Manusmriti Promoted by Intelligensia
Palash Biswas
Contact: Palash C Biswas, C/O Mrs Arati Roy, Gosto Kanan, Sodepur, Kolkata- 700110, India. Phone: 91-033-25659551
Email: alashbiswaskl@gmail.com">palashbiswaskl@gmail.com
The largest circulated Hindi daily which is incidentally most popular amongst the Dalits in Eastern Part of India including Kolkata and aspires to become national very soon- publishes quotes from Manusmriti daily on its Edit page!
Bengali and English Dailies in Kolkata do not quote Manusmriti. The ruling Left in Bengal is said to be up against Manusmriti and it launches a marxist dalit movement with a platfarm named dalit samanyaya samiti. CPIM Hyderabad conference officially passed dalit agenda.
Our Constitution is based on equality!
Even Manusmriti sustains. So much so Namboodaripad supported castism and the People`s president APJ missileman abdul Kalam quotes from manusmriti.
In Bengal , the Brahmincal system is most organised, systematic and scientific. it is never as rough and rigid as the Hindi daily representing feudalism persistant in Rest Of India.
In fact, media as well as so called Mainstream Intellegentsia promotes manusmriti in most sophisticated way. Take any Bengali or English daily you may get the tone. they have sophisticated the folk and the dilects and use them against the indigenous people. Politicians play Vote Bank game. We may identify the casteology in the polity. But the most dangerous type of discrimination is monopoly on knwledge, information, art, literature and culture.
Indian Intellgentsia has the single agenda of Post modern Manusmriti Galaxy Order under Zionist Hindu Imperilism.
Thus, while they pose standing United with Nandigram singur Resistance, they never allow a real Dalit movement in India!
The former Bihar Governor, M. Ramajois, said here on Sunday that despite the propaganda against it, the Manusmriti remained a source of eternal values for humanity. At a popular lecture on the role of professionals in enforcement of contractual obligations in the construction industry, Justice Ramajois said the good points in this ancient law text must be taken and the irrelevant and unsuitable ones discarded. He opined that Manusmriti elaborated on the "right to happiness" which contained within its ambit all other rights developed by western jurisprudence.
Dalit activists in Jaipur have taken strong exception to then President A. P. J. Abdul Kalam making a reference to “Manusmriti” while extolling the virtue of not accepting gifts that come with a purpose, saying his citation from the ancient Hindu treatise was “unwarranted” and had “hurt the sentiments of Dalits” by according respectability to Manu’s pronouncements.
Mr. Kalam, addressing a function at the India Islamic Cultural Centre in New Delhi on Thursday, had remarked while quoting from “Manusmriti” that by accepting gifts, the divine light in the person gets extinguished.
Centre for Dalit Rights (CDR) chairperson P. L. Mimroth said the outgoing President need not have quoted from the archaic Hindu code of law that had created the Varna system under which the higher castes for centuries denied all basic human rights and dignity to Dalits. “For us, Manu only symbolises the unjust social order imposed on Dalits from time immemorial.”
Mr. Mimroth said Mr. Kalam, shortly demitting the highest constitutional office in the country, should not have made the “unwarranted reference” to an antiquated treatise which was squarely responsible for discrimination against Dalits and flew in the face of the constitutional ideal of a casteless society.
“Quoting from Manusmriti amounts to paying homage to a figure who represents all that is unjust in the Indian society,” said Mr. Mimroth. He added that Mr. Kalam could have mentioned any of the hundreds of literary, spiritual or religious figures – such as the acclaimed Tamil poet Sumbramanya Bharathi – to emphasise his point.
The Rajasthan convener of the National Campaign for Dalit Human Rights (NCDHR) and PUCL State president, Than Singh, said Mr. Kalam’s reference to Manusmriti was “shocking and strange” in view of the known fact that the unabated oppression of Dalits was because of the edicts prescribed in the treatise. “The President’s remarks have without doubt injured the emotions of Dalits who looked up to him for upholding constitutional values all these years,” he added.
