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105 CLASSICAL LANGUAGES
Welcome to the Buddhist International Film Festival 2018
The BIFF 2018 is a part of Buddha Festival 2018
We
are celebrating the Festival of the finest cinema based on and inspired
by the Buddhism on February 17-20, 2018 during the Buddha Festival
organised at Dikshabhoomi, Nagpur.
BIFF presents a bouquet of films, documentaries, animation, experimental work and children’s films.
It provides an opportunity to understand and appreciate Buddhism through the art of Film Making.
BIFF
brings before the audience regional, national and international films
which otherwise would not have been viewed by them. These are also the
world acclaimed films.
BIFF is an effort to spread the Buddhist
values of Compassion, Wisdom, Forgiveness, Friendship, Impermanence, Joy
of giving and ‘living in the present’ through films.
Films
like Paar (1984) directed by Gautam Ghose, Chamm (2017) directed by
Rajeev Kumar, Samsara (2011) directed by Ron Fricke, Monk with a
Camera (2014)
directed by Guido Santi and Tina Madcara, Unmistaken
Child (2009) directed by Nati Baratz and others will be shown in IBFF
2018. In addition to this, Jesus in Kashmir by Films Division,
Post Martem (2017) directed by Vinod Kamble,
The
Battle of Bhima Koregaon (2017) directed by Somnath Waghmare, Karuna Ki
Vijay by Kewaldas Bansod, Mahakapi(1996) are the short
films/documentaries will be shown in the BIFF 2018.
Come, experience the Buddha Festival and enjoy the digital world of cinema with BIFF 2018.
Thanks
ಪ್ರಿಯರೇ, ಆಲಿಸಿ, ಮನನ ಮಾಡಿ,ಅರ್ಥಯಿಸಿಕೊಳ್ಳಿ, ಕಾರ್ಯಗತರಾಗಿ, ಉತ್ತರ ಪಡೆಯಿರಿ. ಉದ್ದೇಶವು ಪ್ರಾಮಾಣಿಕವಾಗಿದ್ದರೆ, ಗೆಲುವು ಸದಾ ನಿಮ್ಮನ್ನು ಹಿಂಬಾಳಿಸುತ್ತದೆ. ಎಂದರು ದಾದಾಸಾಹೇಬ್ ಕಾನ್ಷಿರಾಂಜಿ.
ಪರಮಪೂಜ್ಯಬಾಬಾಸಹೇಬರನ್ನು ತನ್ನಗುರುವಾಗಿ,
ಮಾರ್ಗದಾತರಾಗಿ, ಕಾಯ-ವಾಚಾ- ಮನಸ್ಸಾ ದುಡಿದು ಅಸಾದ್ಯವಾದದ್ದನ್ನು ಸಾಧ್ಯ ವೆಂದು ಸಾಧಿಸಿ ತೋರಿಸಿದ ಕಾನ್ಷಿರಾಂಜಿಯನ್ನು ಗುರುವಾಗಿ, ಮಾರ್ಗದಾತ
ರಾಗಿ ಒಪ್ಪಿ ನಡೆದಿರುವ ಅಕ್ಕನ ಹಿಂಬಾಲಕರು ನಾವು. ಬನ್ನಿ ಅಕ್ಕನ ಮಾತನ್ನು ಆಲಿಸಿ ಚಾಚೂ ತಪ್ಪದಂತೆ ಕೆಲಸ ನಿರ್ವಹಿಸೋಣ. ಅವರು ಸಾಧಕರು. ನಾವು ಹಿಂಬಾಲಕರಾಗಿ ಸಾದನೆಯೆಡೆಗೆ ಮುನ್ನುಗೋಣ. ದಿನಾಂಕ 17-2-18ರ ಕಾರ್ಯಕ್ರಮಕ್ಕೆ
ಬರುವಾಗ ನಮ್ಮ ಪಕ್ಷದ ಬಾವುಟ ಹಿಡಿದು ಬನ್ನಿ. ಸಂಜೆ 3ಗಂಟೆಗೆ ಯಲಹಂಕ ಬಳಿ ವೆಂಕಟಾಲಾ, ನಿಟ್ಟೆ ಮೀನಾಕ್ಷಿ ಎಂಜಿನೀರಿಂಗ್ ಕಾಲೇಜಿನ ಹತ್ತಿರ, ಬೆಂಗಳೂರು. ಲಕ್ಷ್ಮಿ
http://www.buddha-vacana.org/
Sutta Piṭaka -Digha Nikāya
DN 9 -
Poṭṭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda —
Poṭṭhapāda asks various questions reagrding the nature of Saññā.
