LESSON 2789 Sun 28 Oct. 2018 PRACTICE BUDDHA VACANA for PEACE
The Buddha not only makes suffering and release
from suffering the focus of his teaching, but he deals with the problem of
suffering in a way that reveals extraordinary psychological insight. He traces
suffering to its roots within our minds, first to our craving and clinging, and
then a step further back to ignorance, a primordial unawareness of the true
nature of things. Since suffering arises from our own minds, the cure must be
achieved within our minds, by dispelling our defilements and delusions with
insight into reality. The beginning point of the Buddha’s teaching is the
unawakened mind, in the grip of its afflictions, cares, and sorrows; the end
point is the awakened mind, blissful, radiant, and free.
(1) We must overcome exploitative greed with
global generosity, helpfulness, and cooperation.
(2) We must replace hatred and revenge with a policy of kindness, tolerance,
and forgiveness.
(3) We must recognize that our world is an interdependent, interwoven whole
such that irresponsible behavior anywhere has potentially harmful repercussions
everywhere.
Namo Sammaasambuddhassa
Namo Saddhammassa
Namo Buddhasanghassa
Homage to the Supremely Awakened One
Homage to the Sublime Teaching
Homage to the Buddha’s Community of Monks
The Abhidhamma forms the third part of the Pali Canon, the
Tipi.taka. The other two parts are the Vinaya Pi.taka, the code of
discipline for monks and nuns, and the Sutta Pi.taka, which contains
the Buddha’s discourses. The word “Abhidhamma” means the higher
teaching because it treats subjects exclusively in an ultimate sense (paramatthasacca),
differing from the Sutta Pi.taka where there is often the use of
expressions valid only from the standpoint of conventional truth (vohaarasacca).
In the Abhidhamma the philosophical standpoint of the Buddha is given
in a pure form without admixture of personalities, anecdotes, or
discussions. It deals with realities in detail and consists of numerous
classifications. These may at first discourage the prospective student.
However, if one perseveres one will be able to derive much benefit in
life-situations from the practical application of the knowledge gained
through study of the Abhidhamma.
Origins
Theravaada tradition holds that the Buddha conceived the Abhidhamma
in the fourth week after his awakenment, while still sitting in the
vicinity of the Bodhi tree. Tradition also has it that he first
preached the Abhidhamma to the assembly of deities in the Taavati.msa
heaven; his mother, reborn as a deity, was present in the assembly.
This can be taken to mean that the Buddha, by intense concentration,
transcended the earth-bound mentality and rose mentally to the world of
the deities, a feat made possible by his attainment of higher powers (abhiññaa)
through utmost perfection in mental concentration. Having preached the
Abhidhamma to the deities, he returned to earth, that is, to normal
human consciousness, and preached it to the venerable Saariputta, the
arahant disciple most advanced in wisdom.
From ancient times doubts have been expressed as to whether the
Abhidhamma was really taught by the Buddha. What is important for us is
to experience the realities described in the Abhidhamma. Then one will
realize for oneself that such profound truths can emanate only from a
source of supreme awakenment, from a Buddha. Much of what is
contained in the Abhidhamma is also found in the Sutta Pi.taka and such
sermons had never been heard by anyone until they were uttered by the
Buddha. Therefore those who deny that the source of the Abhidhamma was
the Buddha will then have to say that the discourses also were not
uttered by the Buddha. At any rate, according to the Theravaada
tradition, the essence of the Abhidhamma, the fundamentals, the
framework, is ascribed to the Buddha. The tabulations and
classifications may have been the work of later scholars. What is
important is the essence; it is this we should try to experience for
ourselves.
The question is also raised whether the Abhidhamma is essential for
Dhamma practice. The answer to this will depend on the individual who
undertakes the practice. People vary in their levels of understanding
and spiritual development. Ideally all the different spiritual
faculties should be harmonized, but some people are quite content with
devotional practice based on faith, while others are keen on developing
penetrative insight. The Abhidhamma is most useful to those who want to
understand, who want to know the Dhamma in depth and detail. It aids
the development of insight into the three characteristics of
existence-impermanence, unsatisfactoriness, and no-self. It will be
found useful not only during the periods devoted to formal meditation,
but also during the rest of the day when we are engaged in various
chores. When we experience realities then we are deriving benefit from
the study of the Abhidhamma. A comprehensive knowledge of the
Abhidhamma is further useful to those engaged in teaching and
explaining the Dhamma to others
The Ultimate Realities
The Abhidhamma deals with realities existing in an ultimate sense, called in Pali paramattha dhammaa. There are four such realities:
Citta, mind or consciousness, defined as that which knows or
experiences an object. Citta occurs as distinct momentary states of
consciousness.