Dharma is the everlasting friend. It is essential not only for the individuals happiness but also for the happiness of other individuals who constitute the family and the society," said Justice Shri Rama Jois, the Governor of Jharkhand. Speaking on his latest book, "The Eternal Values in Manusmriti", at the Indian Institue of World Culture under the aegis of IGNCA - Southern Regional Centre, he elucidated upon the ancient text, regarded as the oldest codification of rules of dharma. This was the first of the monthly lecture series planned by IGNCA-SRC.
http://ignca.nic.in/nl002506.htm
Manusmriti – Law book of Hindus
some excerpts
I – 91. One occupation only the lord prescribed to the shudra to serve meekly even these other three castes.
I – 93. As the Brahmana sprang from (Prajapati’s i.e. God’s ) mouth, as he was first-born, and as he possesses the veda, he is by right the lord of this whole creation.
II – 31. Let (the first part of ) a brahmin’s (denote) something auspicious, a kshatriya’s name be connected with power and a vaishya’s with wealth, but a Shudra’s (express something) contemptible.
II-32. (The second part of) a brahmin’s (name) shall be (a word) implying happiness, of a kshatriya’s (word) implying protection, of a Vaishya’s (a term) expressive of thriving, and of a shudra’s (an expression) denoting service.
II – 100. Whatever exists in the world is the property of the Brahmana; on account of the excellence of his origin the Brahmana is indeed, entitled to it all.
Regarding the study of Vedas by shudras:
IV – 99. He (the twice born) must never read (the vedas) ----- in the presence of the shudras.
VIII – 37. When a learned Brahmin has found treasure, deposited in former (times), he may take even the whole (of it); for he is the master of everything.
VIII – 270. A shudra who insults a twice born man with gross invective, shall have his tongue cut out; for he is of low origin.
VIII – 271. If he mentions names and castes of the (twice born) with contumely, an iron nail, ten fingers, shall be thrust red hot into his mouth.
VIII – 410. King should order each man of the mercantile class to practice trade, or money lending or agriculture and attendance on cattle; and each man of the servile class to act in the service of the twice born.
About the status of women:
IX – 3 . Her father protects (her) in childhood, her husband protects (her) in youth and her sons protect (her) in old age; a woman is never fit for independence.
IX – 18. Women have no business with the text of the veda.
IX – 189. The property of a Brahmana must never be taken by the king, that is a settled rule; but (the property of men) of other castes the king may take on failure of all (heirs).
IX – 317. A Brahmin, whether learned or ignorant, is a powerful divinity.
X – 121. If a shudra (unable to subsist by serving brahmanas) seeks a livelihood, he may serve kshatriyas, or he may also seek to maintain himself by attending on a wealthy viashya.
X – 122. But let a shudra serve brahmans, either for the sake of heaven or with a view to both this life and the text, for he who is called the servant of a Brahmana thereby gains all his ends.
X – 123. The service of the Brahmana alone is declared to be an excellent occupation for a shudra; for whatever else besides this he may perform will bear no fruit.
Dealing with the question of wages to the shudras:
X – 124. They must allot to him (shudra) out of their own family property a suitable maintenance, after considering his ability, his industry and the number of those whom he is bound to support.
X – 125. The remnants of their food must be given to him, as well as their old clothes, the refuge of their grain and their old household furniture.
X – 129. No collection of wealth must be made by a shudra even though he be able to do it; for a shudra who has acquired wealth gives pain to Brahmana.
XI – 6. One should give, according to one’s ability, wealth to Brahmanas learned in the veda and living alone; (thus) one obtains after death heavenly bliss.
XI – 261-62. A Brahmana who has killed even the peoples of the three worlds, is completely freed from all sins on reciting three times the Rig, Yajur or Sama- Veda with the Upanishad.
Thus in Hinduism, there is no choice of avocation. There is no economic independence and there is no economic security. Economically, speaking of a shudra is a precarious thing.