Note: plain texts
http://www.buddha-vacana.org/suttapitaka.html
The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas.
The view on which this work is based is that the passages of the
suttas which are reported to be the most often repeated by the Buddha in
all the four Nikāyas can be taken as indicating what he considered as
being the most worthy of interest in his teaching, and at the same time
as what represents with most accuracy his actual words. Eight of them
are expounded in the Gaṇaka-Moggallāna Sutta (MN 107) and described as
the Sekha Paṭipadā or Path for one under Training, which practically
leads the neophyte all the way to the fourth jhāna.
Twelve formulae that define step by step the main practices
prescribed by the Buddha. It is of fundamental importance for anyone
wishing to progress successfully, because it contains the instructions
that will enable the meditator to set up the indispensable conditions
for an efficient practice.
These are the 227 guidelines that every bhikkhu must learn by heart in
Pali language in order to be able to recite them. Here a semantic
analysis of each guideline will (hopefully) be provided.
http://www.buddha-vacana.org/download.html
Click here
For any remark, suggestion, question:
Do not hesitate to report any error, discrepancy, broken link,
empty info·bubble etc. you may come across. The webmaster will be
grateful.
http://www.buddha-vacana.org/sutta/digha.html
The Dīgha Nikāya gathers 34 of the longest discourses supposedly given by the Buddha.
http://www.buddha-vacana.org/sutta/majjhima.html
>> Sutta Piṭaka
The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.
The discourses of the Saṃyutta Nikāya are divided according to
their theme in 56 saṃyuttas, which are themselves grouped in five
vaggas.
http://www.buddha-vacana.org/sutta/anguttara.html
The Aṅguttara Nikāya contains thousands
of short discourses, which have the particularity to be structured as
enumerations. It is divided into eleven sections, the first dealing with
enumerations of one item, the second with those of two items etc. The
Buddha, having never made use of writing, asked his listeners to be
attentive and to memorize his instructions. In order to make his words
as clear as possible and to facilitate this memorization, he often
presented his teaching in the form of enumerations.
1. | Ekaka Nipāta | 7. | Sattaka Nipāta | |
2. | Duka Nipāta | 8. | Aṭṭhaka Nipāta | |
3. | Tika Nipāta | 9. | Navaka Nipāta | |
4. | Catuka Nipāta | 10. | Dasaka Nipāta | |
5. | Pañcaka Nipāta | 11. | Ekādasaka Nipāta | |
6. | Chakka Nipāta |
Easy access: Dīgha Nikāya Majjhima Nikāya Saṃyutta Nikāya Aṅguttara Nikāya 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 |
|
The Tipitaka (Pali ti, “three,” + pitaka,
“baskets”), or Pali canon, is the collection of primary Pali language
texts which form the doctrinal foundation of Theravada Buddhism. The
Tipitaka and the paracanonical Pali texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada texts.
The Pali canon is a vast body of literature: in English translation
the texts add up to thousands of printed pages. Most (but not all) of
the Canon has already been published in English over the years. Although
only a small fraction of these texts are available on this website,
this collection can be a good place to start.
