniye wandhanam
Wandhanam Wandhanam sri Sadhdharmmam Wandhanam
Wandhanam Wandhanam Arahath Sangayare Wandhanam
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இளவரசரின் திருமணம் - Gautam Buddha stories in Tamil - Gautam Buddha’s Marriage
எதிர்பாராத காட்சிகள் - Gautam Buddha stories in Tamil - Gautam Buddha Sees Unexpected Sights
ஞானம் அடைதல் - Gautam Buddha stories in Tamil - Gautam Buddha Is Enlightened
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93) Classical Tamil
93) செம்மொழி தமிழ்
2417 Sun 22 Oct 2017 LESSON
“நம்மால் மட்டும் தான் சாதி, வகுப்புவாத, முதலாளித்துவ சார்புடைய பி.ஜே.பி க்கு சவாலாக இருக்க முடியும் தயார்ய் இரு! “
பிஎஸ்பியின் உறுப்பினர்களுக்கு பெஹன்ஜி விடுத்த அழைப்பு
நாட்டை பாசிச ஆட்சியின் பிடியில் இருந்து விடுவிப்பதற்காக
அன்புள்ள சகோதர சகோதரிகளே, அனைவருக்கும் ஜெய்பீம்.
பாபாசாகேப்
டாக்டர் பீமாராவ் அம்பேத்கரின் போராட்டம் மற்றும் தியாகம் காரணமாக
இந்தியாவின் அரசியலமைப்பின் கீழ் நம் உரிமைகளை பாதுகாக்க நம்முடைய
திட்டமிட்டுள்ள ஜாதிகள், பழங்குடியின வகுப்பினர், பிற பிற்படுத்தப்பட்ட
வகுப்புகள் மற்றும் மத சிறுபான்மையினர் ஆகியோரை நம்மால் பாதுகாக்க
முடியும். ஆனால், ஜாதி, பாரபட்சம் உள்ள அரசுகள் இந்த மக்களின் உரிமையை நமது
மக்களுக்கு சாதகமாக பயன்படுத்தவில்லை. இதன் விளைவாக, அரசியலமைப்பின்
விதிகள் இருந்தபோதிலும், நமது சமூக-பொருளாதார நிலைமை மோசமாக இருக்கிறது.
எனவே, பாபா சாஹேப் ஒரு அரசியல் அரங்கில் மற்றும் ஒரு தலைமையின்கீழ்
ஐக்கியப்படுவதன் மூலம் நமது சொந்த அரசாங்கத்தை அமைக்க வேண்டும் என
நம்மைக் கேட்டுக் கொண்டார். இந்த திசையில், அவர் தனது வாழ்நாளில் இந்திய
குடியரசுக் கட்சியைத் தொடங்கத் திட்டமிட்டார். ஆனால் அவர், தனது
திட்டங்களை நடவடிக்கை எடுக்க முடியும் முன் அவர் இறந்துவிடுவார் என்று
அவருக்கு தெரியாது. இந்த பணியை முடிக்க முடியாமல் போன பின்னர் மான்யவார் கன்ஷி ராம் சாஹேப் அவர்களால் நிறைவு செய்யப்பட்டது.
அரசியல்
அல்லாத வழிமுறைகள்: அம்பேத்கரிட் இயக்கத்தை புதுப்பிக்க பலவழி கன்ஷி ராம்
சாஹேப் தீர்மானித்தபோது, இயக்கம் கிட்டத்தட்ட அழிந்துவிட்டது. மக்கள்
இயக்கம் பற்றி கிட்டத்தட்ட மறந்துவிட்டார்கள். அம்பேத்கரிட் இயக்கத்தின்
தோல்விக்கு காரணமாக இருந்த நிலைமைகளைப் பற்றி கன்ஷி ராம் சாஹேப் ஆழ்ந்த
ஆய்வு செய்தார். பாபா சாஹேப்பின் பின்பற்றுபவர்களில் பெரும்பாலோர்
இயக்கத்திலிருந்து வெளியே வந்ததை அவர் கண்டார். பாபா சாஹேப் அம்பேத்கர்
இறந்த பிறகு இயக்கத்தை நிறுத்துவதற்கு வழிவகுத்த காரணங்களை அவர் ஆய்வு
செய்யத் தொடங்கினார். அவர், விரிவான ஆய்வுக்குப் பின்னர், அம்பேத்கரிட்
இயக்கத்தின் தோல்வி, பகுஜன் சமாஜின் மத்தியில் ‘அரசியல் அல்லாத வழிகளில்’
இல்லாததால் ஏற்பட்டது, எனவே அவர் ‘அரசியல் அல்லாத வழிகளில்’ உருவாக்க
அரசியல் அல்லாத பாதைகளை வலுப்படுத்த முடிவு செய்தார். தலைமைத்துவம்’.
வலுவான அரசியலற்ற வழிகளால் மட்டுமே அந்த சமூகம் ‘விலைக்கு வாங்க முடியாத’
மிஷனரி தலைவர்களை உற்பத்தி செய்யும் என்று அவர் உணர்ந்தார். இதனால், அவர்
கல்வி பயின்ற ஊழியர்கள் மற்றும் இளைஞர்களுக்குத் தயாரித்து சமூகத்தின்
அரசியல் அல்லாத வழிகளைத் தயாரிக்க முடிவு செய்தார். பஹுஜான் சமாஜ்
கட்சியைத் தொடங்குவதற்கு முன்பு, எஸ்.சி., எஸ்.டி. / ஓ.பி.சி. மற்றும் மத
சிறுபான்மையினர் ஆகியோரிடமிருந்து படித்த ஊழியர்கள் மற்றும் இளைஞர்களைத்
தயார் செய்ய BAMCEF மற்றும் DS-4 ஐ தொடங்கினார். பஹுஜான் சமாஜின் அரசியல்
அல்லாத பாதைகளை வலுப்படுத்த அவரது வாழ்க்கையின் சிறந்த பகுதியை அவர்
அர்ப்பணித்தார்.
49) Classical Kannada
49) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
2417 ಸನ್ 22 ಅಕ್ಟೋಬರ್ 2017 ಲೆಸನ್
“ನಾವು ಜಾತಿ, ಕೋಮುವಾದಿ, ಬಂಡವಾಳಶಾಹಿ-ಬಿಜೆಪಿಗೆ ಮಾತ್ರ ಸವಾಲು ಹಾಕಬಹುದು. “
ಪಿಎಸ್ಬಿ ಸದಸ್ಯರಿಗೆ ಬೆಹಿಂಜಿಯ ಕರೆ
ಫ್ಯಾಸಿಸ್ಟ್ ಆಡಳಿತದ ಹಿಡಿತದಿಂದ ದೇಶವನ್ನು ಸ್ವತಂತ್ರಗೊಳಿಸುವುದಕ್ಕಾಗಿ
ಆತ್ಮೀಯ ಸಹೋದರ ಸಹೋದರಿಯರು, ಎಲ್ಲರೂ ಜೈಯಿಮ್.
ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ.ಬಮರಾವ್ ಅಂಬೇಡ್ಕರ್ ಅವರ ಹೋರಾಟ ಮತ್ತು ತ್ಯಾಗದಿಂದ ಭಾರತದ ಸಂವಿಧಾನದ ಅಡಿಯಲ್ಲಿ ನಮ್ಮ ಹಕ್ಕುಗಳನ್ನು ರಕ್ಷಿಸಲು
ನಮ್ಮ ಯೋಜಿತ ಜಾತಿಗಳು, ಬುಡಕಟ್ಟು ತರಗತಿಗಳು, ಇತರ ಹಿಂದುಳಿದ ವರ್ಗಗಳು ಮತ್ತು ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರನ್ನು ನಾವು ರಕ್ಷಿಸಬಹುದು. ಆದರೆ ಜಾತಿ ಮತ್ತು ತಾರತಮ್ಯದ ರಾಜ್ಯಗಳು ನಮ್ಮ ಜನರ ಪರವಾಗಿ ಈ ಜನರ ಹಕ್ಕುಗಳನ್ನು ಬಳಸಲಿಲ್ಲ. ಪರಿಣಾಮವಾಗಿ, ಸಂವಿಧಾನದ ನಿಯಮಗಳ ಹೊರತಾಗಿಯೂ, ನಮ್ಮ ಸಾಮಾಜಿಕ-ಆರ್ಥಿಕ ಪರಿಸ್ಥಿತಿಯು ಕೆಟ್ಟದಾಗಿದೆ. ಆದ್ದರಿಂದ ರಾಜಕೀಯ ವೇದಿಕೆ ಮತ್ತು ನಾಯಕತ್ವದಲ್ಲಿ ಒಗ್ಗೂಡಿಸಿ ನಮ್ಮ ಸರ್ಕಾರವನ್ನು ಸ್ಥಾಪಿಸಲು ಬಾಬಾ ಸಾಹೇಬ್ ನಮ್ಮನ್ನು ಕೇಳಿದರು. ಈ ದಿಕ್ಕಿನಲ್ಲಿ, ಅವರು ತಮ್ಮ ಜೀವಿತಾವಧಿಯಲ್ಲಿ ರಿಪಬ್ಲಿಕನ್ ಪಾರ್ಟಿ ಆಫ್ ಇಂಡಿಯಾವನ್ನು ಪ್ರಾರಂಭಿಸಲು ಯೋಜಿಸಿದರು. ಆದರೆ ತನ್ನ ಯೋಜನೆಗಳು ಕ್ರಮ ತೆಗೆದುಕೊಳ್ಳಲು ಮುಂಚೆ ತಾನು ಸಾಯುವೆ ಎಂದು ಅವರು ಹೇಳಿದರು
ಅವರಿಗೆ ಗೊತ್ತಿಲ್ಲ. ಮಣಿವಾರರಿಗೆ ಈ ಕೆಲಸವನ್ನು ಪೂರ್ಣಗೊಳಿಸಲು ಸಾಧ್ಯವಾಗಲಿಲ್ಲ
ಗಣೇಶ್ ರಾಮ್ ಚಫ್ ಅವರಿಂದ ಪೂರ್ಣಗೊಂಡಿದೆ.