Successors of Manu made the disability of the shudra in the matter of study of veda into an offence involving dire penalties as:
XII. 4. If the shudra intentionally listens for committing to memory the veda, then his ears should be filled with (molten) lead and lac; if he utters the veda, then his tongue should be cut off; if he has mastered the veda his body should be cut to pieces.
http://www.geocities.com/indiafas/Hindu/manusmriti.htm
Manu Smriti
From Wikipedia, the free encyclopedia
The Manusmriti (Sanskrit ?????????), translated smriti of Manu is a work of Hindu law and ancient Indian society. It is also known as the Manava Dharma Sastra.[1][2] It is one of the nineteen[3] Dharmasastra, which are part of the Smriti literature. It is considered the oldest and one of the most important texts of this genre.[4][5] some of these codes of conduct pertain to the Hindu caste system and discuss the stages of life for "twice-born" males (the asrama system).[6][7] It explains itself as a discourse given by Sage Manu to rishis who begged him to enlighten them on the topic. There are 2,684 verses divided into twelve chapters
Dating and historical context
A range of historical opinion generally dates composition of the text any time between 200 BCE and 200 CE.[9][10][11][12][13][14] The dating is significant because the work was written during the period when Brahmanical tradition was seriously threatened by non-Vedic movements.[15][16] The Manu Smriti and other dharmashastras and the views of society that they represent were Brahmanical responses to those threats.[17] After the breakdown of the Maurya and Shunga empires, there was a period of uncertainty that led to renewed interest in traditional social norms.[18] In Thapar's view, "The severity of the Dharma-shastras was doubtless a commentary arising from the insecurity of the orthodox in an age of flux."[19]
The dharma class of texts were also noteworthy because they did not depend on the authority of particular Vedic schools, becoming the starting point of an independent tradition that emphasized dharma itself and not its Vedic origins.[20]
[edit] Views and criticism
The work is considered an important source for sociological, political and historical studies. Manusmriti is one of the most heavily criticized of the scriptures of Hinduism, having been attacked by a gamut of people including colonial scholars, Dalit advocates, feminists,[21] Marxists, and Hindu Nationalists. Some of these groups have burned the text in public demonstrations.[22]
The Manu Smriti was one of the first Sanskrit texts studied by the British. It was first translated into English by the founder of Indology, Sir William Jones, and the translated version was published in 1794.[23] British administrative requirements encouraged their interest in the Dharmashastras, which they believed to be legal codes, but which were in fact not codes of law but norms related to social obligations and ritual requirements.[24] According to Avari:
The text was never universally followed or acclaimed by the vast majority of Indians in their history; it came to the world's attention through a late eighteenth-century translation by Sir William Jones, who mistakenly exaggerated both its antiquity and its importance. Today many of its ideas are popularised as the golden norm of classical Hindu law by Hindu universalists. They are, however, anathema to modern thinkers and particularly feminists.[25]
Dr. Surendra Kumar, who counts a total of 2,685 verses, claims that only 1,214 are authentic, the other 1,471 being interpolations on the text.[26].
In reply to criticism of Shudras, verses critical of Shudras and women are proclaimed to be later interpolations, but not after times of Adi Shankara (7th-8th century CE). The law in Manu Smriti also is claimed to be overtly positive towards Brahmins (priests) in terms of concessions made in fines and punishments. The stance of Manu Smriti about women is also an issue. While certain verses such as (III - 55, 56, 57, 59, 62) glorify the position of women, other verses (IX - 3, 17) seem to attack the position and freedom women have. The education of women is also an issue. Certain interpretations of Verse (IX - 18) claim that it discourages women from reading Vedic scriptures. Verse (II - 240) however, allows women to read Vedic scriptures. Similar contradictory phrases are encountered in relation to child marriage in verses (IX - 94) and (IX - 90).
Dr. Babasaheb Ambedkar in his book "Revolution and Counter-Revolution in India" says that Manusmriti was written by a sage named Brigu during the times of Pushyamitra of Sangha in connection with social pressures caused by the rise of Buddhism.[citation needed] However, historians, such as Romila Thapar, debunk these claims as gross exaggerations. She writes that archaeological evidence casts doubt on the claims of Buddhist persecution by Pushyamitra.[27] Support of the Buddhist faith by the Sungas at some point is suggested by an epigraph on the gateway of Bharhut, which mentions its erection "during the supremacy of the Sungas"[28] Incidentally, it is also noted that Hinduism does not evangelize.[29][30].