The three divisions of the Tipitaka are:
Sutta Piμaka
in 1 Classical Pali,
(Five nik±yas, or collections)
1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±μikavagga-p±1⁄4i (11 suttas)
2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]
(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10 suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah±yamakavagga (10 suttas)
5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)
10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)
3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided
into 6 books]
(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II ( 6 sa1⁄2yuttas)
4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged purely
numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]
(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) Pañcaka-nipata-p±1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)
(5) Aμμhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)
5. Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]
(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i
1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423
verses in 26 vaggas)
3. Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with
some prose accounts of the circumstances that elicited the utterance)
(2) Itivuttaka, Suttanip±ta-p±1⁄4i
4. Itivuttaka (4 nip±tas, 112 suttas, each beginning, “iti vutta1⁄2 bhagavata” [thus was
said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular suttas of the Buddha
(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6. Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. Therag±th± (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279 g±thas)
9. Therig±th± (same as above, from 73 elder nuns; 73 poems, 522 g±thas)
(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II
10. J±taka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into nip±ta according to the number of verses required to
tell the story. The full J±taka stories are actually in the J±taka commentaries that
explain the story behind the verses.
(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i
11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th vagga
C31⁄4anidessa: commentary on the 5th vagga and
the Khaggavis±oa sutta of the 1st vagga
(8) Paμisambhid±magga-p±1⁄4i
12. Paμisambhid±magga (an abhidhamma-style detailed analysis of the Buddha’s
teaching, drawn from all portions of the Vin±ya and Sutta Piμakas; three vaggas,
each containing ten topics [kath±])
(9) Apad±na-p±1⁄4i, Vol. I
13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)
(10) Apad±na, Buddhava1⁄2sa & Cariy±piμaka-p±1⁄4i
14. Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D2paakara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram2)
(11) Nettippakarana, Peμakopadesa-p±1⁄4i
16. Nettippakarana (small treatise setting out methods for interpreting and explain-
ing canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)
(12) Milindapañha-p±1⁄4i
18. Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mah±parinibb±na of the Buddha)
Abhidhamma Piμaka
[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]
1. Dhammasaagao2
(enumeration of the dhammas)
(1) Dhammasaagao2-p±1⁄4i
2. Vibhaaga-p±1⁄42
(distinction or analysis of dhammas)
(2) Vibhaaga-p±1⁄42
3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)
4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.
(3) Dh±tukath±-Puggalapaññatti-p±1⁄42
5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)
(4) Kath±vatthu-p±1⁄42
6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)
(5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III
7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)
(8) Paμμh±na-p±1⁄4i, Vol I
(9) Paμμh±na-p±1⁄4i, Vol II
(10) Paμμh±na-p±1⁄4i, Vol III
(11) Paμμh±na-p±1⁄4i, Vol IV
(12) Paμμh±na-p±1⁄4i, Vol V
(1) P±r±jika-p±1⁄4i Bhikku
p±r±jik± (expulsion) 4
saaghadises± (meetings of the Sangha) 13
aniyat± (indeterminate) 2
nissagiy± p±cittiy± (expiation with forfeiture) 30
(2) P±cittiya-p±1⁄4i
suddha p±cittiy± (ordinary expiation) 92
p±tidesaniy± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamath± (legal process) 7
(concludes with bhikkuni vinaya rules) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the
Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the uposatha meeting and recital of the p±timokkha
3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pav±rao±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism
(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saagh±disesa)
2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li
3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]
(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.
https://thewire.in/…/academics-activists-condemn-police-rs…/
[<>]
Academics, Activists Condemn Police, RSS Outfit Violence Against Dalits in Kerala’s Vadayampady
Dalits have been fighting against ‘a caste wall’ built around the
community space in their neighbourhood in Vadyampady for over a year
now.
Representative image. Credit: PTI
New Delhi: Around
50 academics and activists on Thursday released a statement condemning
the police and Rashtriya Swayamsevak Sangh-sponsored violence against
Dalits in Vadayampady in Kerala.
For over a year now, Dalits have
been fighting against ‘a caste wall’ built around the community space
in their neighbourhood in Vadyampady, east of Kochi.
On February
6, 2018, six RSS activists were arrested for allegedly threatening noted
Malayalam poet Kureepuzha Sreekumar in Kollam district when he was
returning after addressing a gathering at a function on February 5
night. Sreekumar had expressed his solidarity with Dalit protestors.
