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http://www.countercurrents.org/2017/10/24/what-is-new-in-todays-new-india/



Now with an eye another five year term at the centre it came up with a
new slogan: sankalp se sidhi, (New India Movement from 2017 to 2022).
This means that the new India would be built on the foundations that are
laid during 2014 to 2017. Then, one could easily guess what the BJP-RSS
new India is going to be with the fraud EVMs.

The decision to mark November 8 as the black day was taken at a
coordination meeting on Monday that was attended by JD-U rebel leader
Sharad Yadav, CPI MP D. Raja, DMK MP Kanimozhi, BSP’s Satish Mishra and
Trinamool Congress’ Derek O’Brien.

Opposition parties in India on Tuesday said they would observe November 8
as Black Day to protest against the “ill-conceived” and hasty decision of the government. It is unprecedented, perhaps in
the entire world, that a government had to alter its policy 135 times
within a month - decision of the
government to spike Rs500 and Rs1,000 currency notes, a year ago.

in 23) Classical English, 93) Classical Tamil- செம்மொழி தமிழ்,49) Classical Kannada-ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,63) Classical Malayalam  - ക്ലാസിക്കൽ .39) Classical Hindi-शास्त्रीय हिंदी,98) Classical Urdu  -کلاسیکی اردو
66) Classical Marathi-शास्त्रीय मराठी,75) Classical Punjabi- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,10) Classical Bengali-ক্লাসিক্যাল বাংলা,34) Classical Gujarati- ક્લાસિકલ ગુજરાતી
 -

Home India

Will embrace Buddhism

if BJP doesn’t change mindset: Mayawati

Charging the BJP with fielding a SC/ST associated with the RSS as the
presidential candidate to garner votes, she said that because of this,
Congress and other opposition parties had also fielded a SC
candidate.

Written By Lalmani Verma | Lucknow |Updated: October 25, 2017 7:43 Am

BSP chief Mayawati on Tuesday took a dig at Chief Minister Yogi
Adityanath, saying he would look after governance when he gets time off
from ‘pooja-paath’ (worship) in the temples of Ayodhya, Chitrakoot and
Gorakhnath. The former chief minister also said she would convert to
Buddhism if the BJP and RSS do not change their casteist and communal
mindset towards Dalits, tribals, backwards and those who had converted
to other religions.

“I am openly challenging BJP, RSS and company that if they do not change
their casteist thinking of hatred against SC/STs, tribals, backwards,
converted people and their leaders, I will also be forced to take the
decision to leave Hindu religion and embrace Buddhism with crores of
people who are victims of this system,” the BSP chief said. Mayawati was
speaking at a rally in SP veteran Mulayam Singh Yadav’s Lok Sabha
constituency Azamgarh.

Recalling the party’s ideology coined by founder Kanshiram, Mayawati
said Dalits, tribals and backwards, who were made to become “helpless
slaves” under the ‘varna vyavastha’ (class system) of the Hindu
religion, got legal rights to education, farming, employment and
politics because of their “messiah” Baba Saheb Bhimrao Ambedkar and not
any Hindu god or goddess. “If the Ram temple is now built in Ayodhya or
temples of other Gods are built in different places, it will not help
the poor. Your poverty and unemployment will not end,” she said.

Targeting Adityanath, she said, “He belongs to Gorakhpur of eastern UP
but does not pay attention to development of the region. He only makes
statements.” She further said that the CM calls Cabinet meetings
frequently, but the decisions are never executed

That is the strength of Brahmanism where it makes the people neutral. It
works systematically and trains, tunes, & grooms, to create
devotees (bhaktas). Bhaktas do puja very sincerely, and expect the
stone which they designated as God, will do every thing for them. They
spend all their hard earned money in the form of Dakshinam & Dana
and no money for conducting meeting. They waste the time, energy, and
money in the service of Brahmanism. Thus, the sense, of revolt, and
the spirit of fight has been killed. Bhaktas can not fight injustice.
Only, followers of great fighters like Dr Ambedkar, periyar, Phule,
ayodee das, Buddha, etc only are capable of revolting! After the death
of The followers of Babasaheb, there is vacuum to fight for the right
cause. Every Kudimahan should resolve to fight back with the spirit of
self respect to create the rule of Dhamma. It is a long March to build
Buddhist Raj. Jai bheem!!! Jai Buddha!!!!! 🙏

N. B. :- Gandhi requested Dr. Ambedkar to lend his support to Dr.
Subbarayan’s Temple entry Bill and that of Ranga Iyer-when both met on
4th Feb. 1934 at Yeravada Prison. Dr. Ambedkar declined in person and
later issued a statement on 14th Feb, 1933. He outlined the
impracticability of the bill, criticised it for not making
Untouchability illegal and outlined why he would not prefer just temple
entry-this part is reproduced here.

The main question is: Do the Depressed Classes desire Temple Entry or do
they not?