Prominent Hindu figures such as Swami Dayananda Saraswati and Srila Prabhupada however hold the scripture to be authentic and authoritative, while widely appreciated by figures such as Annie Besant, P.D. Ouspensky, Swami Vivekananda, Rabindranath Tagore, Pandurang Shastri Athavale and Sarvepalli Radhakrishnan. Nietszche is noted to have said "Close the Bible and open the Manu Smriti
http://en.wikipedia.org/wiki/Manusmriti
Vision India: Together We Can !
By Nishikant Waghmare
28 July, 2007
Countercurrents.org
As Indians we must have one motto: "One People! One Nation ! One India!" Now, let us look back at the Indian society. In villages where 81% of Indians live untouchability is practiced. Do untouchables get drinking water? Do they socialize like others? Have their Human Rights violations- rapes, beatings, and cold blooded murders stopped? Will they get justice in their lifetime?
The fact is that although a Dalit has made it to the post of the President of India Mr. K. R.Narayannan (1997-2002), but the condition of Dalits remains unchanged. The scourge of untouchbility prevails in India. (60 Minuties the CBS story was anchored By Christine Amanpour in 1999.)
No matter how many Lok –Sabha seats (122 SCs and STs) are reserved, it doesn't do much good if a Dalit cannot drink from public water taps and is condemned to live in the outer fringes of society. It is with a heart full of love, gratitude, and trust that I take up my pen to write for the Dalit cause. The Indian National Congress Party and Bhartiya Janata Party – led by National Democratic Alliance( NDA) is toying with the idea of job reservation in the private Sector for SCs/ STs'. I believe that for SCs/STs' jobs are the only route to socio-economic empowerment as they do not own any means of production, like land! President of India Dr. A.P.J. Abdul Kalam said, "Our greatest enemy is poverty and not human beings, and if we want progress, we will have to fight poverty." Eradicating poverty, illiteracy, and reducing inequalities within upper caste and Dalits is the challenge we must face as a nation.
It is crying shame that after 60 years of the Independence, 350 Millions of our people live in poverty. The UNDP Report shows that in India 23crore and 30 lakh people live in starvation. I am sorry to state that after India gained Independence we have no social justice, social security, health care, sanitation, education, infrastructure, drinking water, food, and socio-economic empowerment of all its citizens. We have less cars in on the road but more accident. Train accidents have become more frequent and also India Air Force MIG 21 crashes. Is anyone thinking about it?
India stands highest in the world for blind people, HIV positive, and illiteracy and poverty. As Indians become more educated we will be more productive. Mostly, Indians also lack sense of humor. Our strength, however, lies in our family values.
http://www.countercurrents.org/wagmare280707.htm
Police firing on people without lethal arms is highly condemnable. More so when people are killed who are not out to kill.
Even then, a quick comparison between Mudigonda and Nandigram may not be out of place.
Officially admitted death toll as a result of police firing in Mudigonda is 8, Nandigram 14. In Nandigram the opposition alleges many more deaths. Massive violence against villagers following firing reported. No such claim as yet in case of Mudigonda.
In case of Nandigram, opposition alleges that the CPIM cadres joined the police force in firing upon the villagers and committing subsequent atrocities.
No such reports from Mudigonda.
In Mudigonda, it was an aggressive mob out to take possession of lands, and reportedly pelting stones.
In Nandigram, it was a defensive crowd determined not to part with the lands in their possession for generations and reportedly carrying out religious rituals when attacked by the police.
In case of Mudigonda firing, the government has immediately expressed regret. One top police official is transferred, one suspended. Judicial enquiry ordered. Compensation of Rs. 5 lakh for each death announced.