The issue was raised in the Kerala assembly on Tuesday, and chief
minister Pinarayi Vijayan’s office directed the police to take action
and conduct a probe into the incident.
Read the full text of the statement below.
§
Statement Condemning Violence Unleashed by the Police and the RSS Outfits Against Dalits in Vadayampady
We the undersigned express our grave concern over the brutal violence
unleashed by the State Police and the RSS outfits against the Dalits in
Vadayampady in Kerala. Dalits in Vadayampady are protesting over a year
now against the ‘Caste Wall’ built by the upper caste blocking Dalits
from entering into the common space/playground used by the public for
decades. The peaceful protest by Dalits against the wall of exclusion is
met with brutal attacks by the police force of the state commanded by
CPI-M led left government, as well as by the upper caste in the locality
led by the RSS. It is indeed shocking that the police manhandled and
arrested those who went to Vadayampady in solidarity, and also to
participate in Dalit Self Respect Convention, including well-known
activists and writers such as K.K. Kochu, K M Salim Kumar, C S Murali,
Mrudula Devi Saidharan, Dr. Dhanya Madhav, Dr. P G Hari, KK Baburaj, and
Gomathi Augustine of Pembillai Orumai.
Ironically, the police
acted as spectators when the RSS attacked the Dalit protesters. The
violence in Vadayampady is one among the several recent instances of the
police brutality and connivance in the RSS led onslaught against Dalit
protestors and media reporters in the state. It is alarming that even
the state police forces commanded by a left government is colluding with
the right wing religious extremists to protect the interest of the
upper caste, their illegal claims and acts of social segregation. This
and the subsequent inaction by the law enforcing agencies had enabled a
vacuum in law and order leading to physical and verbal assault against
poet Kureepuzha Sreekumar by the RSS outfits on his way back to his home
after declaring his solidarity with the Dalit protesters. We strongly
condemn the attack on Kureepuzha Sreekumar.
We are also concerned
about the cold response of the government and the left parties who
attempt to side-line the police violence as a ‘minor issue’. CPI-M and
other left parties in the government are supposed to be part of the
progressive forces of the country. But it is felt that the Dalit-Adivasi
agitators are often portrayed by even the dominant left as
Maoists/anarchists/terrorists in their attempt to strategically
delegitimise the Dalit-Adivasi Struggles. We are afraid that this would
result in the weakening of fight against various social injustices
while increasing the attack on the marginalised groups in the country.
The current Dalit struggle in Vadayampady which has been ongoing for
more than a year has roots in how Dalits, Adivasis and other
marginalized groups in Kerala have been discriminated against accessing
public places, and deprived of land and resources by both left and right
wing governments. We feel strongly than ever now that the situation of
state forces colluding with right wing religious forces unleashing
violence against Dalit protesters in Kerala is equally alarming that of
the cases of from elsewhere from the country and needs to be resisted.
We call forth all the progressive forces in the country and beyond to
contempt and challenge the increasing violence against the Dalits and
urge those agencies whose mandate to uphold the values and rights
promised in the constitution to take steps to bring the culprits before
the law in a befitting manner.
§
Signatories:
Ruth Manorama, National Convenor, National Federation of Dalit Women, Delhi
Anand Teltumbde, Writer, political analyst and civil rights activist with CPDR, Maharashtra
Gajendran Ayyathurai, Postdoctoral Fellow and Study Advisor, Centre
for Modern Asian Studies, University of Gottingen, Germany
Sharika Thiranagama, Assistant Professor, Department of Anthropology, Stanford University, United States
Virginius Xaxa, Professor of Eminence, Tezpur University, Assam
M. Kunhaman, Professor, TISS, Mumbai
Rupa Viswanath, Professor, Centre for Modern Asian Studies, University of Gottingen, Germany
A.K. Ramakrishnan, Professor, School of International Studies, JNU, Delhi
K. Satyanarayana, Professor, EFLU, Hyderabad
Sanal Mohan, Associate Professor, School of Social Sciences and Hon. Director, IUCSSRE MG University, Kerala
Asha Kowtal, General Secretary, Dalit Mahila Adhikar Manch
M. Amruth, Historian and Sociologist, KFRI, Thrissur, Kerala
T.M. Yesudasan, Retired Professor and Writer, Kerala
K.S. Madhavan, Writer, Associate Professor, Department of History, University of Calicut
Cynthia Stephen, Writer and Researcher
Sylvia Karpagam, Public health doctor and researcher.