This main question is viewed by the Depressed Classes by two points of
view. One is the materialistic point of view. Starting from it, the
Depressed Classes think that the surest way of elevation lies in
education, higher employment and better ways of earning a living. Once
they become well placed in the scale of social life, they would become
respectable the religious outlook of the Orthodox towards them is sure
to undergo change, and even if it didn’t happen, it can do no injury to
their material interest. Proceeding on these lines the Depressed Classes
say that they will not spend their resources on such an empty things as
Temple Entry. There is another reason why they do not care to fight for
it. Their argument is the argument of self-respect.

Not very long ago there used to be boards on club doors and other social
resorts maintained by Europeans in India, which said “Dogs and Indians”
are not allowed. The temples of Hindus carry similar boards today, the
only difference is that the boards on the Hindu temples practically say:
“All Hindus and all animals including gods are admitted, only
Untouchables are not admitted”. The situation in both cases is of
parity. But Hindus never begged for admission in those places form which
the Europeans in their arrogance had excluded them. Why should an
Untouchable beg for admission in a place from which he has been excluded
by the arrogance of the Hindus? This is the reason of the Depressed
Classman who is interested in material welfare. He is prepared to say
the Hindus, “to open or not to open your temples is a question for you
to consider and not for me to agitate. If you think, it is bad manners
not to respect the sacredness of human personality, open your temple and
be a gentleman. If you rather be a Hindu than a gentleman, then shut
the doors and damn yourself for I don’t care to come.”

I found it necessary to put the argument in this form because I want to
disabuse the minds of men like Pandit Madan Mohan Malaviya of their
belief that the Depressed Classes are looking forward to their
patronage.

The second point of view is the spiritual one. As religiously minded
people, do the Depressed Classes desire temple entry or do they not?
That is the question. From the spiritual point of view, they are not
indifferent to temple entry as they would be if the material point of
view alone were to prevail. But their final answer must depend upon the
reply which Mahatma Gandhi and the Hindus give to the questions namely:

What is the drive behind this offer of temple entry?

Is temple entry to be the final goal of the advancement in the social
status of the Depressed Classes in the Hindu fold? Or is it only the
first step and if it is the first step, what is the ultimate goal?
Temple entry as a final goal, the Depressed Classes can never support.
Indeed they will not only reject it, but they would then regard
themselves rejected by Hindu Society and free to find their own destiny
elsewhere. On the other hand, it is only to be the first step they may
be inclined to support it. The position would then be analogous to what
is happening in India today. All Indians have claimed dominion status
for India. The actual constitution will fall short of Dominion status
and many Indians will accept it. Why ? The answer is that as the goal is
defined, it does not matter much if it is to be reached by steps and
not in one jump. But if the British had not accepted the goal of
Dominion status, no one would have accepted the partial reforms which
many are now willing to accept.

In the same way, if Mahatma Gandhi and the reformers were to proclaim
what the goal which they have set before themselves is for the
advancement of the social status of the Depressed Classes in the Hindu
fold, it would be easier for the Depressed Classes to define their
attitude towards Temple entry. The goal of the Depressed Classes might
as well be stated here for the information and consideration of all
concerned. What the Depressed Classes want is a religion, which will
give them equality of social status.

To prevent any misunderstanding, I would like to elaborate the point by
drawing a distinction between social evils which are the result of
secular causes and social evils which are founded upon the doctrine of
religion. Social evils can have no justification whatsoever in a
civilised society. But nothing can be more odious and vile than that
admitted social evils should be sought to be justified on the ground of
religion. The Depressed Classes may not be able to overthrow
inequalities to which they are being subjected. But they have made up
their mind not to tolerate a religion that will lend its support to the
continuance of these inequalities.

If the Hindu religion is to be their religion, then it must become a
religion of Social Equality. The mere amendment of Hindu religious code
by the mere inclusion in it of a provision to permit temple entry for
all, cannot make it a religion of equality of social status. All that it
can do is to recognize as nationals, not aliens, if I may use the
common terms which have become so familiar in politics. But that cannot
mean that they would thereby reach a position where they would be free
and equal. , without being above and below anyone else, for the simple
reason that the Hindu religion does not recognise the principle of
equality of social status: on the other hand it fosters inequality by
insisting upon grading people as Brahmins, Kshatriyas, Vaishyas and
Shudras, which now stand toward one another in an ascending scale of
hatred and descending scale of contempt.

Read - How do Hindu Gods & Goddesses Compare with Dalit-Bahujan’s
Gods & Goddesses
If the Hindu Religion is to be a religion of social equality then an
amendment of its code to provide temple entry is not enough. What is
required is to purge it of the doctrine of chaturvarna. That is the root
cause of all inequality and also the parent of the Caste system and
Untouchability, which are merely forms of inequality. Unless it is done
not only will the Depressed Classes reject the temple entry, they will
also reject the Hindu faith. Chaturvarna and the Caste system are
incompatible with the self-respect of the Depressed Classes. So long as
they stand to be its cardinal doctrine, the depressed classes must
continue to be looked upon as low. The Depressed Classes can say that
they are Hindus only the theory of Chaturvarna and Caste system is
abandoned and expunged from the Hindu Shastras. Do the Mahatma and the
Hindu reformers accept this as their goal and will they show the courage
to work for it? I shall look forward to their pronouncements on this
issue before I decide upon my final attitude. But whether Mahatma Gandhi
and the Hindus are prepared for this or not, let it be known once and
for all that nothing short of this will satisfy the Depressed Classes
and make them accept temple entry. To accept temple entry and be content
with it, is to temporise with evil and barter away the sacredness of
human personality that dwells in them.