ರಾಜಕೀಯೇತರ
ಕಾರ್ಯವಿಧಾನಗಳು: ಗಣೇಶ್ ರಾಮ್ ಚೌಹಾಣ್ ಅವರ ಬಹು ಪರಿವರ್ತನೆಯು ಅಂಬೇಡ್ಕರ್
ಚಳವಳಿಯನ್ನು ಪುನರುಜ್ಜೀವನಗೊಳಿಸಿದಾಗ, ಈ ಚಳವಳಿ ಬಹುತೇಕ ನಾಶವಾಯಿತು. ಜನರು ಬಹುತೇಕ ಚಲನೆಯ ಬಗ್ಗೆ ಮರೆತುಹೋದರು. ಅಂಬೇಡ್ಕರ್ ಚಳುವಳಿಯ ಸೋಲಿಗೆ ಕಾರಣವಾದ ಪರಿಸ್ಥಿತಿಗಳನ್ನು ಗನ್ಶಿ ರಾಮ್ ಶಹೇಬ್ ಅಧ್ಯಯನ ಮಾಡಿದರು. ಬಾಬಾ ಸಾಹೇಬ್ ಅನುಯಾಯಿಗಳ ಹೆಚ್ಚಿನವರು ಚಳವಳಿಯಿಂದ ಹೊರಬರುವುದನ್ನು ಅವರು ನೋಡಿದರು. ಅವರು ಬಾಬಾ ಸಾಹೇಬ್ ಅಂಬೇಡ್ಕರ್ ಅವರ ಸಾವಿಗೆ ಕಾರಣವಾದ ಕಾರಣಗಳನ್ನು ಪರೀಕ್ಷಿಸಲು ಆರಂಭಿಸಿದರು. ವಿಸ್ತೃತ
ಅಧ್ಯಯನದ ನಂತರ, ಅಂಬೇಡ್ಕರ್ ಚಳವಳಿಯ ಸೋಲು ಬಹುಜನ ಸಮಾಜದಲ್ಲಿ ‘ರಾಜಕೀಯೇತರ’ ವಿಧಾನಗಳ
ಕೊರತೆಯಿಂದಾಗಿ, ಹೀಗಾಗಿ ಅವರು ರಾಜಕೀಯೇತರ ಮಾರ್ಗಗಳಲ್ಲಿ ರಾಜಕೀಯೇತರ ಪಥವನ್ನು
ಬಲಪಡಿಸಲು ನಿರ್ಧರಿಸಿದರು. ನಾಯಕತ್ವ ‘. ಪ್ರಬಲ ರಾಜಕೀಯ ಮಾರ್ಗಗಳನ್ನು ಮಾತ್ರ ಪಡೆಯಲು ಸಾಧ್ಯವಾಗದ “ಮಿಷನರಿಗಳು” ಸಮುದಾಯವನ್ನು ಉತ್ಪಾದಿಸಬಹುದು ಎಂದು ಅವರು ಭಾವಿಸಿದರು. ಹೀಗಾಗಿ, ವಿದ್ಯಾವಂತ-ಅಲ್ಲದ ನೌಕರರು ಮತ್ತು ಯುವಕರನ್ನು ತಯಾರಿಸಲು ಅವರು ನಿರ್ಧರಿಸಿದರು ಮತ್ತು ಸಮಾಜದ ರಾಜಕೀಯ-ಅಲ್ಲದ ರೀತಿಯಲ್ಲಿ ತಯಾರು ಮಾಡಿದರು. ಬಹುಜನ ಸಮಾಜ ಪಕ್ಷವನ್ನು ಪ್ರಾರಂಭಿಸುವ ಮೊದಲು, SC, S.D. / ಒಬಿಸಿ ಮತ್ತು ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರಿಂದ ಶಿಕ್ಷಣ ಪಡೆದ ಸಿಬ್ಬಂದಿ ಮತ್ತು ಯುವಕರನ್ನು ತಯಾರಿಸಲು ಡಿಎಸ್ -4. ಅವರು ಬಹುಜನ ಸಮಾಜದ ರಾಜಕೀಯ-ಅಲ್ಲದ ಪಥವನ್ನು ಬಲಪಡಿಸಲು ತಮ್ಮ ಜೀವನದ ಅತ್ಯುತ್ತಮ ಭಾಗವನ್ನು ಅರ್ಪಿಸಿದರು.
63) Classical Malayalam
63. ക്ലാസിക്കൽ
2417 Sun 22 Oct 2017 പാഠം
“ജാതി, വർഗീയ, മുതലാളിത്ത മുതലാളിത്ത ബിജെപിയെ ഞങ്ങൾ വെല്ലുവിളിക്കാൻ മാത്രമേ കഴിയുകയുള്ളൂ. “
പിഎസ്ബി അംഗങ്ങളോട് ബൻഞ്ചിയുടെ വിളി
ഫാസിസ്റ്റ് ഭരണത്തിന്റെ പിടിയിൽ നിന്ന് രാജ്യത്തെ മോചിപ്പിക്കുക
പ്രിയ സഹോദരന്മാരും സഹോദരിമാരും എല്ലാം ജെയ്മിം ആകുന്നു.
ബാബാസാഹേബ് അംബേദ്കറുടെ സമരവും ത്യാഗവും കാരണം ഇന്ത്യൻ ഭരണഘടനയനുസരിച്ച് നമ്മുടെ അവകാശങ്ങൾ സംരക്ഷിക്കാൻ
നമ്മുടെ ആസൂത്രിത ജാതി, ആദിവാസി വിഭാഗങ്ങൾ, മറ്റ് പിന്നാക്ക വിഭാഗങ്ങൾ, മതന്യൂനപക്ഷങ്ങൾ എന്നിവയെ നമുക്ക് കാത്തുസൂക്ഷിക്കാൻ കഴിയും. എന്നാൽ, ജാതിയും വിവേചനപരമായതുമായ രാഷ്ട്രങ്ങൾ നമ്മുടെ ജനങ്ങൾക്ക് അനുകൂലമായി ഈ ആളുകളുടെ അവകാശങ്ങൾ ഉപയോഗിച്ചിട്ടില്ല. ഭരണഘടനയുടെ നിയമങ്ങൾ ഉണ്ടെങ്കിലും, നമ്മുടെ സാമൂഹ്യ-സാമ്പത്തിക സ്ഥിതി കൂടുതൽ വഷളാകുന്നു. ബാബസാഹിബ്
ഒരു രാഷ്ട്രീയ പ്ലാറ്റ്ഫോമിന്റെയും നേതൃത്വത്തിൻകീഴിലും ഒന്നിച്ചുകൊണ്ട്
നമ്മുടെ സ്വന്തം ഗവൺമെന്റ് രൂപീകരിക്കാൻ ഞങ്ങളോട് ആവശ്യപ്പെട്ടു. ഈ ദിശയിൽ, തന്റെ ജീവിതകാലത്ത് റിപ്പബ്ലിക്കൻ പാർട്ടി ഓഫ് ഇന്ത്യയിൽ തുടങ്ങാൻ അദ്ദേഹം പദ്ധതിയിട്ടു. എന്നാൽ തന്റെ പദ്ധതികൾ നടപ്പാക്കുന്നതിന് മുൻപായി താൻ മരിക്കുമെന്നും അദ്ദേഹം പറഞ്ഞു
അവൻ അറിയുന്നില്ല. ഈ ജോലി പൂർത്തിയാക്കാൻ മന്യവർക്കു കഴിഞ്ഞില്ല
ഗണേഷ് റാം ചൗഫ് പൂർത്തിയാക്കി.
രാഷ്ട്രീയേതര
പ്രവർത്തനങ്ങൾ: അംബേദ്കൈറ്റ് പ്രസ്ഥാനത്തെ പുനരുജ്ജീവിപ്പിക്കാൻ ഗണേഷ് രാം
ചൗഹൻറെ മൾട്ടി മാറ്റിവച്ചപ്പോൾ ഈ പ്രസ്ഥാനം നശിപ്പിക്കപ്പെട്ടു. ആളുകൾ പ്രസ്ഥാനത്തെക്കുറിച്ച് ഏതാണ്ട് മറന്നുപോയി. അംബേദ്കൈറ്റ് പ്രസ്ഥാനത്തെ തോൽപ്പിക്കുന്നതിന് ഇടയാക്കിയ വ്യവസ്ഥകൾ ഗണേശ് രാം ഷാഹെബ് പഠിച്ചു. ബാബസാഹിബിന്റെ അനുയായികളിലെ ഭൂരിഭാഗവും പ്രസ്ഥാനത്തിൽ നിന്ന് പുറത്തു വരുന്നതു കണ്ടു. ബാബസാഹിബ് അംബേദ്കറുടെ മരണത്തിനു കാരണമായ കാരണങ്ങൾ പരിശോധിക്കാൻ തുടങ്ങി. വിശദമായ
പഠനത്തിനുശേഷം അംബേദ്കറി പ്രസ്ഥാനത്തെ പരാജയപ്പെടുത്തി ബഹുജൻസമാജിലെ
‘രാഷ്ട്രീയേതര'’യല്ല, അതുകൊണ്ടുതന്നെ രാഷ്ട്രീയ ഇതര വഴികൾ’ രാഷ്ട്രീയേതര
പാതകളിൽ ‘ശക്തമാക്കാനും അദ്ദേഹം തീരുമാനിച്ചു. ലീഡർഷിപ്പ് ‘. ശക്തമായ രാഷ്ട്രീയ പാത മാത്രം താങ്ങാൻ കഴിയാത്ത “മിഷനറിമാരെ” സമുദായം സൃഷ്ടിക്കാൻ കഴിയുമെന്ന് അദ്ദേഹം കരുതി. അങ്ങനെ നോൺ-എജ്യുക്കേറ്റഡ് ജീവനക്കാർക്കും യുവാക്കൾക്കും വേണ്ടി തയ്യാറാകാൻ അദ്ദേഹം തീരുമാനിച്ചു. ബഹുജൻസമാജ് പാർട്ടി ആരംഭിക്കുന്നതിന് മുമ്പ്, എസ്.സി, എസ്. / ഒബിസി മതന്യൂനപക്ഷങ്ങളിൽ നിന്ന് വിദ്യാസമ്പന്നരായ ജീവനക്കാരെയും യുവാക്കളെയും തയ്യാറാക്കാൻ ഡി 4-നും. ബഹുജൻ സമാജിന്റെ രാഷ്ട്രീയേതര പാതകളെ ശക്തിപ്പെടുത്തുന്നതിന് അദ്ദേഹത്തിന്റെ ജീവിതത്തിലെ ഏറ്റവും മികച്ച ഭാഗം അദ്ദേഹം സമർപ്പിച്ചു.
94) Classical Telugu
94) క్లాసికల్ తెలుగు
2417 సన్ 22 అక్టోబర్ 2017 లెసన్
“మేము కుల, మత, అనుకూల పెట్టుబడిదారీ బిజెపిని మాత్రమే సవాలు చేయగలము. “
PSB సభ్యులకు బెన్నిజీ పిలుపు
ఫాసిస్ట్ పాలన బారి నుండి దేశాన్ని విముక్తి చేసేందుకు
ప్రియమైన సోదరులు మరియు సోదరీమణులు, అందరూ జయీంపీమ్.
బాబాసాహెబ్ డాక్టర్ బామరావ్ అంబేద్కర్ పోరాటం మరియు త్యాగం వలన భారత రాజ్యాంగం ప్రకారం మన హక్కులను కాపాడటానికి
మా ప్రణాళికా కులాలు, గిరిజన తరగతులు, ఇతర వెనుకబడిన వర్గాలు మరియు మత మైనారిటీలను మేము కాపాడగలము. కానీ కుల, వివక్షత గల దేశాలు ఈ ప్రజల హక్కులను మా ప్రజలకు అనుకూలంగా ఉపయోగించలేదు. పర్యవసానంగా, రాజ్యాంగం యొక్క నియమాలు ఉన్నప్పటికీ, మన సామాజిక-ఆర్థిక పరిస్థితులు అధ్వాన్నంగా ఉన్నాయి. కాబట్టి బాబా సాహ్బ్ మన రాజకీయ ప్రభుత్వానికి, నాయకత్వంలో ఐక్యపరచడం ద్వారా మా సొంత ప్రభుత్వాన్ని ఏర్పాటు చేయమని అడిగారు. ఈ దిశలో, అతను తన జీవితకాలంలో భారత రిపబ్లికన్ పార్టీని ప్రారంభించాలని అనుకున్నాడు. కానీ అతను తన ప్రణాళికలను చర్య తీసుకునే ముందు చనిపోతానని చెప్పాడు
అతను తెలియదు. మనివారై ఈ ఉద్యోగాన్ని పూర్తి చేయలేకపోయింది
గణేష్ రామ్ చౌఫ్ పూర్తి.