Ravichandran Bhathran, Founder of Dalit Camera
Karthik Navayan Batulla, Writer, Human Rights Activist
Irfan Engineer, Director of CSSS, Mumbai
Sruthi Herbert, SOAS, University of London, United Kingdom
M.B. Manoj, Assistant Professor, Department of Malayalam, University of Calicut
Vikramaditya Thakur, Assistant Professor, University of Delaware, United States
Rekha Raj, Programme Manager-Women Rights, Amnesty International, Bengaluru
Rajesh Komath, Assistant Professor, School of Social Science, MG University, Kottayam
Parthasarathi Muthukaruppan, Assistant Professor, EFLU, Hyderabad
Sumeet Mhaskar, Associate Professor and Associate Dean of Student Affairs, O.P. Jindal Global University , Delhi.
Abhilash Thadathil, Assistant Professor, Centre for Development Studies, Thiruvananthapuram
Mythri Prasad-Aleyamma, Associate Fellow, Institute of Human Development, New Delhi
Anish Vanaik, Assistant Professor, O.P. Jindal Global University, Delhi
Varsha Ayyar, Assistant Professor, Centre for Labour Studies, TISS, Mumbai
T.V. Sajeev, Scientist, KFRI, Thrissur
Brahmaputhran, Daya Hospital, Thrissur
Prashanth Bansode, Associate Professor, Gokhale Institute of Politics and Economics, Pune
Satheesh Kumar, Assistant Professor, History, University College, Thiruvananthapuram
M.V. Bijulal, School of International Relations and Politics, MG University, Kottayam
N. Gopakumaran Nair, HoD, History, University College, Thiruvananthapuram
K.M. Sheeba, Associate Professor, Department of History, Sree Sankaracharya University, Kalady, Kerala
Dickens Leonard M, Guest faculty, Univ. of Hyderabad.
Mythri P.U., School of Distance Education, University of Calicut
Manju E.P. PhD Research Scholar, Univ. of Hyderabad
Sanjay Kumar Paswan, Independent research consultant for social sector agencies, Patna
R. Manohar, Regional Coordinator, Human Rights Defenders Alert India
Dr K. Babu Rao, Human Rights Forum, Hyderabad
Sukla Sen, Peace Activist, Mumbai
Subhash Gatade, New Socialist Initiative
Siddharth, Independent Researcher, Bengaluru
Jayaseelan Raj, Assistant Professor, Centre for Development Studies, Thiruvananthapuram, Kerala
Maya K.S, Writer, PhD Research Scholar, Christ College, University of Calicut, Kerala
Prameela, Assistant Professor, Sanskrit Sahitya, Sree Sankaracharya University, Kerala
Jentle Varghese, Guest Lecturer, Government College, Kottayam, Kerala
Chandran Komath, Assistant Professor, Government College, Kottayam, Kerala
Posted on April 22, 2014
Prof. Vilas Kharat for Beyond Headlines
A
scientific research has concluded after extensive study of DNAs of
various castes in India that Brahmins are in fact foreigner to the
country they have been ruling for thousands of years. This three-part
article will bring out some of the interesting facts. It is written
by Prof. Vilas Kharat, Director, Dr. Babasaheb Ambedkar Research Centre,
New Delhi. – Editor
Michael Bamshad has published his DNA report
in ‘Human Genome’ in 2001 at an international level. Due to this DNA
report it is proved scientifically that the Brahmins are foreigners in
India but Brahmins are completely silent on this issue. However;
Mulnivasi Bahujan peoples must be aware of this report. The World has
now approved this fact that the Brahmins are foreigners in India. The
Brahmins have enslaved all Indians by creating ignorance among them.