Cetasikas, the mental factors that arise and occur along with the cittas.
Ruupa, physical phenomena, or material form.
Nibbaana.
Citta, the cetasikas, and ruupa are conditioned realities. They
arise because of conditions and disappear when their conditions cease
to sustain them. Therefore they are impermanent. Nibbaana is an
unconditioned reality. It does not arise and therefore does not fall
away. These four realities can be experienced regardless of what name
we give them. Any other thing — be it within ourselves or without,
past, present, or future, coarse or subtle, low or lofty, far or near —
is a concept and not an ultimate reality.
Citta, cetasikas, and nibbaana are also called naama. The two
conditioned naamas, citta and cetasikas, together with ruupa make up naama-ruupa, the psycho-physical organism. Each of us, in the ultimate sense, is a naama-ruupa,
a compound of mental and material phenomena, and nothing more. Apart
from these three realities that go to form the naama-ruupa compound
there is no ego, self, or soul. The naama part of the compound is what
experiences an object. The ruupa part does not experience anything.
When the body is injured it is not the body, which is ruupa, that feels
the pain, but naama, the mental side. When we are hungry it is not the
stomach that feels the hunger but again the naama. However, naama
cannot eat the food to ease the hunger. The naama, the mind and its
factors, makes the ruupa, the body, ingest the food. Thus neither the
naama nor the ruupa has any efficient power of its own. One is
dependent on the other; one supports the other. Both naama and ruupa
arise because of conditions and perish immediately, and this is
happening every moment of our lives. By studying and experiencing these
realities we will get insight into: (1) what we truly are; (2) what we
find around us; (3) how and why we react to what is within and around
us; and (4) what we should aspire to reach as a spiritual goal
The Lesser Section on Virtue
“And how is a monk consummate in
virtue? Abandoning the taking of life, he abstains from the taking of life. He
dwells with his rod laid down, his knife laid down, scrupulous, merciful,
compassionate for the welfare of all living beings. This is part of his virtue.
“Abandoning the taking of what
is not given, he abstains from taking what is not given. He takes only what is
given, accepts only what is given, lives not by stealth but by means of a self
that has become pure. This, too, is part of his virtue.
“Abandoning uncelibacy, he lives
a celibate life, aloof, refraining from the sexual act that is the villager’s
way. This, too, is part of his virtue.
“Abandoning false speech, he
abstains from false speech. He speaks the truth, holds to the truth, is firm,
reliable, no deceiver of the world. This, too, is part of his virtue.
“Abandoning divisive speech he
abstains from divisive speech. What he has heard here he does not tell there to
break those people apart from these people here. What he has heard there he
does not tell here to break these people apart from those people there. Thus
reconciling those who have broken apart or cementing those who are united, he
loves concord, delights in concord, enjoys concord, speaks things that create
concord. This, too, is part of his virtue.
“Abandoning abusive speech, he
abstains from abusive speech. He speaks words that are soothing to the ear,
that are affectionate, that go to the heart, that are polite, appealing and
pleasing to people at large. This, too, is part of his virtue.
“Abandoning idle chatter, he
abstains from idle chatter. He speaks in season, speaks what is factual, what
is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with the
goal. This, too, is part of his virtue.
“He abstains from damaging seed
and plant life.
“He eats only once a day,
refraining from the evening meal and from food at the wrong time of day.
“He abstains from dancing,
singing, instrumental music, and from watching shows.
“He abstains from wearing
garlands and from beautifying himself with scents and cosmetics.
“He abstains from high and
luxurious beds and seats.
“He abstains from accepting gold
and money.
“He abstains from accepting
uncooked grain… raw meat… women and girls… male and female slaves…
goats and sheep… fowl and pigs… elephants, cattle, steeds, and mares…
fields and property.
“He abstains from running
messages… from buying and selling… from dealing with false scales, false
metals, and false measures… from bribery, deception, and fraud.
“He abstains from mutilating,
executing, imprisoning, highway robbery, plunder, and violence.
“This, too, is part of his
virtue.