నాన్-పొలిటికల్
మెకానిజమ్స్: అంబేద్కర్ట్ ఉద్యమాన్ని పునరుద్ధరించడానికి గణేష్ రామ్
చౌహాన్ యొక్క బహుళ-మార్పిడి, ఉద్యమం దాదాపు నాశనం అయ్యింది. ప్రజలు దాదాపు ఉద్యమం గురించి మర్చిపోయారు. అంబేద్కర్యు ఉద్యమం ఓటమికి దారితీసిన పరిస్థితులను గన్షీ రామ్ షాబ్ అధ్యయనం చేశారు. బాబా సాహెబ్ యొక్క అనుచరులు చాలామంది ఉద్యమంలో పాల్గొన్నారు. బాబా సాహెబ్ అంబేద్కర్ మరణానికి దారితీసిన కారణాలను పరిశీలించటం మొదలుపెట్టాడు. వివరణాత్మక
అధ్యయనం తరువాత, అంబేద్కర్యు ఉద్యమం యొక్క ఓటమి బహుజన సమాజ్లో ‘రాజకీయాలను
కానిది’ లేనందున ఫలితంగా, అహేతుక రాజకీయ మార్గాల్లో పాలిపోయిన రాజకీయ
మార్గాలను బలోపేతం చేయాలని ఆయన నిర్ణయించారు. లీడర్షిప్ ‘. బలమైన కమ్యూనిటీ మార్గాలను మాత్రమే పొందలేని “మిషనరీలు” కమ్యూనిటీని ఉత్పత్తి చేయవచ్చని అతను భావించాడు. అందువల్ల,
అతను చదువుకోలేని సిబ్బంది మరియు యువత కోసం సిద్ధం చేయాలని
నిర్ణయించుకున్నాడు మరియు సమాజంలోని రాజకీయాల మార్గాలు సిద్ధం చేశాడు. బహుజన్ సమాజ్ పార్టీని ప్రారంభించే ముందు, ఎస్సీ, ఎస్.డి. / OBC మరియు DS-4 మత మైనార్టీల నుండి చదువుకున్న సిబ్బంది మరియు యువతను సిద్ధం చేయటానికి. బహుజన్ సమాజ్ యొక్క రాజకీయేతర మార్గాలను బలోపేతం చేయడానికి ఆయన జీవితంలో ఉత్తమ భాగాన్ని అంకితం చేశారు.
98) Classical Urdu
98) کلاسیکی اردو
2417 سورج 22 اکتوبر 2017 سبق
“ہم صرف ذات، فرقہ وارانہ، پروپٹیسٹسٹ بی جے پی کو صرف چیلنج کر سکتے ہیں. “
بی بی جی کے پی ایس بی کے ارکان کو فون
ملک فاسٹسٹ حکمرانوں کے چشموں سے آزاد کرنے کے لئے
پیارے بہنوں اور بہنیں، ہم سب جیل ہیں.
باباہب ڈاکٹر بامیارو امبیڈکر کے جدوجہد اور قربانی کی وجہ سے بھارت کے آئین کے تحت ہمارے حقوق کی حفاظت کے لئے
ہم اپنی منصوبہ بندی کی ذات، قبائلی طبقات، دوسرے پسماندہ طبقات اور مذہبی اقلیتوں کی حفاظت کرسکتے ہیں. لیکن ذات اور امتیازی ریاستوں نے ہمارے لوگوں کے حق میں ان لوگوں کے حقوق کا استعمال نہیں کیا ہے. نتیجے میں، آئین کے قوانین کے باوجود، ہماری سماجی - اقتصادی صورتحال خراب ہے. لہذا بابا صاحب نے ہمیں ایک سیاسی پلیٹ فارم اور قیادت میں متحد کرکے اپنی اپنی حکومت قائم کرنے کے لئے کہا. اس سمت میں، انہوں نے اپنی زندگی بھر میں بھارت کی جمہوریہ پارٹی شروع کرنے کی منصوبہ بندی کی. لیکن انہوں نے کہا کہ اس سے پہلے کہ وہ مر جائیں گے اس کے منصوبے کارروائی کر سکیں
وہ نہیں جانتا منیبری اس کام کو مکمل کرنے میں قاصر تھے
گنش رام چوف کی طرف سے مکمل.
غیر سیاسی طریقہ کار: جب امبیڈکرائٹ کی تحریک کو بحال کرنے کے لئے گانش رام چوہان کے کثیر تبادلوں کی تعداد تقریبا تباہ ہوگئی تھی. لوگ تقریبا تحریک بھول گئے تھے. گانش رام شاہی نے ایسی حالات کا مطالعہ کیا جس نے امبیرکر تحریک کی شکست کی. انہوں نے دیکھا کہ بابا صاحب کے بہت سے پیروکاروں نے تحریک سے باہر آتے ہیں. بابا سعاب امبیڈکر کی موت کی وجہ سے اس وجوہات کی جانچ پڑتال کرنے لگے. تفصیلی
مطالعہ کے بعد، امبیڈکرائٹ تحریک کی شکست بہجو سماج کے ‘غیر سیاسی’
عزائموں کی کمی کی وجہ سے تھا، لہذا انہوں نے ‘غیر سیاسی طریقوں’ میں غیر
سیاسی راستے کو مضبوط کرنے کا فیصلہ کیا. قیادت ‘. انہوں نے محسوس کیا کہ کمیونٹی “مشنریوں” پیدا کرسکتے ہیں جو صرف مضبوط سیاسی راہنمائی نہیں کر سکے. اس طرح، انہوں نے غیر تعلیم یافتہ ملازمین اور نوجوانوں کو تیار کرنے اور معاشرے کے غیر سیاسی طریقوں کو تیار کرنے کا فیصلہ کیا. بہجن سماج پارٹی، ایس سی، ایس ایس، کو شروع کرنے سے پہلے / OBC اور ڈی ایس -4 نے مذہبی اقلیتوں سے تعلیم حاصل کرنے والوں اور نوجوانوں کو تیار کرنے کے لئے. انہوں نے بہجن سماج کے غیر سیاسی راستوں کو مضبوط بنانے کے لئے اپنی زندگی کا بہترین حصہ وقف کیا.
39) Classical Hindi
39) शास्त्रीय हिंदी
2417 रवि 22 अक्टूबर 2017 पाठ
“हम जाति, सांप्रदायिक, समर्थक पूंजीवादी भाजपा को चुनौती दे सकते हैं। “
बी.हिन्जी का पीएसबी के सदस्यों को फोन करना
देश को फासीवादी शासन के चंगुल से मुक्त करने के लिए
प्रिय भाइयों और बहनों, सभी जयंती हैं
बाबासाहेब डॉ। बामराव अम्बेडकर के संघर्ष और बलिदान के कारण भारत के संविधान के तहत हमारे अधिकारों की रक्षा के लिए
हम अपनी योजना बनाई जातियों, आदिवासी वर्गों, अन्य पिछड़े वर्गों और धार्मिक अल्पसंख्यकों की रक्षा कर सकते हैं। लेकिन जाति और भेदभावपूर्ण राज्यों ने हमारे लोगों के पक्ष में इन लोगों के अधिकारों का इस्तेमाल नहीं किया है नतीजतन, संविधान के नियमों के बावजूद, हमारी सामाजिक-आर्थिक स्थिति भी बदतर है। इसलिए बाबा साहेब ने हमें एक राजनीतिक मंच और नेतृत्व के तहत एकजुट करके अपनी सरकार बनाने के लिए कहा। इस दिशा में, उन्होंने अपने जीवनकाल में रिपब्लिकन पार्टी ऑफ इंडिया शुरू करने की योजना बनाई थी। लेकिन उन्होंने कहा कि इससे पहले कि उनकी योजना कार्रवाई कर सकें, उससे पहले वह मर जाएगा
वह नहीं जानता है मणिवाराय यह काम पूरा करने में असमर्थ थे
गणेश राम चौफ ने पूरा किया।
गैर-राजनीतिक तंत्र: जब गणेश राम चौहान को अम्बेडकरवादी आंदोलन को पुनरुत्थान करने के बहु-रूपांतरण, आंदोलन लगभग नष्ट हो गया था। लोग लगभग आंदोलन के बारे में भूल गए गन्धी राम साहब ने उन परिस्थितियों का अध्ययन किया जिनसे अम्बेडकरवादी आंदोलन की हार हुई। उन्होंने आंदोलन से बाहर आने वाले अधिकांश बाबा साहब के अनुयायियों को देखा। उन्होंने बाबा साहेब अंबेडकर की मृत्यु के कारणों की जांच शुरू की। विस्तृत
अध्ययन के बाद, अंबेडकरित आंदोलन की हार बहुजन समाज के बीच ‘गैर-राजनीतिक’
महत्वाकांक्षाओं की कमी के कारण थी, इसलिए उन्होंने ‘गैर-राजनीतिक तरीकों’
में गैर राजनीतिक रास्ते को मजबूत करने का निर्णय लिया। नेतृत्व ‘। उन्हें लगा कि समुदाय “मिशनरियों” का निर्माण कर सकता है जो केवल मजबूत राजनीतिक पथों को बर्दाश्त नहीं कर सकता था। इस
प्रकार, उन्होंने गैर-शिक्षित कर्मचारियों और युवाओं के लिए तैयार करने और
समाज के गैर-राजनीतिक तरीके तैयार करने का निर्णय लिया। बहुजन समाज पार्टी, एससी, एसडी शुरू करने से पहले। / ओबीसी और डीएस -4, धार्मिक अल्पसंख्यकों से शिक्षित कर्मचारियों और युवाओं को तैयार करने के लिए उन्होंने बहुजन समाज के गैर-राजनीतिक रास्ते को मजबूत करने के लिए अपने जीवन का सबसे अच्छा हिस्सा समर्पित किया।
10) Classical Bengali
10) ক্লাসিক্যাল বাংলা
2417 সান 22 অক্টোবর 2017 পাঠ
“আমরা কেবল বর্ণ, সাম্প্রদায়িক, সহ-পুঁজিবাদী বিজেপিকেই চ্যালেঞ্জ করতে পারি। “
পিএসবি সদস্যদের বেহিনজি এর কল
ফ্যাসিবাদী শাসনের নিষ্ঠুরতা থেকে দেশকে মুক্ত করতে
প্রিয় ভাই ও বোন, সবই জাইমেমম।
ববায়াবাজ ডঃ বমরাভ আম্বেদকরের সংগ্রাম ও ত্যাগের কারণে ভারতের সংবিধানের অধীনে আমাদের অধিকার রক্ষার জন্য
আমরা আমাদের পরিকল্পিত জাতি, উপজাতীয় শ্রেণী, অন্য পশ্চিমা শ্রেণী এবং ধর্মীয় সংখ্যালঘুদের রক্ষা করতে পারি। কিন্তু জাতি ও বৈষম্যমূলক রাষ্ট্র আমাদের জনগণের পক্ষে এই জনগণের অধিকার ব্যবহার করেনি। ফলস্বরূপ, সংবিধানের নিয়ম সত্ত্বেও, আমাদের আর্থ-সামাজিক অবস্থা আরও খারাপ। সুতরাং
একটি রাজনৈতিক প্ল্যাটফর্ম এবং একটি নেতৃত্বের অধীনে একতাবদ্ধভাবে আমাদের
নিজস্ব সরকার প্রতিষ্ঠার জন্য বাবাকে সাবধান করে দিয়েছিলেন। এই নির্দেশে, তিনি তার জীবদ্দশায় ভারতের রিপাবলিকান পার্টি শুরু করার পরিকল্পনা করেছিলেন। কিন্তু তিনি তার পরিকল্পনা কর্ম নিতে পারে আগে তিনি মারা হবে বলেন
সে জানে না এই কাজটি সম্পন্ন করতে মনীবারাই ছিলেন না
গণেশ রাম চৌউফ
অ-রাজনৈতিক
প্রক্রিয়া: যখন গণেশ রাম চৌধুর আমলে আম্বেদকর আন্দোলনকে পুনরুজ্জীবিত
করার বহু-রূপান্তর ঘটেছিল তখন আন্দোলন প্রায় ধ্বংস হয়ে গিয়েছিল। মানুষ প্রায় আন্দোলনের প্রায় ভুলে গেছে গন্শি রাম সাহেব এমন অবস্থার অধ্যয়ন করেন যা আম্বেদকার্ত আন্দোলনের পরাজয়ের দিকে নিয়ে যায়। তিনি আন্দোলন থেকে বেরিয়ে আসার আগেই সর্বাধিক বাবাকে দেখেন। তিনি যে কারণগুলি নিয়েছিলেন, সেগুলি পরীক্ষা করতে শুরু করেন বাবা সাহেব আম্বেদকরের মৃত্যু। বিস্তারিত
অধ্যয়ন শেষে, আম্বেদকারাইট আন্দোলনের পরাজয়ের ফলে বহুজন সমাজে
‘অ-রাজনৈতিক’ উপায়ে অভাব দেখা দেয়, তাই তিনি ‘অ-রাজনৈতিক উপায়’গুলিতে
অ-রাজনৈতিক পথগুলিকে শক্তিশালী করার সিদ্ধান্ত নেন। লিডারশিপ ‘। তিনি অনুভব করেছিলেন যে সম্প্রদায় “মিশনারিরা” তৈরি করতে পারে যারা কেবলমাত্র শক্তিশালী রাজনৈতিক পথের সামর্থ নেই। এভাবে, তিনি অ-শিক্ষিত কর্মচারী ও যুবকদের জন্য প্রস্তুতি নিচ্ছেন এবং সমাজের অ-রাজনৈতিক উপায় প্রস্তুত করেছেন। বহুজন সমাজ পার্টি চালু করার আগে, এসসি, এসডি। / ওবিসি এবং ধর্মীয় সংখ্যালঘুদের শিক্ষিত কর্মী ও যুবককে প্রস্তুত করার জন্য ডিএস -4। তিনি বহুজন সমাজের অ-রাজনৈতিক পথকে শক্তিশালী করার জন্য তার জীবনের সেরা অংশকে নিবেদিত করেন।
34) Classical Gujarati
34) ક્લાસિકલ ગુજરાતી
2417 સન 22 ઑક્ટો 2017 પાઠ
“અમે ફક્ત જાતિ, સાંપ્રદાયિક, સહ-રાજનીતિવાદી ભાજપને પડકાર આપી શકીએ છીએ. “
પીએસબીના સભ્યોને બિહંજીનો કોલ
દેશને ફાશીવાદી શાસનની પકડમાંથી મુક્ત કરવા
પ્રિય ભાઈઓ અને બહેનો, બધા જયિમમ્મ છે.