In case of Nandigram, the CM expressed regret only after long wrangling. No compensation. Only administrative enquiry. No penal action whatever against any police person.
Pls. sign the petition at http://www.petitiononline.com/cpfap/petition.html
Sukla
Justice at last for Dalits?
Wednesday August 1 2007 12:46 IST
TSUNDUR: The tension was palpable. Not many in Tsundur were in a mood to talk. But scores of them gathered on the roofs of their homes waiting for the verdict to be made public.
The mood in the courtroom was tense too. Relatives of the accused waited nervously, while the scribes and shutterbugs fidgeted impatiently. When the verdict came, there were sighs, sobs, stunned silence and a few blank gazes.
The Tsundur massacre had been a defining moment in Dalit politics in the State. It spawned a plethora of Dalit organisations and a host of movements. But for the upper castes and the Dalits, the trial was tortuous and the wait for the verdict stretched on for 16 long years.
As many as 30 of the accused and 20 of the witnesses had passed away. Several of the accused became old and infirm. In fact, one such ? 6 5 - year- old Annapareddy Bhavanarayana of Modukuru ? had to lie on a cot in the courtroom as he was terribly ill. Fortunately for him, he was acquitted.
For the Dalits, the verdict was a belated but sweet and sour victory ? sour because no accused was given the death penalty. ??There is discrimination even now,?? said Vaddi Rama Rao. He was 10 years old when the massacre happened. ??I still remember 6 August 1991. We hid beneath a cot to save ourselves. It was only later that we came to know that several of our people were killed,?? he recalls.
Teacher Sambireddy has a different account: ??We were trembling and spent sleepless nights for over a month. Though I was not present in the village on August 6, my name was included in the complaint. It was only later that it was removed.??
http://www.newindpress.com/NewsItems.asp?ID=IEA20070801022457&Page=A&Title=Southern+News+-+Andhra+Pradesh&Topic=0
Cry Freedom!
Of the many forms of untouchability that persist in modern India, unarguably the most unconscionable is the wide prevalence of discrimination against dalit children within schools
Harsh Mander Delhi
In a dilapidated slum shanty near the banks of the Ganga in Patna is settled a group of families whose profession is to clean dry toilets with their bare hands, and to carry human waste on their heads to throw into the forgiving waters of the mighty river. I found that not a single child studied in the government school, which, as it happened, was located literally just across the road from the scavenger colony. It took a while to coax from the guardians the reason for their steady resolve to keep their children away from school. It transpired that they had indeed sent their children to the school initially. It is a custom in many government schools for the teacher to send children on errands. The upper-caste children were assigned tasks such as to fetch tea. The children from the scavenger colony were asked to wash the toilets, or to clean up after a dog had soiled the school premises. The children could not bear the shame, and refused to return to the school.
Of the many forms of untouchability that persist in modern India, unarguably the most unconscionable is the wide prevalence of discrimination against dalit children within schools. Children in rural India, and even parts of the cities, learn early the rules of caste, which survive unremittingly through their lifetimes, even as their country races into the 21st century. A survey of practices of untouchability undertaken in 565 villages in 11 major states of India reveals shockingly that in as many as 38 per cent government schools, dalit children are made to sit separately while eating. In 20 per cent schools, dalit children are not even permitted to drink water from the same source.
As the outcome of a major direction of the Supreme Court of India, millions of children in most government primary schools in the country are being provided hot, cooked, mid-day meals everyday. The mid-day meal programme not only strengthens the nutrition of children in government schools, many of whom are poor and do not have access to sufficient and nutritious food in their homes, it also encourages enrolment into schools, retention and regular attendance. But an equally important outcome is that since children of all castes and classes sit together and eat, it teaches them caste equality. Traditionally, caste and communal barriers are expressed most in the refusal to eat together; therefore, people of diversity sitting together gently can shatter a range of iniquitous social practices, and what better place for this to happen than the school?