Puggalapannatti (”Designation of Person”, or
“Descriptions of Individuals), an interesting psychological typology in
which people are classified according to their intellectual acumen and
spiritual attainments.
Dukkara.m (Kummo) Sutta
Difficult (or The Tortoise)
…the deva spoke this verse…:
Hard it is to keep, and hard to bear,Recluse-life for him who lacks the skill.Obstacles abound, the fool is lost.How long can he endure the holy life,If he cannot hold his heart in check?Caught now here, now there, he stumbles, falls,
[The Blessed One replied:]
As the tortoise draws into his shell
Each limb, the monk, withdrawn, with mind applied,
Unattached, and doing harm to none,
Passions wholly stilled, dwells blaming none.1
PEACE BEGINS WITHIN ME
GET A VOTE AND A NOTE !
FOR THE BSP !
DONT WAIT! BUT BAIT !
FOR THE MASTER KEY !
It was resolved by www.ambedkar and http://sarvajan.ambedkar.org as follows:
www.ambedkar.org
will be collecting Rs.500 per month from its supporters to be handed
over to the Sarvajan Hitaya Sarvajan Sukhhaya Movement through
http://sarvajan.ambedkar to enable to get the Master Key. The Karnataka
State Cadres will work hard for a Vote and and a Note campaign by collecting Rs.10 from each member.
http://www.crwflags.com/fotw/images/i/in%7Dbsp.gif
*ಡಿವಿಜನ್ ಮಟ್ಟದ ಸಭೆ* ರಾಜ್ಯ ಸಂಯೋಜಕರಾದ ಮಾನ್ಯ ಎಂಎಲ್ ತೋಮರ್,ಮಾನ್ಯ ಎನ್ ಮಹೇಶ್,ಅಧ್ಯಕ್ಷರು ಪ್ರೊ ಹರಿರಾಮ್, ಉಪಾಧ್ಯಕ್ಷರು ಮಾನ್ಯ ಮಾರಸಂದ್ರ ಮುನಿಯಪ್ಪ ಹಾಗೂ ಜೋನ್ ಉಸ್ತುವಾರಿ ನಾಯಕರು ಈ ಕೆಳಕಂಡಂತೆ ಎಲ್ಲಾ ಡಿವಿಷನ್ ಮಟ್ಟದ ಸಭೆ ನಡೆಸಲಿದ್ದಾರೆ.
ತಮ್ಮ ಡಿವಿಜನ್ ನಲ್ಲಿ ಪ್ರತಿ ಜಿಲ್ಲಾ /ಅಸೆಂಬ್ಲಿ/ ಸೆಕ್ಟರ್ /ಬೂತ್ ಮಟ್ಟದ ಬಿಎಸ್ಪಿ ಮತ್ತು ಬಿ ವಿ ಎಫ್ ನ ಪದಾಧಿಕಾರಿಗಳ ಸಭೆಯನ್ನು ಒಳಾಂಗಣದಲ್ಲಿ ನಡೆಸಬೇಕು.ಸಮಿತಿಯ ವರದಿ ಸಿದ್ಧ ಇರಲಿ.
*11 ನವೆಂಬರ್ ಮದ್ಯಾನ್ಹ 2ಕ್ಕೆ ಬೆಂಗಳೂರಿನಲ್ಲಿ ರಾಜ್ಯ ಸಮಿತಿ ಸಭೆ ಕರೆಯಲಾಗಿದೆ*
12 ನವೆಂಬರ್-ಬೆಂಗಳೂರು ನಗರ,ಗ್ರಾ ,ಕೋಲಾರ ,
ಚಿಕ್ಕಬಳ್ಳಾಪುರ
13 ನವೆಂಬರ್ -ಮಂಡ್ಯ, ರಾಮನಗರ ಹಾಸನ
14 ನವೆಂಬರ್ -ಮೈಸೂರು, ಚಾಮರಾಜನಗರ,ಕೊಡಗು
15 ನವೆಂಬರ್ -ಚಿಕ್ಕಮಗಳೂರು,ಉಡುಪಿ, ದಕ್ಷಿಣ ಕನ್ನಡ, ಉತ್ತರ ಕನ್ನಡ,
16 ನವೆಂಬರ್ -ಚಿತ್ರದುರ್ಗ, ದಾವಣಗೆರೆ,ಶಿವಮೊಗ್ಗ,
ತುಮಕೂರು
17 ನವೆಂಬರ್ - ಬಳ್ಳಾರಿ ಗದಗ, ಹಾವೇರಿ
25 ನವೆಂಬರ್ - ಗುಲ್ಬರ್ಗ, ಬೀದರ್, ರಾಯಚೂರು, ಯಾದಗಿರಿ.