બાબાસાહેબ ડો. બામારૂવ આંબેડકરના સંઘર્ષ અને બલિદાનને કારણે ભારતના બંધારણ હેઠળના અમારા અધિકારોનું રક્ષણ કરવા
અમે અમારા આયોજિત જાતિ, આદિવાસી વર્ગ, અન્ય પછાત વર્ગો અને ધાર્મિક લઘુમતીઓનું રક્ષણ કરી શકીએ છીએ. પરંતુ જાતિ અને ભેદભાવપૂર્ણ રાજ્યોએ આપણા લોકોની તરફેણમાં આ લોકોના અધિકારોનો ઉપયોગ કર્યો નથી. પરિણામે, બંધારણના નિયમો હોવા છતાં, આપણી સામાજિક-આર્થિક પરિસ્થિતિ ખરાબ છે. તેથી બાબા સાહેબએ અમને એક રાજકીય પ્લેટફોર્મ અને નેતૃત્વ હેઠળ એકતા દ્વારા અમારી પોતાની સરકાર સ્થાપવા માટે કહ્યું. આ દિશામાં તેમણે તેમના જીવનકાળ દરમિયાન રિપબ્લિકન પાર્ટી ઓફ ઇન્ડિયા શરૂ કરવાની યોજના બનાવી. પરંતુ તેમણે કહ્યું હતું કે તેમની યોજનાઓ પગલાં લઈ શકે તે પહેલા તે મરી જશે
તેને ખબર નથી. મણીવારાય આ કામ પૂરું કરી શક્યું ન હતું
ગણેશ રામ ચૌફ દ્વારા પૂર્ણ.
બિન-રાજકીય પદ્ધતિઓ: જ્યારે ગણેશ રામ ચૌહાણના આંદોલન ચળવળને પુન: જીવંત કરવાના મલ્ટિ-કન્વર્ઝન, ચળવળ લગભગ નાશ પામી હતી. લોકો લગભગ ચળવળ વિશે ભૂલી ગયા છો ગણેશ રામ શાહેબએ એવી પરિસ્થિતિનો અભ્યાસ કર્યો કે જેનાથી આંબેડકર ચળવળની હાર થઈ. તેમણે મોટાભાગના બાબા સાહેબના અનુયાયીઓને આંદોલનમાંથી બહાર આવતા જોયા હતા. તેમણે બાબા સાહેબ આંબેડકરના મૃત્યુને પગલે કારણો તપાસ્યા. વિસ્તૃત
અભ્યાસ બાદ, આંબેડકરવાદી ચળવળની હાર બહુજન સમાજમાં બિન-રાજકીય
મહત્વાકાંક્ષાના અભાવને કારણે હતી, તેથી તેમણે ‘બિન-રાજકીય રીતે’
બિન-રાજકીય પાથને મજબૂત કરવાનો નિર્ણય કર્યો. લીડરશીપ ‘. તેમને એવું લાગ્યું કે સમુદાય “મિશનરીઓ” બનાવી શકે છે, જે માત્ર મજબૂત રાજકીય રસ્તાઓ પરવડી શકે નહીં. આમ, તેમણે બિન-શિક્ષિત કર્મચારીઓ અને યુવાનો માટે તૈયાર કરવા અને સમાજના બિન-રાજકીય રીતે તૈયાર કરવાનો નિર્ણય કર્યો. બહુજન સમાજ પક્ષ, એસસી, એસ.ડી. / ઓબીસી અને ડીએસ -4, ધાર્મિક લઘુમતીઓથી શિક્ષિત કર્મચારીઓ અને યુવાનોને તૈયાર કરવા. તેમણે બહુજન સમાજના બિન-રાજકીય પાથને મજબૂત કરવા તેમના જીવનનો શ્રેષ્ઠ ભાગ સમર્પિત કર્યો.
66) Classical Marathi
66) शास्त्रीय मराठी
2417 रवि 22 ऑक्टो 2017 पाठ
“आम्ही फक्त जाती, सांप्रदायिक, भांडवलदार, भाजपचेच आव्हान करू शकतो. “
बी.हिन्जी यांनी पीएसबीच्या सदस्यांना आवाहन केले
देशाला फासीवादी नियमांच्या तावडीतून मुक्त करण्यासाठी
प्रिय बंधू आणि भगिनी, सर्व जयमपेंम आहेत.
बाबासाहेब डॉ. बामराव आंबेडकर यांच्या संघर्षामुळे आणि त्यागाने आपल्या हक्कांचे रक्षण करण्यासाठी भारताच्या घटनेनुसार संरक्षण केले
आम्ही आमच्या नियोजित जाती, आदिवासी वर्ग, इतर मागासवर्गीय आणि धार्मिक अल्पसंख्यकांचे रक्षण करू शकतो. परंतु जाति आणि भेदभावकारी राज्यांनी आमच्या लोकांच्या बाजूने या लोकांचे हक्क वापरले नाहीत. परिणामी, घटनेचे नियम असूनही, आमची सामाजिक-आर्थिक परिस्थिती वाईट आहे. म्हणूनच बाबासाहेबांनी आम्हाला एक राजकीय मंच आणि एक नेतृत्वाखाली एक करून आपली स्वतःची सरकार स्थापन करण्यास सांगितले. या दिशेने त्यांनी आपल्या आयुष्यात रिपब्लिकन पार्टी ऑफ इंडिया सुरू करण्याचे ठरविले. पण त्याने सांगितले की त्याच्या योजना कारवाई करू शकण्याआधीच मी मरेल
त्याला माहित नाही. मणिवारय हे काम पूर्ण करू शकले नाहीत
गणेश राम चौफ यांनी पूर्ण केले.
बिगर राजकारण यंत्रणा: जेव्हा गणेश राम चौहान यांनी आंबेडकरवादी चळवळीला पुनरुज्जीवित केले, तेव्हा आंदोलन जवळजवळ नष्ट झाले होते. लोक जवळपास चळवळ बद्दल विसरले गणेश राम साहेब यांनी परिस्थितीचा अभ्यास केला जो आंबेडकरवादी चळवळीचा पराभव झाला. त्यांनी बाबासाहेबांचे बहुतेक अनुयायी चळवळीतून बाहेर पडले. त्यांनी बाबा साहेब आंबेडकरांच्या मृत्यूला कारणीभूत होण्याचे कारण शोधण्यास सुरवात केली. नेतृत्व ‘. त्याला असे वाटले की समुदाय “मिशनरी” तयार करू शकेल जो केवळ राजकीय राजकीय मार्गांना परवडत नाही. अशाप्रकारे त्यांनी अशिक्षित कर्मचा-यांसाठी आणि युवकांसाठी तयार करण्याचे आणि समाजाचे गैर राजकारण तयार करण्याचे ठरविले. बहुजन समाज पार्टी, एससी, एसडी सुरू करण्यापूर्वी. / इतर मागासवर्गीय आणि धार्मिक अल्पसंख्यकांपासून शिक्षित कर्मचारी व तरुणांना डीएस -4 तयार करणे. त्यांनी बहुजन समाजाच्या गैर-राजकीय मार्गांना बळकट करण्यासाठी आपल्या जीवनाचा उत्तम भाग समर्पित केला.
75) Classical Punjabi
75) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ
2417 ਸੂਰਜੀ 22 ਅਕਤੂਬਰ 2017 ਪਾਠ
“ਅਸੀਂ ਸਿਰਫ ਜਾਤ, ਫਿਰਕੂ, ਪੂੰਜੀਵਾਦੀ ਪੱਖੀ ਭਾਜਪਾ ਨੂੰ ਚੁਣੌਤੀ ਦੇ ਸਕਦੇ ਹਾਂ. “
ਪੀ.ਐੱਸ.ਬੀ. ਦੇ ਮੈਂਬਰਾਂ ਨੂੰ ਬੇਹੀਂਜੀ ਦਾ ਸੱਦਾ
ਫਾਸੀਵਾਦੀ ਰਾਜ ਦੇ ਪੰਜੇ ਤੋਂ ਦੇਸ਼ ਨੂੰ ਆਜ਼ਾਦ ਕਰਨ ਲਈ
ਪਿਆਰੇ ਭਰਾਵੋ ਅਤੇ ਭੈਣੋ, ਸਾਰੇ ਜੈਇਮਪਮ ਹਨ.