However, there are disturbing field studies of caste discrimination within schools. Caste discrimination in mid-day meals is seen in various ways. The first is defiance of the Supreme Court orders to appoint cooks from dalit backgrounds. In states like Tamil Nadu only 14 per cent of the cooks are dalit. In many places where, although, dalit cooks have been appointed, upper-caste parents retaliated by not allowing their children to eat the meal, threatening to withdraw, putting pressure to replace the cook with an upper-caste cook and so on.
The other forms of discrimination are where children are not allowed to sit together and eat. Dalit children are required to sit apart from the dominant caste children; sometimes apart within the same space, other times outside of the school building while the dominant caste children sit inside, or on a lower level than their dominant caste peers. Some studies have also shown that dalit children are required to bring their own plates and/or are given less quantity of food, refused a second serving, not allowed to drink water from the public taps and hand pump at the school and so on.
http://www.hardnewsmedia.com/portal/2007/08/1092
Hyderabad : Terming the Communists and the TDP as two sides of the same coin, Mala Mahanadu leader and member of Andhra Pradesh Legislative Council Jupudi Prabhakara Rao today called upon Dalits not to participate in the movement for house sites launched by these parties and sacrifice their lives.
In a statement here, he said of the seven persons killed in the police firing in Mudigonda village of Khammam district in the land movement, five were Dalits.
Charging the Communists with trying to play with the lives of Dalits for their own selfish ends, he questioned why no people from the forward community were dying in any movement launched by the Leftists.
Alleging ''the flags of Communists will not flutter without the help of Dalits'', the Mala leader claimed ''they (left parties) were using the poor Dalits as scapegoats.
Stating that TDP supremo N Chandrababu Naidu, who did not distribute a single 'yard' of land to the poor during his rule, was now shedding 'crocodile' tears and launching land movement to gain political mileage.
It was Mr Naidu, who engineered a split between Malas and Madigas, two important sections of Dalits, he alleged.
Accusing the Communists of distancing the Dalits from the principles of Dr B R Ambedkar and keeping them under the illusion of Communism, Mr Rao called upon the Dalits to follow only the footsteps of Dr Ambedkar and stay away from the politics of parties of upper caste leaders.
Madhani to work for the uplift of Muslims, Dalits
By T. K Devasia
3 August 2007
TRIVANDRUM — People’s Democratic Party chairman Abdul Nasser Madhani has sought to adopt a moderate political line for the uplift of Dalits and Muslims after his acquittal in the 1998 Coimbatore blasts case.
Addressing a Press conference after his release from the jail here yesterday, Madhani indicated that he would occupy the third space in the state’s political scene. Though the party would continue its support to the Left Democratic Front, it will not align with the existing coalitions.
“The PDP was formed to ensure power to the oppressed and downtrodden. We could not prepare the political ground in the state to achieve this. We committed certain mistakes in our activities. We will correct them and go forward to fulfill our political objective,’’ he added.
Madhani said he was not in a hurry to take a plunge into electoral politics. “We will first concentrate on social service. We would come out with specific programmes for the economic and social upliftment of the oppressed sections”, he added.
Madhani is apparently trying to bring all the scattered Dalit forces under the PDP banner. But this is not easy considering the tag he has got as an extremist. He was seen as a fire- spitting fundamentalist after he floated the Islamic Sevak Sangh to champion the interest of the Muslim community. But Madhani has made conscious efforts to change his image. He sent out strong signals in his Press conference. The first gesture was his decision to pardon the Hindu, who made an attempt on his life. Madhani lost his right leg in the attack. “The assailant came to me in the jail seeking apology. I have pardoned him. But my pardon will not help him in the court. I will do everything possible to ensure that he is not punished,’’ Madhani said. He also sought to project a moderate image by disassociating totally with the NDF, which came into force after the ban on the ISS in the aftermath of the demolition of the Babri Mosque.
Officials told to restore peace in Surpur
BANGALORE: The State Government has issued strict instructions to the Deputy Commissioner and the Superintendent of Police of Gulbarga district to take measures to restore peace in Surpur taluk where Dalits are living in fear because of frequent atrocities against them.