26ನವೆಂಬರ್-ವಿಜಯಪುರ, ಬಾಗಲಕೋಟ, ಕೊಪ್ಪಳ
27 ನವೆಂಬರ್ - ಬೆಳಗಾವಿ, ಧಾರವಾಡ
ಜೋನ್ ,ಡಿವಿಜನ್, ಜಿಲ್ಲಾ ಪದಾಧಿಕಾರಿಗಳು ಒಟ್ಟಾಗಿ ಶ್ರಮಿಸಿ ಡಿವಿಜನ್ ಮಟ್ಟದ ಸಭೆಗಳನ್ನು ಯಶಸ್ವಿಗೊಳಿಸಲು ಕೋರಿಕೆ.
ಜೈಭೀಮ್,
ಪ್ರೊ ಹರಿರಾಮ್
ರಾಜ್ಯಾಧ್ಯಕ್ಷರು
Bahujan Samaj Party
Rector
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LESSON 2787 Fri 26 Oct. 2018 PRACTICE BUDDHA VACANA for PEACE
LESSON 2788 Sat 27 Oct. 2018 PRACTICE BUDDHA VACANA for PEACE
The History of Buddhism Soon after Buddha’s death or parinibbana, five hundred monks met at the first council at Rajagrha, under the leadership of Kashyapa. Upali recited the monastic code (Vinaya) as he remembered it. Ananda, Buddha’s cousin, friend, and favorite disciple — and a man of prodigious memory! — recited Buddha’s lessons (the Suttas). The monks debated details and voted on final versions. These were then committed to memory by other monks, to be translated into the many languages of the Indian plains. It should be noted that Buddhism remained an oral tradition for over 200 years.
Tibet. Finally, let’s turn out attention to the most mysterious site of Buddhism’s history, Tibet. Its first encounter with Buddhism occurred in the 700’s ad, when a Tantric master, Guru Rinpoché, came from India to battle the demons of Tibet for control. The demons submitted, but they remained forever a part of Tibetan Buddhism — as its protectors!
One who sees the Dhamma sees me. One who sees
me sees the Dhamma.” Buddha
Budh is Wisdom
Buddha
is a Title Like a President or Prime Minister of a Country-meaning- Any
One with an Exalted, Blessed, Noble and an Awakened Mighty Great Mind
with full Awareness
Dhamma is the Practice of His Teachings
Vinaya Pitaka
The Basket of the Discipline
Thou Shalt Not Cut this Tree!
There are five nikayas (collections) of suttas:
The Vinaya Pitaka, the first division of the Tipitaka,
is the textual framework upon which the monastic community (Sangha) is
built. It includes not only the rules governing the life of every
Theravada bhikkhu (monk) and bhikkhuni (nun), but also a
host of procedures and conventions of etiquette that support harmonious
relations, both among the monastics themselves, and between the
monastics and their lay supporters, upon whom they depend for all their
material needs.
When the Buddha first established the Sangha, the community
initially lived in harmony without any codified rules of conduct. As
the Sangha gradually grew in number and evolved into a more complex
society, occasions inevitably arose when a member would act in an
unskillful way. Whenever one of these cases was brought to the Buddha’s
attention, he would lay down a rule establishing a suitable punishment
for the offense, as a deterrent to future misconduct. The Buddha’s
standard reprimand was itself a powerful corrective:
It is not fit, foolish man, it is not becoming, it is not proper, it
is unworthy of a recluse, it is not lawful, it ought not to be done.
How could you, foolish man, having gone forth under this Dhamma and
Discipline which are well-taught, [commit such and such offense]?… It
is not, foolish man, for the benefit of un-believers, nor for the
increase in the number of believers, but, foolish man, it is to the
detriment of both unbelievers and believers, and it causes wavering in
some.
— The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), pp. 36-37.