ਬਾਬਾ ਸਾਹਿਬ ਡਾ. ਬਾਮਾ ਰਾਮ ਅੰਬੇਦਕਰ ਦੇ ਸੰਘਰਸ਼ ਅਤੇ ਬਲੀਦਾਨ ਦੇ ਕਾਰਨ ਭਾਰਤ ਦੇ ਸੰਵਿਧਾਨ ਦੇ ਤਹਿਤ ਸਾਡੇ ਹੱਕਾਂ ਦੀ ਰਾਖੀ ਲਈ
ਅਸੀਂ ਆਪਣੀਆਂ ਯੋਜਨਾਬੱਧ ਜਾਤੀਆਂ, ਕਬਾਇਲੀ ਕਲਾਸਾਂ, ਪਛੜੀਆਂ ਸ਼੍ਰੇਣੀਆਂ ਅਤੇ ਧਾਰਮਿਕ ਘੱਟ ਗਿਣਤੀ ਨੂੰ ਬਚਾ ਸਕਦੇ ਹਾਂ. ਪਰ ਜਾਤਪਾਤ ਅਤੇ ਭੇਦਭਾਵਪੂਰਨ ਰਾਜਾਂ ਨੇ ਸਾਡੇ ਲੋਕਾਂ ਦੇ ਹੱਕ ਵਿੱਚ ਇਨ੍ਹਾਂ ਲੋਕਾਂ ਦੇ ਹੱਕਾਂ ਦੀ ਵਰਤੋਂ ਨਹੀਂ ਕੀਤੀ ਹੈ. ਸਿੱਟੇ ਵਜੋਂ, ਸੰਵਿਧਾਨ ਦੇ ਨਿਯਮਾਂ ਦੇ ਬਾਵਜੂਦ, ਸਾਡੀ ਸਮਾਜਕ-ਆਰਥਿਕ ਸਥਿਤੀ ਬੁਰੀ ਹੈ. ਇਸ ਲਈ ਬਾਬਾ ਸਾਹਿਬ ਨੇ ਸਾਨੂੰ ਰਾਜਨੀਤਕ ਪਲੇਟਫਾਰਮ ਅਤੇ ਲੀਡਰਸ਼ਿਪ ਅਧੀਨ ਇਕਜੁੱਟ ਹੋ ਕੇ ਆਪਣੀ ਸਰਕਾਰ ਬਣਾਉਣ ਲਈ ਕਿਹਾ. ਇਸ ਦਿਸ਼ਾ ਵਿਚ, ਉਸ ਨੇ ਆਪਣੇ ਜੀਵਨ ਕਾਲ ਵਿਚ ਰਿਪਬਲਿਕਨ ਪਾਰਟੀ ਆਫ ਇੰਡੀਆ ਸ਼ੁਰੂ ਕਰਨ ਦੀ ਯੋਜਨਾ ਬਣਾਈ. ਪਰ ਉਸ ਨੇ ਕਿਹਾ ਕਿ ਉਹ ਆਪਣੀਆਂ ਯੋਜਨਾਵਾਂ ਕਾਰਵਾਈ ਕਰਨ ਤੋਂ ਪਹਿਲਾਂ ਮਰ ਜਾਵੇਗਾ
ਉਹ ਨਹੀਂ ਜਾਣਦਾ ਮਨੀਵਰਾਈ ਇਸ ਨੌਕਰੀ ਨੂੰ ਪੂਰਾ ਕਰਨ ਵਿਚ ਅਸਮਰਥ ਸਨ
ਗਣੇਸ਼ ਰਾਮ ਚੌਫ ਨੇ ਪੂਰਾ ਕੀਤਾ.
ਗ਼ੈਰ-ਸਿਆਸੀ ਢਾਂਚੇ: ਜਦੋਂ ਗਣੇਸ਼ ਰਾਮ ਚੌਹਾਨ ਦੇ ਅੰਬੇਡਕਰਵਾਦੀ ਲਹਿਰ ਨੂੰ ਬਹਾਲ ਕਰਨ ਲਈ ਬਹੁ-ਰੂਪਾਂਤਰਣ, ਤਾਂ ਅੰਦੋਲਨ ਲਗਭਗ ਖ਼ਤਮ ਹੋ ਗਿਆ ਸੀ. ਲੋਕ ਲਗਭਗ ਅੰਦੋਲਨ ਬਾਰੇ ਭੁੱਲ ਗਏ ਗੰਥੀ ਰਾਮ ਸ਼ਹੀਬ ਨੇ ਹਾਲਾਤ ਦਾ ਅਧਿਅਨ ਕੀਤਾ ਜਿਸ ਨਾਲ ਅੰਬੇਡਕਰਵਾਦੀ ਲਹਿਰ ਦੀ ਹਾਰ ਹੋਈ. ਉਨ੍ਹਾਂ ਨੇ ਬਾਬਾ ਸਾਹਿਬ ਦੇ ਬਹੁਤ ਸਾਰੇ ਚੇਲੀਆਂ ਨੂੰ ਅੰਦੋਲਨ ਤੋਂ ਬਾਹਰ ਆ ਦੇਖਿਆ. ਉਨ੍ਹਾਂ ਨੇ ਬਾਬਾ ਸਾਹਬ ਅੰਬੇਡਕਰ ਦੀ ਮੌਤ ਦੇ ਕਾਰਨ ਦੀ ਜਾਂਚ ਕਰਨੀ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤੀ. ਵਿਸਥਾਰਪੂਰਵਕ
ਅਧਿਐਨ ਤੋਂ ਬਾਅਦ, ਅੰਬੇਡਕਰਵਾਦੀ ਲਹਿਰ ਦੀ ਹਾਰ ਬਹੁਜਨ ਸਮਾਜ ਵਿਚ ਗੈਰ-ਰਾਜਨੀਤਿਕ
ਢੰਗਾਂ ਦੀ ਘਾਟ ਦਾ ਨਤੀਜਾ ਸੀ, ਇਸ ਲਈ ਉਨ੍ਹਾਂ ਨੇ ‘ਗੈਰ-ਰਾਜਨੀਤਕ ਢੰਗਾਂ’ ਵਿਚ
ਗ਼ੈਰ-ਰਾਜਨੀਤਿਕ ਰਸਤਿਆਂ ਨੂੰ ਮਜ਼ਬੂਤ ਕਰਨ ਦਾ ਫ਼ੈਸਲਾ ਕੀਤਾ. ਲੀਡਰਸ਼ਿਪ ‘. ਉਸ ਨੇ ਮਹਿਸੂਸ ਕੀਤਾ ਕਿ ਭਾਈਚਾਰੇ “ਮਿਸ਼ਨਰੀਆਂ” ਪੈਦਾ ਕਰ ਸਕਦੇ ਹਨ ਜੋ ਕੇਵਲ ਮਜ਼ਬੂਤ ਸਿਆਸੀ ਮਾਰਗ ਦੀ ਸਮਰੱਥਾ ਨਹੀਂ ਰੱਖ ਸਕਦੇ. ਇਸ ਤਰ੍ਹਾਂ, ਉਸਨੇ ਗੈਰ-ਪੜ੍ਹੇ-ਲਿਖੇ ਕਰਮਚਾਰੀਆਂ ਅਤੇ ਨੌਜਵਾਨਾਂ ਲਈ ਤਿਆਰੀ ਕਰਨ ਅਤੇ ਸਮਾਜ ਦੇ ਗੈਰ ਰਾਜਨੀਤਕ ਢੰਗ ਤਿਆਰ ਕਰਨ ਦਾ ਫੈਸਲਾ ਕੀਤਾ. ਬਹੁਜਨ ਸਮਾਜ ਪਾਰਟੀ, ਐਸ.ਸੀ., ਐਸ.ਡੀ. / ਓ ਬੀ ਸੀ ਅਤੇ ਡੀ.ਐਸ.-4, ਧਾਰਮਿਕ ਘੱਟ ਗਿਣਤੀ ਤੋਂ ਪੜ੍ਹੇ ਗਏ ਸਟਾਫ਼ ਅਤੇ ਨੌਜਵਾਨਾਂ ਨੂੰ ਤਿਆਰ ਕਰਨ ਲਈ. ਉਸਨੇ ਬਹੁਜਨ ਸਮਾਜ ਦੇ ਗੈਰ ਸਿਆਸੀ ਮਾਰਗ ਨੂੰ ਮਜ਼ਬੂਤ ਕਰਨ ਲਈ ਆਪਣੀ ਜ਼ਿੰਦਗੀ ਦਾ ਸਭ ਤੋਂ ਵਧੀਆ ਹਿੱਸਾ ਸਮਰਪਿਤ ਕੀਤਾ.
2416 Sat 21 Oct 2017 LESSON
“We
alone can challenge and defeat the casteist, communal and
pro-capitalist BJP! Get ready!” Behanji’s clarion call to the BSP
cadres to liberate the country from the clutches of fascist rule Dear
brothers and sisters, Jaibheem to all. We, the Scheduled Castes,
Scheduled Tribes, Other Backward Classes and Religious Minorities, are
able to secure our rights guaranteed under the Constitution of India due
to the incessant struggle and matchless sacrifice of Babasaheb Dr.
Bheemrao Ambedkar. in 23) Classical English,
10) Classical Bengali-ক্লাসিক্যাল বাংলা,34) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
2 thoughts to “Remembering SAHIB KANSHIRAM JI ..”
“We alone can challenge and defeat the casteist, communal and pro-capitalist BJP!
Get ready!”
Behanji’s clarion call to the BSP cadres
to liberate the country from the clutches of fascist rule
Dear brothers and sisters, Jaibheem to all.
We,
the Scheduled Castes, Scheduled Tribes, Other Backward Classes and
Religious Minorities, are able to secure our rights guaranteed under the
Constitution of India due to the incessant struggle and matchless
sacrifice of Babasaheb Dr. Bheemrao Ambedkar. But the caste-prejudiced
governments did not implement these rights to the benefit of our people.
As the result, despite the provisions of Constitution, our
socio-economic condition remained worst as before. Hence, Babasaheb
advocated us to form the government on our own by getting united under
one political platform and one leadership. In this direction, he
contemplated to launch the Republican Party of India during his
life-time. But he, perhaps, did not know that he would die so early even
before he could bring his plans into action. He could not complete the
task which was later on completed by Manyawar Kanshi Ram Saheb.
VOICE AND ACTION of
Awakened
One
With
Awareness (A1A)
&
Techno-Politico-Socio Transformation and Economic Emancipation Movement (TPSTEEM)
A1ATPSTEEM
EDUCATE! ORGANISE! TRAIN! CONTRIBUTE! while LEARNING!
MBBAACT
(Mind Body Beauty Awakeness and Awareness Theraphy)
From
INSIGHT-NET - FREE Online Tipiṭaka Research & Practice
University and related NEWS through http://sarvajan.ambedar.org in
105
languages http://sarvajan.ambedkar.org Google’s free service instantly
translates words, phrases, and web pages between English and over 105
other languages. and render correct translation in your mother tongue
for this google translation to attain Eternal Bliss as Final goal.
93) Classical
Tamil-செம்மொழி தமிழ்,48) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,63) Classical Malayalam -ക്ലാസിക്കൽ,23) Classical Hindi- शास्त्रीय हिंदी,94) Classical Telugu-క్లాసికల్ తెలుగు,98) Classical Urdu- کلاسیکی اردو
https://india.liveuamap.com/en/2017/20-february-pm-doesnt-know-bsp-is-a-movement-first-and-then Murderers of democratic institutions (Modi) doesn’t know BSP is a movement first and then a party. I didn’t get
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Bahujan Vidyarthi Sangha remake Remo’s flute at Ambedkar Bhavan, Bangalore July 26, 2016. mp3
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Anna n mahesh.