There is, however, one more argument which Mahatma Gandhi and the
reforming Hindu may advance against the position I have taken. They may
say: “acceptance by the Depressed Classes of Temple entry now, will not
prevent them from agitating hereafter for the abolition of Chaturvarna
and Caste. If that is the view, I like to meet the argument right at
this stage so as to clinch the issue and clear the road for future
developments. My reply is that it is true that my right to agitate for
the abolition of Chaturvarna and Caste system will not be lost if I
accept Temple entry now. But the question is on what side will Mahatma
Gandhi be when the question is put. If he will be in the camp of my
opponents, I must tell him I cant be in in camp now. If he will be in my
camp he ought to be in it now.

(Almost all the Depressed Classes leaders of Dr. Ambedkar’s persuasions,
endorsed the view of their leader. Srinivasan, Permtai and Malik upheld
views of their leader.

Gandhi issued a statement in reply in which he stated: “I am a Hindu,
not merely because I am born in the Hindu fold, but I am one by
conviction and choice. There is no superiority or inferiority in
Hinduism of my conception. But when Dr. Ambedkar wants to fight
Varnashram itself, I cannot be in his camp, because I believe Varnashram
to be an integral part of Hinduism. )

SECTION- IV Kalaram Temple entry Satryagraha, Nasik and Temple entry
movement, Volume-XVII. Dr. Babasaheb Ambedkar Writing and Speeches

Temple entry won’t make us equals

N.B :- This is the content of the letter written by Dr. Ambedkar to Mr.
Bhaurao Gaikwad on 3rd March 1934, regarding the KalaRam Temple Entry
Satyagraha-which stated on 2nd March 1930, but whose preparation was
underway for months. It started “with” the leadership of Dr. Ambedkar.
His inaugural speech remained consistent with the conviction in which
the Satyagraha was withdrawn. It was stopped immediately after the
receipt of the said letter.

….. It is very kind of you to have asked me my views on the propriety of
the Depressed Classes launching upon a Satyagraha at the Kala Ram
Temple in Nasik on the coming Ram Navami Day. I have no position in
saying that such a move would be quite uncalled for and should not
merely be suspended but stopped altogether. This may appear strange and
surprising coming as it does from one who was the author of the
Satyagraha. But I am afraid to declare this change of front. I didn’t
launch the temple entry movement because I wanted the Depressed Classes
to become worshipers of idols which they were prevented from worshipping
or because I believed temple entry would make them equal members in and
an integral part of the Hindu Society. So far as this aspect of the
case is concerned I would advise the Depressed Classes to insist upon a
complete overhauling of Hindu Society and Hindu theology before they
consent to become an integral part of Hindu Society. I started temple
entry Satyagraha only because I felt that was the best way of energizing
the Depressed Classes and making them conscious of their position. As I
believe I have achieved that purpose I have no more use for temple
entry. I want the Depressed Classes to concentrate their energy and
resource on politics and education and I hope that they will realise the
importance of both.

SECTION- IV Kalaram Temple entry Satryagraha, Nasik and Temple entry
movement, Volume-XVII. Dr. Babasaheb Ambedkar Writing and Speeches

 “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. Importance of Cadre Camps: in 23) Classical English,

Those
were the honest people who were solidly prepared by Manyawar Kanshi Ram
Saheb through cadre camps. Cadrization is the only way to prepare
missionary workers and society. Saheb, with his team of missionary
cadres, was able to create new leadership. He went on to start DS-4 and
finally BSP on April 14, 1984. The workers and society remained with the
movement only because they were prepared through the means of
cadrization. Saheb had rejuvenated the Ambedkarite movement only by
conducting cadres.

அந்தத்  ஆளணிகள் பலர் முகாம்களால் பலவந்தமாக கான்ஷிராம் ராம் சாஹ்பால் தயாரிக்கப்பட்டிருந்தனர். மிஷனரி  ஆளணிகள்
மற்றும் சமுதாயத்தைத் தயாரிப்பதற்கான ஒரே வழிதான் Cadrization. சாஹிப்,
மிஷனரி ஊழியர்களின் குழுவுடன் புதிய தலைமையை உருவாக்க முடிந்தது. அவர்
ஏப்ரல் 14, 1984 இல் DS-4 மற்றும் இறுதியாக பி.எஸ்.பி தொடங்குவதற்கு
சென்றார். தொழிலாளர்கள் மற்றும் சமுதாயம் இயக்கத்தோடு இருந்தனர், ஏனென்றால்
அவர்கள் கேடரைஸின் மூலம் தயாரிக்கப்பட்டனர்.  அம்பேத்கரின் இயக்கத்தைச்
சேர்ந்தவர்கள்  சாஹ்பால் சஹாக்களை மட்டுமே புத்தெழுச்சி நடத்தினர்.

Everything is incomplete without some Rajinikath jokes!