The monastic tradition and the rules upon which it is built are
sometimes naïvely criticized — particularly here in the West — as
irrelevant to the “modern” practice of Buddhism. Some see the Vinaya as
a throwback to an archaic patriarchy, based on a hodge-podge of ancient
rules and customs — quaint cultural relics that only obscure the
essence of “true” Buddhist practice. This misguided view overlooks one
crucial fact: it is thanks to the unbroken lineage of monastics who
have consistently upheld and protected the rules of the Vinaya for
almost 2,600 years that we find ourselves today with the luxury of
receiving the priceless teachings of Dhamma. Were it not for the
Vinaya, and for those who continue to keep it alive to this day, there
would be no Buddhism.
It helps to keep in mind that the name the Buddha gave to the spiritual path he taught was “Dhamma-vinaya” — the Doctrine (Dhamma) and Discipline (Vinaya)
— suggesting an integrated body of wisdom and ethical training. The
Vinaya is thus an indispensable facet and foundation of all the
Buddha’s teachings, inseparable from the Dhamma, and worthy of study by
all followers — lay and ordained, alike. Lay practitioners will find in
the Vinaya Pitaka many valuable lessons concerning human nature,
guidance on how to establish and maintain a harmonious community or
organization, and many profound teachings of the Dhamma itself. But its
greatest value, perhaps, lies in its power to inspire the layperson to
consider the extraordinary possibilities presented by a life of true
renunciation, a life lived fully in tune with the Dhamma.
Contents [go up]
I. Suttavibhanga — the basic rules of conduct (Patimokkha) for bhikkhus and bhikkhunis, along with the “origin story” for each one.
II. Khandhaka
A. Mahavagga
— in addition to rules of conduct and etiquette for the Sangha, this
section contains several important sutta-like texts, including an
account of the period immediately following the Buddha’s Awakening, his
first sermons to the group of five monks, and stories of how some of
his great disciples joined the Sangha and themselves attained Awakening.
B. Cullavagga
— an elaboration of the bhikkhus’ etiquette and duties, as well as the
rules and procedures for addressing offences that may be committed
within the Sangha.
III. Parivara — A
recapitulation of the previous sections, with summaries of the rules
classified and re-classified in various ways for instructional purposes.
Suttavibhanga
(selected texts)
The Suttavibhanga contains the basic training rules for bhikkhus and
bhikkhunis, along with the “origin story” for each one. These rules are
summarized in the Patimokkha, and amount to 227 rules for the bhikkhus, 311 for the bhikkhunis. The Patimokkkha rules are grouped as follows:
Parajika: rules entailing expulsion from the Sangha (Defeat) (4 for bhikkhus, 8 for bhikkhunis)
Sanghadisesa: rules entailing an initial and subsequent meeting of the Sangha (13, 17)
Aniyata (indefinite) rules (2, 0)
Nissaggiya pacittiya: rules entailing forfeiture and confession (30, 30)
Pacittiya: rules entailing confession (92, 166)
Patidesaniya: rules entailing acknowledgement (4, 
Sekhiya: rules of training (75, 75)
Adhikarana samatha: rules for settling disputes (7, 7)
Summaries and anthologies based on the Suttavibhanga:
The Bhikkhus’ Rules — A Guide for Laypeople: The Theravadin Buddhist Monk’s Rules Compiled and Explained, by Bhikkhu Ariyesako.
The Bhikkhuni Patimokkha: The Bhikkhunis’ Code of Discipline, Thanissaro Bhikkhu, trans. A concise summary of the bhikkhuni Patimokkha rules.
The Buddhist Monastic Code, Volume I: The Patimokkha Training Rules Translated and Explained, by Thanissaro Bhikkhu. This book provides an in-depth examination of each of the rules.
Introduction to the Patimokkha Training Rules, by Thanissaro Bhikkhu
The Patimokkha: The Bhikkhus’ Code of Discipline, Thanissaro Bhikkhu, trans. A concise summary of the bhikkhu Patimokkha rules.
Introduction to the Patimokkha Rules
Rule summaries [go up]
With this background, we may now look at the content of the rules.
What follows is a list summarizing the basic meanings of the rules,
organized into five major categories: dealing with Right Speech, Right
Action, Right Livelihood, Communal harmony and the etiquette of a
contemplative. The first three categories — the factors of the Noble
Eightfold Path that make up the training in heightened virtue — are
especially useful for showing how the rules relate to the Buddhist path
as a whole.