New Kannada Commedy Movie Full HD | Radhana Ganda – ರಾಧನ ಗಂಡ | Komal Kumar, Poorna mp3
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BSP picks faults in caste census. mp3
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untouchables in the forthcoming caste census. Our reporter Aishwarya …
has demanded that the government include a separate column for
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B V S karnataka on SAVE DEMOCRACY SAVE INDIA mp3
Save INDIA by saving democracy. bahujan vidyarthi sangh,karntaka.
MMMG - Siddalingaiah special, episode 3. mp3
Madhura Madhuravee Manjula Gaana - Siddalingaiah special, held at Ghatge Conventional Hall - HAL.
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Dr.Shivakumar speech in bvs protest rally in bangalore mp3
Dr Shivakumar speech in protest rally of bahujana vidyarthi sangha.
Hathi Wala Button | Bahujan Samaj Party Song | Misson 2017 mp3
Hathi Wala Button | Bahujan Samaj Party Song | Misson 2017 Singer :- Raj Dadral, Video :- Raj Kumar Bhutto.
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48) Classical Kannada
48) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ
2416 ಶನಿ 21 ಅಕ್ಟೋಬರ್ 2017 ಪಠ್ಯ
“ನಾವು ಜಾತಿ, ಕೋಮುವಾದಿ, ಬಂಡವಾಳಶಾಹಿ-ಬಿಜೆಪಿಗೆ ಮಾತ್ರ ಸವಾಲು ಹಾಕಬಹುದು.
ಪಿಎಸ್ಬಿ ಸದಸ್ಯರಿಗೆ ಬೆಹಿಂಜಿಯ ಕರೆ
ಫ್ಯಾಸಿಸ್ಟ್ ಆಡಳಿತದ ಹಿಡಿತದಿಂದ ದೇಶವನ್ನು ಸ್ವತಂತ್ರಗೊಳಿಸುವುದಕ್ಕಾಗಿ
ಆತ್ಮೀಯ ಸಹೋದರ ಸಹೋದರಿಯರು, ಎಲ್ಲರೂ ಜೈಯಿಮ್.
ಬಾಬಾ ಸಾಹೇಬ್ ಡಾ.ಬಮರಾವ್ ಅಂಬೇಡ್ಕರ್ ಅವರ ಹೋರಾಟ ಮತ್ತು ತ್ಯಾಗದಿಂದ ಭಾರತದ ಸಂವಿಧಾನದ ಅಡಿಯಲ್ಲಿ ನಮ್ಮ ಹಕ್ಕುಗಳನ್ನು ರಕ್ಷಿಸಲು
ನಮ್ಮ ಯೋಜಿತ ಜಾತಿಗಳು, ಬುಡಕಟ್ಟು ತರಗತಿಗಳು, ಇತರ ಹಿಂದುಳಿದ ವರ್ಗಗಳು ಮತ್ತು ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರನ್ನು ನಾವು ರಕ್ಷಿಸಬಹುದು. ಆದರೆ ಜಾತಿ ಮತ್ತು ತಾರತಮ್ಯದ ರಾಜ್ಯಗಳು ನಮ್ಮ ಜನರ ಪರವಾಗಿ ಈ ಜನರ ಹಕ್ಕುಗಳನ್ನು ಬಳಸಲಿಲ್ಲ. ಪರಿಣಾಮವಾಗಿ, ಸಂವಿಧಾನದ ನಿಯಮಗಳ ಹೊರತಾಗಿಯೂ, ನಮ್ಮ ಸಾಮಾಜಿಕ-ಆರ್ಥಿಕ ಪರಿಸ್ಥಿತಿಯು ಕೆಟ್ಟದಾಗಿದೆ. ಆದ್ದರಿಂದ ರಾಜಕೀಯ ವೇದಿಕೆ ಮತ್ತು ನಾಯಕತ್ವದಲ್ಲಿ ಒಗ್ಗೂಡಿಸಿ ನಮ್ಮ ಸರ್ಕಾರವನ್ನು ಸ್ಥಾಪಿಸಲು ಬಾಬಾ ಸಾಹೇಬ್ ನಮ್ಮನ್ನು ಕೇಳಿದರು. ಈ ದಿಕ್ಕಿನಲ್ಲಿ, ಅವರು ತಮ್ಮ ಜೀವಿತಾವಧಿಯಲ್ಲಿ ರಿಪಬ್ಲಿಕನ್ ಪಾರ್ಟಿ ಆಫ್ ಇಂಡಿಯಾವನ್ನು ಪ್ರಾರಂಭಿಸಲು ಯೋಜಿಸಿದರು. ಆದರೆ ತನ್ನ ಯೋಜನೆಗಳು ಕ್ರಮ ತೆಗೆದುಕೊಳ್ಳುವ ಮೊದಲು ಅವರು ಸಾಯುತ್ತಾರೆ ಎಂದು ಅವರಿಗೆ ತಿಳಿದಿಲ್ಲ. ಈ ಕೆಲಸವನ್ನು ಮುಗಿಸಿದ ನಂತರ, ಮಣಿವಾರ್ ಕಾನ್ಶಿ ರಾಮ್ ಚೌಫ್ ಪೂರ್ಣಗೊಂಡಿತು.
63) Classical Malayalam
63. ക്ലാസിക്കൽ
2416 Sat 21 Oct 2017 പാഠം
“ജാതി, വർഗീയ, മുതലാളിത്ത മുതലാളിത്ത ബിജെപിയെ ഞങ്ങൾ വെല്ലുവിളിക്കാൻ മാത്രമേ കഴിയുകയുള്ളൂ.
പിഎസ്ബി അംഗങ്ങളോട് ബൻഞ്ചിയുടെ വിളി
ഫാസിസ്റ്റ് ഭരണത്തിന്റെ പിടിയിൽ നിന്ന് രാജ്യത്തെ മോചിപ്പിക്കുക
പ്രിയ സഹോദരന്മാരും സഹോദരിമാരും എല്ലാം ജെയ്മിം ആകുന്നു.
ബാബാസാഹേബ് അംബേദ്കറുടെ സമരവും ത്യാഗവും കാരണം ഇന്ത്യൻ ഭരണഘടനയനുസരിച്ച് നമ്മുടെ അവകാശങ്ങൾ സംരക്ഷിക്കാൻ
നമ്മുടെ ആസൂത്രിത ജാതി, ആദിവാസി വിഭാഗങ്ങൾ, മറ്റ് പിന്നാക്ക വിഭാഗങ്ങൾ, മതന്യൂനപക്ഷങ്ങൾ എന്നിവയെ നമുക്ക് കാത്തുസൂക്ഷിക്കാൻ കഴിയും. എന്നാൽ, ജാതിയും വിവേചനപരമായതുമായ രാഷ്ട്രങ്ങൾ നമ്മുടെ ജനങ്ങൾക്ക് അനുകൂലമായി ഈ ആളുകളുടെ അവകാശങ്ങൾ ഉപയോഗിച്ചിട്ടില്ല. ഭരണഘടനയുടെ നിയമങ്ങൾ ഉണ്ടെങ്കിലും, നമ്മുടെ സാമൂഹ്യ-സാമ്പത്തിക സ്ഥിതി കൂടുതൽ വഷളാകുന്നു. ബാബസാഹിബ്
ഒരു രാഷ്ട്രീയ പ്ലാറ്റ്ഫോമിന്റെയും നേതൃത്വത്തിൻകീഴിലും ഒന്നിച്ചുകൊണ്ട്
നമ്മുടെ സ്വന്തം ഗവൺമെന്റ് രൂപീകരിക്കാൻ ഞങ്ങളോട് ആവശ്യപ്പെട്ടു. ഈ ദിശയിൽ, തന്റെ ജീവിതകാലത്ത് റിപ്പബ്ലിക്കൻ പാർട്ടി ഓഫ് ഇന്ത്യയിൽ തുടങ്ങാൻ അദ്ദേഹം പദ്ധതിയിട്ടു. എന്നാൽ തന്റെ പദ്ധതികൾ നടപ്പാക്കുന്നതിന് മുൻപായി താൻ മരിക്കും എന്ന് അയാൾക്ക് അറിയില്ല. ഈ പണി പൂർത്തിയാക്കിയ ശേഷം മാനിവാർ കൻഷി റാം ചൗഫ് പൂർത്തിയാക്കി.
https://duckduckgo.com/?q=BSP+movement+in+Hindi+with+quotes%2C+pictures+and+videos&t=hw&atb=v81-4&ia=videos&iax=videos&iai=z1JfpHYugQU
Life Changing Motivational Video For Success in Hindi
i 1,204,638 views
23) Classical Hindi
23) शास्त्रीय हिंदी
2416 शनि 21 अक्टूबर 2017 पाठ
“हम जाति, सांप्रदायिक, समर्थक पूंजीवादी भाजपा को चुनौती दे सकते हैं।
बी.हिन्जी का पीएसबी के सदस्यों को फोन करना
देश को फासीवादी शासन के चंगुल से मुक्त करने के लिए
प्रिय भाइयों और बहनों, सभी जयंती हैं
हम अपनी योजना बनाई जातियों, आदिवासी वर्गों, अन्य पिछड़े वर्गों और धार्मिक अल्पसंख्यकों की रक्षा कर सकते हैं। लेकिन जाति और भेदभावपूर्ण राज्यों ने हमारे लोगों के पक्ष में इन लोगों के अधिकारों का इस्तेमाल नहीं किया है नतीजतन, संविधान के नियमों के बावजूद, हमारी सामाजिक-आर्थिक स्थिति भी बदतर है। इसलिए बाबा साहेब ने हमें एक राजनीतिक मंच और नेतृत्व के तहत एकजुट करके अपनी सरकार बनाने के लिए कहा। इस दिशा में, उन्होंने अपने जीवनकाल में रिपब्लिकन पार्टी ऑफ इंडिया शुरू करने की योजना बनाई थी। लेकिन वह यह नहीं जानता कि उनकी योजना कार्रवाई करने से पहले मर जाएगी। कार्य पूरा करने के बाद, गणेश राम चौफ ने मणिवार पूरा किया।
98) Classical Urdu
98) کلاسیکی اردو
2416 Sat 21 اکتوبر 2017 سبق
“ہم صرف ذات، فرقہ وارانہ، پروپٹیسٹسٹ بی جے پی کو صرف چیلنج کر سکتے ہیں.
بی بی جی کے پی ایس بی کے ارکان کو فون
ملک فاسٹسٹ حکمرانوں کے چشموں سے آزاد کرنے کے لئے
پیارے بہنوں اور بہنیں، ہم سب جیل ہیں.
باباہب ڈاکٹر بامیارو امبیڈکر کے جدوجہد اور قربانی کی وجہ سے بھارت کے آئین کے تحت ہمارے حقوق کی حفاظت کے لئے
ہم اپنی منصوبہ بندی کی ذات، قبائلی طبقات، دوسرے پسماندہ طبقات اور مذہبی اقلیتوں کی حفاظت کرسکتے ہیں. لیکن ذات اور امتیازی ریاستوں نے ہمارے لوگوں کے حق میں ان لوگوں کے حقوق کا استعمال نہیں کیا ہے. نتیجے میں، آئین کے قوانین کے باوجود، ہماری سماجی - اقتصادی صورتحال خراب ہے. لہذا بابا صاحب نے ہمیں ایک سیاسی پلیٹ فارم اور قیادت میں متحد کرکے اپنی اپنی حکومت قائم کرنے کے لئے کہا. اس سمت میں، انہوں نے اپنی زندگی بھر میں بھارت کی جمہوریہ پارٹی شروع کرنے کی منصوبہ بندی کی. لیکن وہ نہیں جانتا کہ اس کی منصوبہ بندی کرنے سے قبل وہ مر جائے گا. اس کام کو مکمل کرنے کے بعد، منشور کشمشی رام چوف کو مکمل کیا گیا تھا.