However; now Brahmins can’t hide this fact that they are the foreigners
because this fact is now highlighted all over the World. A well known
scientist of Utah University named Michael Bamshad has tremendously
indebted the entire native Indians by publishing this report at an
international level.
Michael Bamshad is a famous American
scientist and he is the head of a famous research centre in America. He
is the head of the head of Department of Pediatrics, Eccles Institute of
Human Genetics, 15 North 2030 East, Room no. 2100, USA – 1999-2005. He
is also the head of Department of Pediatrics, University of Utah, and
Salt Lake City, Utah 84112, USA – 2001-2004. He has a deep study in
human genetics. Along with the DNA study on Indians, he has also done
his research on six different important topics.
Being young and
brilliant, Michael Bamshad was came to India to complete his DNA
research on the peoples here and presented very surprising findings in
front of the World.
After staying for about half decade in India,
he has done a tremendous work of finding the genetic origin of Indians.
The title of his report is – “Genetic evidence on the Origins of Indian
Caste Population”. He presented this scientific report on origin of the
Indians castes in 2001 in front of the World and the World too,
acclaimed his grand work. The Brahmin- Baniya media of India however
tried to hide this report from the general peoples so as to keep them
ignorant from this surprising report. With the help of the genetic
science, Indians also wanted to know as how Brahmins created the castes
and how they divided the majority of Indians into 6000 different castes
and how they ruled on them instead of being in minority? Not a single
Indian media tried to highlight this matter in front of the peoples.
However, the nationwide organization of BAMCEF created awareness all
over the country. RSS and its allied other Brahmanical organizations
tried to divert this issue unsuccessfully. One of their cunning tactics
is to kill the issue by neglecting it. The Brahmins in India didn’t
discuss a single word on this issue. They attempted to kill this
sensitive issue by neglecting it. However; they couldn’t succeed in it
because the nationwide organizations of BAMCEF and Bharat Mukti Morcha
had done a continuous nationwide awareness campaign on this matter. Now,
we have decided to hand over this report directly to the public. This
scientific research would improve their thinking on this reality.
There
are many interesting facts in the report of Michael Bamshad along with
some scientific terms. The Indians should try to understand those terms
very clearly. DNA can be divided into 4 different types: (1) Nuclear
DNA, (2) Mitochondrial DNA, (3) X Chromosomal DNA and (4) Y Chromosomal
DNA.
In case of the nuclear DNA, the DNA of parents is inherited
into their offspring. The report of this DNA only is held significant in
the court cases. The court case of Mr. N. D. Tiwari was solved by the
respective court on this basis only and he was found guilty. We must
know about the mitochondrial DNA too. At the time of origin of human
beings, the regional DNA gets codified into that DNA. On this basis
only, they found similarity in DNA of all the aboriginal Indians divided
into 6000 different castes. Not even this but they also found matching
of DNA of the converted peoples with those different caste peoples. The
DNA of 85% aboriginal Indians didn’t matched that with the minority of
the Brahmins, Kshatriyas and Vaishyas. However; DNA of the Brahmins,
Kshatriyas and Vaishyas matched completely among their own peoples. It
does mean that, the DNA of 1750 castes belonging to the Scheduled
Castes, of 750 castes among the Scheduled Tribes and about 5000 Castes
among the Other Backward Castes didn’t matched that with the Brahmins at
all. Thus, this DNA report proclaims that, the higher Castes (i.e. the
Brahmins, Kshatriyas and Vaishyas) are not the original residents of
India but they are the foreigners.
Michael Bamshad is a famous
international personality. He had written a letter legally to the Indian
Government seeking for permission to do DNA research in India. The
Indian Government had given him permission too. He had done his research
in the Defense Research Development Organization (DRDO), Hyderabad. The
Indian Government had given him not only permission to do his research
but also given a team with him. Michael Bamshad himself was associated
with the group of 18 scientists. Along with 6 Indian Universities, 7
American scientific organizations were also involved in this research.