These five categories are not sharply distinct types. Instead, they
are more like the colors in the band of light thrown off by a prism —
discernably different, but shading into one another with no sharp
dividing lines. Right Speech, for instance, often shades into Communal
harmony, just as Right Livelihood shades into personal etiquette. Thus
the placement of a particular rule in one category rather than another
has been a somewhat arbitrary process. There are a few cases — such as
Pācittiyas 46 & 84
— where the reason for placing the rule in a particular category will
become clear only after reading the detailed discussions in BMC.
Each rule is followed by a code giving the rule’s number in its section of the Patimokkha.
If you count the number of rules in the list, you will see that they
do not quite equal 227. This is because there are a couple of cases
where I have condensed two or three Sekhiya rules into one summary.
Right Speech [go up]
MN 117 defines wrong speech as lying, divisive speech, abusive speech, and idle chatter.
Lying [go up]
Making an unfounded charge to a bhikkhu that he has committed a
pārājika offense, in hopes of having him disrobed, is a saºghādisesa
offense. (Sg
Distorting the evidence while accusing a bhikkhu of having committed
a pārājika offense, in hopes of having him disrobed, is a saºghādisesa
offense. (Sg 9)
The intentional effort to misrepresent the truth to another individual is a pācittiya offense. (Pc 1)
Making an unfounded charge to a bhikkhu — or getting someone else to
make the charge to him — that he is guilty of a saºghādisesa offense is
a pācittiya offense. (Pc 76)
Divisive speech [go up]
Telling a bhikkhu about insulting remarks made by another bhikkhu —
in hopes of winning favor or causing a rift — is a pācittiya offense. (Pc 3)
Abusive speech [go up]
An insult made with malicious intent to another bhikkhu is a pācittiya offense. (Pc 2)
Idle chatter [go up]
Visiting lay families — without having informed an available bhikkhu
— before or after a meal to which one has been invited is a pācittiya
offense except during the robe season or any time one is making a robe.
(Pc 46)
Entering a village, town, or city during the period after noon until
the following dawn, without having taken leave of an available bhikkhu
— unless there is an emergency — is a pācittiya offense. (Pc 85)
Rector
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OTHERWISE
YOU ARE NOT
MY FOLLOWERS!! ! ! !
SAHIB KANSHI RAM`S INTERVIEW
QUESTION: Why are you so hostile to all the national
parties, especially the communists?
KANSHI RAM: To my mind, all parties represent the forces of status quo.
For us, politics is the politics of transformation. The existing parties are
the reason for the status quo. That is why there has been no upward mobility
for the backward communities. The communist parties have become the biggest
stumbling block in this regard. They keep talking about change, but work for
status quo. The BJP is better, they never talk about change. So people never
feel duped. Parties like the Congress and communists talk about abolishing
poverty, but work towards keeping people poor. If the poor are not kept poor,
these people cannot remain in their seats.
QUESTION: At the Congress centenary, Arun Singh said your emergence was not
healthy for the national ethos.
KANSHI RAM: He is the grandson of a maharaja who never kept the interests of
the nation in mind. Nationalism to him is feudalism. NATIONALISM TO ME IS THE
MASSES OF INDIA.
I BELIEVE IN THE TWO NATION THEORY: THOSE WHO OPPRESS AND THOSE WHO ARE
OPPRESSED .What does the grandson of a wretched maharaja know about
nationalism? What can we expect from Arun Singh than such things?
QUESTION: Why is your cadre so hostile to Mahatma Gandhi?
KANSHI RAM: Gandhi is the root of every thing. I want change. Dr. Ambedkar
wanted change. But Gandhi was the custodian of the status quo. He wanted
Shudras to remain Shudras .Gandhi worked to keep the nation divided .We are
working to unite the nation and erase all artificial divisions.
QUESTION: Why has your movement taken so much time to become a reality?
KANSHI RAM: Upto 1971, I was not so much
interested. I was working with RPI .Then I found I was marching towards a ship
that others were deserting .It took a long time to prepare myself and others .
We had to collect a lot of information, so that we could know how to prepare
society and build a cadre. Preparing society initially took a long time. Now we
are moving at a tremendous speed. Next year when you meet me, you will ask me
how we have acquired such a speed.
QUESTION: How can you abolish caste by floating a casteist party?
KANSHI RAM: The BSP is not a casteist party. If we are uniting 6000
castes, how can you call us casteist?