10) Classical Bengali
আমরা আমাদের পরিকল্পিত জাতি, উপজাতীয় শ্রেণী, অন্য পশ্চিমা শ্রেণী এবং ধর্মীয় সংখ্যালঘুদের রক্ষা করতে পারি। কিন্তু জাতি ও বৈষম্যমূলক রাষ্ট্র আমাদের জনগণের পক্ষে এই জনগণের অধিকার ব্যবহার করেনি। ফলস্বরূপ, সংবিধানের নিয়ম সত্ত্বেও, আমাদের আর্থ-সামাজিক অবস্থা আরও খারাপ। সুতরাং
একটি রাজনৈতিক প্ল্যাটফর্ম এবং একটি নেতৃত্বের অধীনে একতাবদ্ধভাবে আমাদের
নিজস্ব সরকার প্রতিষ্ঠার জন্য বাবাকে সাবধান করে দিয়েছিলেন। এই নির্দেশে, তিনি তার জীবদ্দশায় ভারতের রিপাবলিকান পার্টি শুরু করার পরিকল্পনা করেছিলেন। কিন্তু তিনি জানেন না যে তার পরিকল্পনা অনুযায়ী পদক্ষেপ নেওয়ার আগেই তিনি মারা যাবেন। কাজ সম্পন্ন করার পর, মাণভরটি গণেশ রাম চৌফ দ্বারা সম্পন্ন হয়।
94) Classical Telugu
మా ప్రణాళికా కులాలు, గిరిజన తరగతులు, ఇతర వెనుకబడిన వర్గాలు మరియు మత మైనారిటీలను మేము కాపాడగలము. కానీ కుల, వివక్షత గల దేశాలు ఈ ప్రజల హక్కులను మా ప్రజలకు అనుకూలంగా ఉపయోగించలేదు. పర్యవసానంగా, రాజ్యాంగం యొక్క నియమాలు ఉన్నప్పటికీ, మన సామాజిక-ఆర్థిక పరిస్థితులు అధ్వాన్నంగా ఉన్నాయి. కాబట్టి బాబా సాహ్బ్ మన రాజకీయ ప్రభుత్వానికి, నాయకత్వంలో ఐక్యపరచడం ద్వారా మా సొంత ప్రభుత్వాన్ని ఏర్పాటు చేయమని అడిగారు. ఈ దిశలో, అతను తన జీవితకాలంలో భారత రిపబ్లికన్ పార్టీని ప్రారంభించాలని అనుకున్నాడు. కానీ అతను తన ప్రణాళికలను చర్య తీసుకునే ముందు అతను చనిపోతాడని తెలియదు. పనిని పూర్తి చేసిన తరువాత, మనివర్ ను గణేష్ రామ్ చౌఫ్ పూర్తి
34) Classical Gujarati
34) ક્લાસિકલ ગુજરાતી 2416 શનિ 21 ઑક્ટો 2017 પાઠ “અમે ફક્ત જાતિ, સાંપ્રદાયિક, સહ-રાજનીતિવાદી ભાજપને પડકાર આપી શકીએ છીએ. પીએસબીના સભ્યોને બિહંજીનો કોલ દેશને ફાશીવાદી શાસનની પકડમાંથી મુક્ત કરવા પ્રિય ભાઈઓ અને બહેનો, બધા જયિમમ્મ છે. બાબાસાહેબ ડો. બામારૂવ આંબેડકરના સંઘર્ષ અને બલિદાનને કારણે ભારતના બંધારણ હેઠળના અમારા અધિકારોનું રક્ષણ કરવા
અમે અમારા આયોજિત જાતિ, આદિવાસી વર્ગ, અન્ય પછાત વર્ગો અને ધાર્મિક લઘુમતીઓનું રક્ષણ કરી શકીએ છીએ. પરંતુ જાતિ અને ભેદભાવપૂર્ણ રાજ્યોએ આપણા લોકોની તરફેણમાં આ લોકોના અધિકારોનો ઉપયોગ કર્યો નથી. પરિણામે, બંધારણના નિયમો હોવા છતાં, આપણી સામાજિક-આર્થિક પરિસ્થિતિ ખરાબ છે. તેથી બાબા સાહેબએ અમને એક રાજકીય પ્લેટફોર્મ અને નેતૃત્વ હેઠળ એકતા દ્વારા અમારી પોતાની સરકાર સ્થાપવા માટે કહ્યું. આ દિશામાં તેમણે તેમના જીવનકાળ દરમિયાન રિપબ્લિકન પાર્ટી ઓફ ઇન્ડિયા શરૂ કરવાની યોજના બનાવી. પરંતુ તે જાણતો નથી કે તેમની યોજનાઓ પગલાં લઈ શકે તે પહેલા તે મરી જશે. કામ પૂરું કર્યા બાદ, મણિવારનું નિર્માણ ગણેશ રામ ચૌફ દ્વારા પૂર્ણ થયું હતું.
VOICE AND ACTION of
Awakened
One
With
Awareness (A1A)
&
Techno-Politico-Socio Transformation and Economic Emancipation Movement (TPSTEEM)
A1ATPSTEEM
EDUCATE! ORGANISE! TRAIN! CONTRIBUTE! while LEARNING!
MBBAACT
(Mind Body Beauty Awakeness and Awareness Theraphy)
From
INSIGHT-NET
- FREE Online Tipiṭaka Research & Practice University and related
NEWS through http://sarvajan.ambedar.org in
105 languages
http://sarvajan.ambedkar.org Google’s free service instantly translates
words, phrases, and web pages between English and over 105 other
languages. and render correct translation in your mother tongue for this
google translation to attain Eternal Bliss as Final goal.
FREE ONLINE E-Nālandā Research and Practice UNIVERSITY
Run by
http://sarvajan.ambedkar.org
Image result for Kanshiram quotes
Pl watch:
http://drambedkarbooks.com/2015/03/13/quotes-by-saheb-kanshi-ram-ji-video/
FOR
Quotes by Saheb Kanshi Ram Ji [Video]
Please render correct translation in your mother tongue and all other languages
you know for this Google translation practice and save democracy,
equality, fraternity, liberty, dignity and justice as enshrined in the
Constitution to distribute the wealth of the country equally among all
sections of the society for their peace welfare and happiness and to
attain Eternal Bliss as their Final Goal.
Icon and Champion of Dadasaheb Manyawar Kanshiramji’s real
transformation for social and political reforms lies in distributing the
unused lands to the tillers along with irrigation and healthy seeds
which has to be supplied by the government. The big land owners with the
Awaken One with Awareness nature could become philonthrapysts by
forming such cooperative societies of the poor tillers for this purpose.
To Happen this first take
ONLINE E-DELEGATIONS TO SUPERIOR COURTS OF ALL DEMOCRACIES
FOR
REPLACEMENT OF TOTAL FRAUD EVMs WHICH WERE TAMPERED TO GRAB THE
MASTER KEY BY 1% of the population the chtpawan brahmin, terrorist,
militant, violent, intolerant, heckling stealth hindutva cult RSS’s
Murderers of democratic institutions (Modi)
2. Supreme Court must pass orders to scrap all the elections conducted
through these EVMs and order for fresh elections with WITH FOOL PROOF
VOTING SYSTEM
followed by 80 democracies of the world.
AND
WALK, RUN,SWIM, CYCLE, SMS, EMAIL, MAKE THE BEST USE OF INTERNET !
TILL SUCH TIME ALL DEMOCRACY LOVING PEOPLE ARE REQUESTED NOT TO
RECOGNISE
SUCH GOVERNMENTS WHICH WERE ELECTED BY THESE FRAUD EVMS (EVIL VOTING MACHINES)
AND
SAVE
DEMOCRACY, EQUALITY,FRATERNITY, LIBERTY, DIGNITY AND JUSTICE
Greed and Hatred towards 99% of all societies made ex CJI Sathasivam
commit a grave error of judgement in allowin to replace all fraud EVMs
(Evil Voting Machines) in phases as requested by the ex CEC Sampath
because of the cost i.e., Rupees 1600 crores involved to replace total
fraud EVMs.
ALL THE ABOVE MURDERERS OF DEMOCRATIC INSTITUTIONS (MODI) must be
punished for their intolerance, hatred, anger, jealousy, delusion which
are defilement of the mind. Hence must be asked to undergo INSIGHT
MEDITATION for “SARVAJAN HITHAYE SARVAJAN SUKHAYE” ie., for PEACE,
WELFARE AND HAPPINESS OF ALL SOCIETIES
By
UNITING Along with
STUBBORN LADY
MS MAYAWATI
Beautiful Quotes – Inspirational Quotes, Pictures and Motivational Thoughts
“The only way to do great work is to love what you do. If you haven’t found it yet, keep looking. Don’t settle.”
image
Steve Jobs
“Change will not come if we wait for some other person or some other
reason. We are the ones we’ve been waiting for. We are the change
that we seek.”
image
Barack Obama
“If you are loyal to your work, you become the owner”-JC
In 1984 Kanshi Ram formed the Bahujan Samaj (“people in majority”)
Party (BSP). The name refers to all those who are not high caste –
described in BSP literature as exploitative oppressors. The party met
with relatively rapid success. Affirmative action and steady if slow
economic growth had created a new class of educated SC/ST/OBCs. These
gravitated to the party. But it was by addressing thousands of meetings,
often cycling from one to the other (3000 km distance covering
thirty-five important places in seven states of the North in 40 days is a
unique one.And 300 km covered on foot around Delhi to educate the
oppressed and the exploited people thast they need to build their own
organisation and independant movement. Bicycle is the best weapon for
them if they can reach any place to make their presence felt), and
mobilising the very poor that Mayawati made her breakthrough.
Manyavar Kanshi Ramji, the man as a great reformist of
socio-cultural-service-political activities then redefined the paradigm
of merit in simple term. The merit in every sphere of
socio-cultural-service-political activities is to value the voices,
aspirations and concerns of suppressed country so as to establish The
Country of JUSTICE social, economic and political. And those play
substantial role in achieving it will be termed meritorious. 81st
Jayanthi on 15-3-2015 will be celebrated by BSP for Sarvajan Hithaye
Sarvajan Sukhaye ie., for Peace, Welfare and Happiness of all societies
including SC/STs/OBCs/Minorities and poor upper castes.
Please visit:
https://www.youtube.com/watch?v=lPnKA2PVUQ4
FOR
Manyawar Kanshiram cycle yatra
Mayawar Kanshiram, the successor of Dr.Ambedkar
undertook cycle yatras to unite the oppressed aganist the manus.
These were some of that original videos..
hope you will be inspired and join RULE JAMBUDVIPA ie., PRABUDDHA BHARATH MOVEMENT
https://www.youtube.com/watch?v=pCGl0HDgMY8
FOR
BSP SONG – WA JI WA DHANYA KANSHIRAM
https://www.youtube.com/watch?v=RcLVO_n5Exg
FOR
Documentary on Kanshiram Ji
https://www.youtube.com/watch?v=5XS26kl-9g4
FOR
Bahujan Nayak Bhagwan Kanshiram on SC/ST/OBC & Indian Politics.
https://www.youtube.com/watch?v=dvKp9KvIdP4
FOR
Swatantra Bharat Me Bahujan Samaj Aashrit Kyu ? Sahab Kanshiram
https://www.youtube.com/watch?v=s9wg_d-2PVA
FOR
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Dynamics Of Kansi Ram’s Movement
By Vivek Kumar
18 March, 2013
Countercurrents.org
Kanshi Ram (March 15th,
1934 to October 8th, 2006) most lovingly referred and remembered as
‘Saheb’ (in Maharashtra) or ‘Sahab’ (in North India) or as ‘Manyavar’
among his followers remains an unsung hero of Bahujan Samaj as most of
the social reformers of the Bahujan samaj do. He remained most enigmatic
personality throughout 1980s and 90s who played the most significant
role in Indian politics after Independence. It is believed by many that
he proved that politics of socially marginalized and poor people can
also succeed without the help of literate, intellectuals, business
houses and urban gentry. He single-handedly changed the mainstream
politics of the most populated state Uttar Pradesh and thereby, the
Indian polity itself.