Primary and Secondary Education Minister Basavaraj S. Horatti, who replied on behalf of Home Minister M.P. Prakash, told the Legislative Assembly on Thursday that the Government had taken the matter seriously. It had directed the Deputy Commissioner and the Superintendent of Police to take measures to restore normality and also to ensure that such incidents did not recur.
Earlier, raising the issue during zero hour, G.V. Sriram Reddy (CPI-M) said the district in-charge Minister had not visited the affected village though a large number of Dalits were gripped by fear. He urged the Government to organise peace meetings in the taluk to restore normality.
Did Budha name enemy of Dhamma & ask his followers to fight & finish Brahminism?
http://www.dalitvoice.org/Templates/august2007/editorial.htm
Who says Budhism stands for peace, non-violence, vegetarianism, meditation? Nonsense. Gautam Budha did not say all this. Nor Dr. Babasaheb Ambedkar.
The credit for distorting and destroying Budhism and then literally killing thousands and thousands of Budhist monks, burning down their monasteries and libraries goes to the notorious Adi Sankara, a dwarf Brahmin from Kerala. (Prof. K.S. Bhagavan, Violence in Hinduism, DSA-1986, photocopy available with DV).
Neither Budha nor Babasaheb talked of non-violence or vegetarianism. Both were meat-eaters and sanctioned violence against violent enemies of Dhamma.
It is only after the alien Brahminical people killed Budhism and drove it out of India, they gave this new interpretation that Budhism stood for peace, non-violence and all sorts of nonsense.
Vaidiks killed Budhism: Brahminical people launched perhaps the worst violence in India’s history to slaughter Budhists and destroy India’s one and the only liberating philosophy called Dhamma. They practised horrible violence but preached non-violence for us (their victims) to prevent our people turning against them.
Not only the vaidiks killed Budhism, then distorted Budhism, but put out all sorts of falsehood against Budha and Budhism.
What then are the facts? Budha preached and trained his followers on two things:
(1) Fighting practices and (2) peaceful practices.
The first to be used against the cruel Brahminical enemies of the Dhamma and the second to strengthen innocent people. In other words, Budha asked his followers to be fully armed to fight and finish Brahminical enemies of Budhism.
World’s most violent enemy: Fighting, violence against violent people, armed struggle, resistance are all fully sanctioned under Budhism, as per the writings of Nichiren Daishonin , a famous 13th century Japanese Budhist, which are kept out of India as they are considered dangerous to the existence of Brahminical people who infiltrated Budhism and misled the innocent Dalits, the children of Babasaheb.
We call upon our people, the children of Babasaheb, not to follow the enemies of Budhism but go back to Babasaheb who never spoke about ahimsa (non-violence), vegetarianism, or peace. How can we be peaceful faced with the world’s most violent enemy? On our own we will be always peaceful. We will never, ever attack or kill the Brahminical enemy but when the enemy comes in the way of the Dhamma we have to resist with all our might. This is what Budha said. This is what Babasaheb also said.
According to the Japanese book, Budha had not only identified the enemies of Budhism but had even named them in his conversation with his disciples.
“Educated” people made monkeys: “Educated” people, particularly the English-knowing (5%) who fortunately are a micro-minority, may not believe these great truths mentioned by the Japanese scholar but they are true. Readers may order photocopies of the book to verify the truth.
Budha had asked his followers to be fully armed to fight and even finish the enemies of Dhamma. Who are the enemies? He named them as Brahminical people.
In certain parts of Andhra Pradesh they found during excavations stone idols of Kadgadhari Budha (holding sword). If he was for non-violence, why was he brandishing the sword? Answer it.
Here below we are reproducing just three pages from the book of Nichiren Daishonin in which the Budha, virtually lying on his death bed, has his last conversation with a Brahmin called Chunda.
But all these were erased from the memories of Bahujans, victims of Brahminism — though they are even today fighting against Brahminism in every part of India.
India has only one enemy: What is shocking is ever since the Aryans set foot on India, the original Indians considered the alien Brahminical people alone as their enemy although many other foreign elements also came to India, mingled with the indi