QUESTION: I believe your party is off-limits to the upper castes.
KANSHI RAM: The upper castes say why not include us. I say you are
leading all the parties. If you join our party, you will block change here also
.THE UPPER CASTES CAN JOIN THE PARTY, BUT THEY CANNOT BE ITS LEADERS
.LEADERSHIP WILL REMAIN IN THE HANDS OF THE BACKWARD COMMUNITY. My fear is that
these upper caste people will come into our party and block the process of
change .When this fear goes, they can join our party.
QUESTION: What is your constituency?
KANSHI RAM: I REPRESENT THE CONSTITUENCIES OF BABU JAGJIVAN RAM AND
CHAUDHARY CHARAN SINGH. AND MAY BE TO SOME EXTENT, SAYED SHAHABUDDIN.
QUESTION: Politicians we spoke to in Delhi
say that if the BSP gets too belligerent they will finish you politically.
KANSHI RAM: WE WILL FINISH THEM .BECAUSE IF INDIRA CAN BE FINISHED BY A
CHAMAR, ARE THESE FELLOWS GOING TO BE SAVED? WHEN WE ARE 90 PERCENT IN THE
ARMED FORCES, 70 PER CENT IN THE BSF, 50 PER CENT IN THE CRPF AND THE POLICE,
WHO CAN DO INJUSTICE TO US? A GENERAL NEEDS LESS BULLETS COMPARED TO JAWANS
.THEY MAY HAVE GENERALS BUT NO JAWANS.
QUESTION: Are you advocating an eye for an eye?
KANSHI RAM: TWO EYES .I tell my followers Ek Eet Ka Jawab, Do Pathron Se
( you must retaliate for one brick with two stones ) , otherwise you are not my
followers .
QUESTION: So you are propagating violence.
KANSHI RAM: I am propagating strength. To curb
violence, I must have strength .Other than me, for instance nobody can crush
the Shiv Sena. Any time I come to Maharashtra,
I will finish them .The violence of Shiv Sena will end.
QUESTION: - How will you do that?
KANSHI RAM: - Who are the members of the Shiv
Sena who burn and destroy? They are four castes: 1. Agari 2. Bhandari 3. Koli
4. Chamar. They are Scheduled Castes, Scheduled Tribes and most backward
communities. As soon as I touch the Maharashtra,
these people will instantly come with me.
QUESTION: - What makes you think that the BSP will not
end up like the RPI? Bargaining for power with the ruling party.
KANSHI RAM: - The RPI never bargained. It was
begging. It never reached the status of bargaining .I remember in 1971, the
party struck an electoral alliance with the Congress to contest 521 seats .The
Congress contested 520 seats, the RPI contested one seat. I love the RPI, but I
hate being compared to it. It is like a cheap prostitute available at a
pittance. As long as I am alive, this will not happen to the BSP. We want
change .We don’t want alliances with the forces of status quo. If a government
cannot be formed without our co-operation, then we will have our own
conditions, for change. We want fundamental and structural changes, not
cosmetic ones.
QUESTION: - There are rumours that you met Hazi Mastan
Mirza at Gonda last November to solicit funds.
KANSHI RAM: - I have never met him anywhere. I
have only seen his photograph .He may be paying other people, but not us. In
fact he is being used against us. If anybody can prove that I have ever met
him, I am prepared to face the highest punishment .Moreover, how much money
Hazi Mastan can have? He is a very small man compared to me, as far as funds
are concerned. If I only have funds like Hazi Mastan, how can I beat the
Congress and other parties? How many crores can he give us?
QUESTION: - THERE IS SOME MYSTREY ABOUT THE SOURCES OF
YOUR FUNDS.
KANSHI RAM: - My funds come from various sources
which will not dry up. My funds come from those people who produce wealth. The
Bahujan Samaj produces wealth. I get my money from them. Lakhs of my people
spend crores going to festivals like the Kumbh Mela to improve their next
birth. I tell them that Kanshi Ram does not know anything about the next life.
But he is an expert in the present life.
Those interested in improving their next life , I tell
them , must go to the Brahmins on the banks of the Ganga .Those interested in
improving their present life must come to me . So they throng to my meetings.
QUESTION: - There is talk of your being sponsored by
the CIA.