An Organic Leader without Structural Support
A simple man away from show and pomp, Kansi Ram was
an organic leader who had developed a direct cord with the excluded and
the oppressed. He was not a leader imposed on masses from above just
because he was born in a family of politicians or to parents of high
caste/class. He was not from twice born caste like Gandhi, Nehru,
Tagore, Sarvapalli Radaha Kirshnan etc., to name just a few. Neither had
he had the support of the Brahmanical social structure. Rather he arose
from a humble background- a Ramdasi Sikh family of Punjab (Ropar) and
vehemently criticised and condemned the Brahmanical social order. He
categorically divided the Indian society in two broader categories -
Manuvadies (believers of Manu Dharmashastra) constituting 15 per cent of
the India’s population and the Bahujans with a majority 85 per cent who
were the victims of Manu Dharmashastra. That is why he gave a slogan
“Thakur Brahmin Baniya Chhod: Baki Sab hai DS-4” (Except Kshtriaya,
Brahmin and Vaishya all are member of exploited Dalit society Struggle
committee). He was neither foreign educated, nor a great intellectual,
nor a great orator but of course an organizer par excellence. He knew
his audience and hence used very simple language and repeated sentences.
His appealed to masses can be judged by the huge crowds at his rallies.
People who attended his rallies were not charmed by his money or gifts,
but had faith in him and were convinced by the future he dreamt of.
Hence it is more important to recognize his achievements as an
individual which are more genuine than of so many other so-called upper
caste leaders.
Carving out History and Pantheon of Leaders
Manyavar used to tell in his cadre camps that, “The
people whose non-political roots are not strong cannot succeed
politically”. It is in this context that Manyavar started constructing
history of Dalit society. The only available history he found was
history of Dalit exploitation and their struggle against it. He had
himself written that, “As victims of the Brahminical culture, for
centuries, the Shudras and Ati-Shudras, now known as Backward Classes
(S.C., S.T., and OBC) were passing through the Dark Age. Around 1848
Jotirao Phule initiated revolt against the Brahminical culture”. He
further wrote, “From the beginning of the 20th century the oppressed and
exploited communities all over India started revolting against the
system of which they were victims for centuries. A look at the map of
India from North-west to North-East and then to South will indicate a
fair sprinkling of the revolt in every nook and corner of the country…we
see the emergence of movements such as the Adi Dharmis, the Jatavas,
Kureels, Adi-Hindus, the Namo-Shudras…towards the south we come across
the movements of Satnamis, Ramnamis, the Adi-Andhra, Adi- Dravid in
Tanil Nadu. The Pulayas, Thiyas, Ezava in Kerela, Adi-Karnataka on the
western coast and to top them all the movement of the Mahars led by Dr.
B.R. Ambedkar in the Western and Central India”.
Along with the history of the struggle of Dalits and
OBCs Manyavar also traced the leaders who revolted against the
Brahmanical social order in different parts of the country. This is what
we can call as a pantheon of leaders. Five social reformers, who were
born in the Bahujan society and revolted against the Brahminical Social
Order were Mahatma Jotiba Phule (Maharashtra), Narayna Guru (Kerala),
Rajarishi Sahuji Maharaj (Maharashtra), Babasaheb Bhimrao Ambedkar
(Maharashtra) and E.V. Ramaswami Naicker (Periyar) (Tamil Nadu). Another
aspect of their life struggle was anti-Congress-ism. We are reminded of
Periyar who was once president of Tamil Nadu Congress and in 1925
declared, ‘no god, no religion, no Gandhi, no Congress and no Brahmins’
as his political agenda. Ambedkar had written his view in his book ‘What
Gandhi and Congress have done to untouchables’. To popularize the
aforesaid five leaders, he used the local language by referring them as
Pagriwala Baba (Old man with a turban) for Phule, Phetewala or
Achkanwala Baba {man with safa (fluffy turban) or gown} for Sahuji
Maharaj, Tiewala Baba (man with neck-tie) for Ambedkar and Dadiwala Baba
(man with a beard) for Periyar. In this way Manyavar Kansi Ram created
an unbroken history of the Bhaujan Struggle. When Manyavar’s movement
spread to the nook and corner of India, he added Birsa Munda, the tribal
leader from the Munda Tribe of Jharkhand. He also added Guru Ghasi Das
in Madhya Pradesh.
Understanding the Void of the Media
Along with constructing a continuous history of 158
years Bahujan struggle which began in 1848 with Jotiba Phuley and
constituting pantheon of leaders Kansi Ram tried to establish a parallel
media of the Bahujans to mobilize the masses. He dubbed the mainstream
media as ‘Manuwadi’. Therefore he started publishing own magazines and
Newspapers. ‘The Untouchable India’ a fortnightly was the first magazine
published on June 1st, 1972. Since 1979, he along with BAMCEF published
the monthly magazine ‘The Oppressed Indian’. Kanshi Ram himself wrote
the editorials of this magazine. ‘Bahujan Times’ was the Dalit Daily
newspaper started on March 31st, 1984 in Marathi, August 14th 1984 in
English and on December 6th 1984 in Hindi. These papers were
simultaneously started from New Delhi and Maharashtra. In fact Manyavar
had also started publishing monthlies with the names –Bahujan Sahitya,
Shramik Sahitya, Economic Upsurge, Arthik Utthan, and B R C Bulletin to
raise the different issues of Bahujans. These magazines and newspapers
died out because of resource crunch and lack of readership. ‘Bahujan
Sangathak’ and ‘Bahujan Nayak’ were two weeklies published in Hindi and
Marathi respectively from New Delhi and Maharashtra. Bahujan Sangathak
continued for many years even after Kanshi Ram’s. Bahujan media did help
in raising Bahujan consciousness.
A democrat to the core
A democrat to the core Kanshi Ram believed in
democratic values and constitutional provisions. He was convinced of
power of political elections and voting rights which have been enshrined
in the constitution to Bahujans. He believed that right of votes is a
valuable equalizer; with ‘one man -one vote and one vote -one value’.
However this can help only when ‘you learn to use it meticulously’. So
he taught his cadres the judicious use of their votes by even going on
fast on the of voting. His following slogans prove his deep faith in the
Indian democracy. “Vote Humara Raj Tumhara Nahi Chelega – Nahi
chalega”; (Our Vote and Your Rule, No Longer, No Longer) “Vote Se Lenge
PM CM- Arakshan Se Lenge SP –DM” (form votes we will have Prime Minister
and Chief Minister and from reservations Superintendent of Police and
District Magistrate); ‘Jiski Jitni Sankhya Bhari Uski Utni Bhagedari’
(each community should get according to the percentage of its
population). It is in this context of realization of political power for
the last person of the caste ridden Indian society Kanshi Ram argued
that political Power is master key from which you can solve all your
problems and their fore he formed democratic organizations to mobilize
his people.
Recognizing Dynamism of Kansi Ram’s movement
Kansi Ram’s movement was dynamic in nature. He
perpetually experimented by mobilizing people and envisaging a larger
goal for his movement by incorporating more and more people in it. He
politically socialized them by forming different types of organizations,
in his cadre camps which used to run for days and by organizing
political programmes which used to run for months. Dynamics can be
observed in the formation of organizations. He began by organizing the
Scheduled Castes (SC) and Scheduled tribes (ST) employees in small
district of Maharashtra that is Poona (now Pune) in 1971. Then added
Other Backward Castes (OBC) and ‘Converted Religious Minorities’ to
these SCs and STs under the umbrella of Backward and Minorities
Communities Employees’ Federation (BAMCEF) in 1978 at all India level.
In 1981 Kansi Ram established a separate organization called Dalit
Shoshit Samaj Sangharsh Samiti DS-4 for mobilizing Bahujan Samaj through
which he tested political strength of Bahujan Samaj. Finally he
launched a political party called Bahujan Samaj Party (BSP) on April
14th, 1984. In this manner he moved from a non-political,
non-agitation-al and non-religious organization BAMCEF to limited
political and agitation-al agenda of DS-4 to BSP with out and out
political agenda. Further dynamics was evident in the nature of his
programmes for political socialization and mobilization which included
seminars like ‘Will Ambedkarism Revive or Survive’, ‘Who will fund the
Bahujan Movement’, ‘Ambedkar Mela on Wheels’, ‘Denunciation of Poona
pact’, , ‘Miracle of two Feet and two wheels’; ‘Peoples’ parliament’
etc. Each programme was designed so that it can cover more and more
people in both rural to urban areas.
The dynamics of his politics ranged from
independent mobilization to alliance, to coalition politics. Through BSP
he weaned out Dalits from the folds of Congress (I) by establishing an
alliance with OBCs, religious minorities and some so-called upper castes
independently on his own. Initially it came to power in alliance with
Samajwadi Party (1993), once with outside support of Bhartiya Janata
Party (BJP) ( in June 1995), once with BJP forming coalition government
with alternate six-month Chief Ministership arrangement begging in 1997,
and twice it has come to power on its own (2003) and 2007 (full five
year term). However, nowhere, it looked; BSP was not in control of the
political situation and compromised its ideological position. Throughout
its regimes Uttar Pradesh remained free from communal frenzy. Not a
mean achievement in an otherwise communally sensitive State. Nobody
could have imagined this scenario 25 years back that by his
organizational strength and political mobilization Kansi Ram would
relegate the two national political parties Congress (I) and BJP in the
Uttar Pradesh to periphery and establish BSP as a national political
party.
The Real Heir of Babasaheb Ambedkar
From the life and struggle one can definitely
establish that Manyavar was the true inheritor of Babasaheb’s legacy;
however Manyavar himself always argued that he is only giving a
“practical shape to Baba Saheb’s theoretical formulation and in turn
trying to fulfil the unfinished movement of Baba Saheb”. The way he
popularized his ideas, particularly the emphasis on capture of political
power by the Dalits and erstwhile servile classes, the way he took
forward his anti-congress-ism and propagated independent movements both
social and political, establish parallel media etc., one is forced to
call him as the real heir of Babasaheb. The following slogans framed by
the cadres of BSP tell how people had pinned their hopes in him to
fulfil Ambedkar’s dream:
Conclusions
To conclude Manyavar Kansi Ram had set out with an
agenda of ‘Social transformation and economic emancipation’ of Bahujan
Samaj through a democratic revolution. He succeeded to a large extent by
organizing a part of 85 per cent of the Indian population. His success
can be judged by the success of his endeavour in creating of history of
Bahujan struggle, successful Bahujan political organization and in
creation of an ‘Other-The Manuwad’ against whom battle can be pitched.
By doing all this he has successfully challenged the upper caste
political hegemony and has strengthened Indian democracy. Long Live
Kanshi Ram
Vivek Kumar is Associate Professor,
Centre for the Study of Social Systems , Jawaharlal Nehru University
New Delhi. The writer has been Visiting Professor at Columbia
University, New York, USA