KANSHI RAM: - For so many years this government
has been clapping about it. It distributed lakhs of pamphlets about this in
Bijnore. But the result was that people became furious and could not be
purchased. Babu Ji tried to purchase votes at Rs. 1000 each .But even
those who used to be purchased at Rs.10 turned him down. And if I am a CIA man,
why hasn’t this government taken any action against me? That shows it is a
hijra (eunuch) government.
QUESTION: - They say you spent a lot of money on the Lucknow rally.
KANSHI RAM: -Rs. 22 lakhs were spent on hiring
the buses alone .But I am angry. It should have been Rs. 22 crores .A time will
come when people should spend Rs. 22 crores on my call .I don’t feel any dearth
of money. If money is coming from a treasury, it will be extinguished. I am
getting money from a perennial source of funds. I need only one crore rupees to
win all the 542 parliamentary seats. One day, voters will queue up to pay money
to Kanshi Ram. The next day, they will que up to vote for Kanshi Ram.
QUESTION: - Some of your party men have broken away
from you.
KANSHI RAM: - You cannot keep all the people
together. Some people may get tired. Some people may be purchased. Some may
become frightened. This will be a permanent feature. It will not demoralise us.
I have created a method where in a given time if 10 people go away , we will
produce 110 people of the same caliber .Whom we dropped as deadwood , others
are trying to pick up and burn a fire .They are trying to use them against
us.
QUESTION: - You reiterate that you have never taken
funds from a foreign source.
KANSHI RAM: - When I went to England two years ago, some people
- there are seven lakh Chamars there - offered me funds. I decided not to take
the money, though Indira Gandhi, Rajiv Gandhi and Buta Singh had taken money
from the same source - the Guru Ravidass Gurdwara in Birmingham. They had given to Babu Ji also .I
was the only person who didn’t accept.
QUESTION: - What Kind of change are you looking
for?
KANSHI RAM: - I don’t want temporary changes. I
am not prepared to attain what I cannot sustain .Let us attain whatever we can,
but it must be retained and retained only by permanent change.
QUESTION: - And when do you intend to contest
elections?
KANSHI RAM: - I will sutand when there are 100
constituencies in India
where I can get a walk over.
QUESTION: - How long will that take?
KANSHI RAM: - For so many years this government
has been clapping about it. It distributed lakhs of pamphlets about this in
Bijnore. But the result was that people became furious and could not be
purchased. Babu Ji tried to purchase votes at Rs. 1000 each .But even
those who used to be purchased at Rs.10 turned him down. And if I am a CIA man,
why hasn’t this government taken any action against me? That shows it is a
hijra (eunuch) government.
QUESTION: - They say you spent a lot of money on the Lucknow rally.
KANSHI RAM: -Rs. 22 lakhs were spent on hiring
the buses alone .But I am angry. It should have been Rs. 22 crores .A time will
come when people should spend Rs. 22 crores on my call .I don’t feel any dearth
of money. If money is coming from a treasury, it will be extinguished. I am
getting money from a perennial source of funds. I need only one crore rupees to
win all the 542 parliamentary seats. One day, voters will queue up to pay money
to Kanshi Ram. The next day, they will que up to vote for Kanshi Ram.
QUESTION: - Some of your party men have broken away
from you.
KANSHI RAM: - You cannot keep all the people
together. Some people may get tired. Some people may be purchased. Some may
become frightened. This will be a permanent feature. It will not demoralise us.
I have created a method where in a given time if 10 people go away , we will
produce 110 people of the same caliber .Whom we dropped as deadwood , others
are trying to pick up and burn a fire .They are trying to use them against
us.
QUESTION: - You reiterate that you have never taken funds
from a foreign source.
KANSHI RAM: - When I went to England two years ago, some people
- there are seven lakh Chamars there - offered me funds. I decided not to take
the money, though Indira Gandhi, Rajiv Gandhi and Buta Singh had taken money
from the same source - the Guru Ravidass Gurdwara in Birmingham. They had given to Babu Ji also .I
was the only person who didn’t accept.
QUESTION: - What Kind of change are you looking
for?
KANSHI RAM: - I don’t want temporary changes. I
am not prepared to attain what I cannot sustain .Let us attain whatever we can,
but it must be retained and retained only by permanent change.
QUESTION: - And when do you intend to contest
elections?
KANSHI RAM: - I will stand when there are 100
constituencies in India
where I can get a walk over.
QUESTION: - How long will that take?
KANSHI RAM: - Two years at the most.
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