DEBATE ON BUDHISM

Brahminical people misleading educated Dalits through meditation

KULDIP KUMAR, 1269, UE-II, HISSAR - 125 005

This refers to Brother H.C. Yelamanchili’s (in short HCY) article in DV (July 16, 2008, p.6) on the debate on Budhism in which he has levelled two charges against me and Brother Anil Rangari.

He says: (1) our views contradict The Buddha & His Dhamma and (2) that our views “coincide” with those of one marxist woman who ‘‘brought out a book containing totally depraved and heinous criticism” of our Father. I humbly submit that I am not a fool to speak against our own Father and our one and the only scripture, The Buddha & His Dhamma.

BASELESS CLAIMS

1. Meditation: On this, HCY says:

i) the Budha attained enlightenment thru meditation.

ii) The Bhikkus have to be always engaged in meditation.

iii) Samyak samadhi means right meditation.

iv) Satipattan Sutta contains testimony of Tathagat about his dhayan practice.

v) That vipasana is original technique of Buddhism invented by Buddha himself

All the above claims are unfounded /baseless for the following reasons:

1. There is lot of difference in connotation of the term “meditation” used by Babasaheb and others. Babasaheb did use the term “meditation” (p. 73) but to mean “contemplation” (p. 121) i.e. meticulous planning to do something. All those who do ‘meditation’ do it in certain fashion: sitting crossed legs, erect torso, long or short but controlled breath. Doing anything in this fashion is called meditation. The rich and leisured class do so in AC gyms and have named it vipasana. A simple perusal of chap. Smadhi Marga (p. 63-65) reveals futility of “meditation i.e. sitting in certain posture and controlling of breath”.

2. As per the Buddha & His Dhamma, after taking to exercise meditation, asceticism, yoga etc. the Budha “realized that all paths have failed” (p.73). He refreshed himself with food and thus prepared himself for meditation. So Budha’s meditation cannot be done on empty stomach. But the Brahminic meditation cannot be done after eating.

3. In whole of Tripitak, nowhere did I find Budha meditating. No, sutta contains an opening that he was sitting crossed legs, controlling his breath etc. when such and such people went to see him.

4. The Vinay Pittak contains rules and regulations for the bhikkhus. Nowhere did I find therein Budha asking bhikkhus to always be engaged in meditation. There are punishments for 1000+ misconducts by bhikkhus but none for not doing meditation. If meditation was so important Budha would have prescribed some punishment for not doing meditation. Then who prescribed meditation for bhikkhus? It is not the Budha.

SATIPATTAN SUTTA SILENT ON Meditation

5. Supposing Budha had attained enlightenment through meditation, he has taught us whatsoever he attained through it. Then what is the need to adopt the whole process of meditation to know his path? His teachings could be followed without doing a thing called meditation.

6. My claim is that after the Budha, Babasaheb is the greatest Budhist. But I have not read anywhere Babasaheb ever doing meditation to follow the Budha or fight for the Dalits. Nor did I ever find that Mahatma Phule or Guru Ravidas or Periyar EVR or our Editor VTR doing meditation to keep themselves fighting for truth and justice.

7. Samayak Samadhi does not mean right meditation. It means keeping your mind engaged in good deeds and ward off bad deeds. And for this one does not have to take controlled breath, sit like a statue. Buddha himself said Samyak Samadhi is not the same as samadhi. It is the resolve ‘not forgetting what one is after’ i.e. aim of life. (p. 75)

8. HYC has quoted one Satipattan Sutta as testimony of Budha doing meditation and commanded others to follow. I read all the 47 pages of this Sutta. Surprisingly the whole Sutta does not contain the word meditation. The Budha nowhere recommended in the Sutta that anything like crossed legs, controlled breathes, erect torso’ meditation be done. Only in the notes attached to the sutta, the commentator has inserted meditation. It is a lengthy Sutta; in nutshell it conveys Budha’s message that in whatever position you live, resolve to do good.

9. Similarly the commentator of the sutta has added a term, “vipasana” on his own in this sutta. He /she has used vipasana to mean gaining insight. If vipasana has this meaning, why did Budha not use this term? Why did the second wisest Budhist did not use it?

CUNNING VIPASSANA GURUS

The truth is that in today’s hectic life, everyone is running after luxuries of life. There is too much tension. Cunning people like the Vipassana gurus have exploited this situation. People rush to Vipassana, switch off their mobiles, sit calmly for few moments, feel refreshed and come back. And again engage themselves in the cut-throat business of their own. This is Vipassana. Budha never taught such things.

2. Boddhisatva’s 10 Rebirths : Brother Anil Rangari has claimed that this concept is not there in Hinayan which is considered to be nearer to original Buddha Dhamma. Till date nobody has refuted his theory. So, at least, it proves that the theory or concept of Boddhistva was not propounded by Budha himself.

So far as taking ten births to become Budha, this itself is against (if not violation) the basic tenets of Buddha Dhamma because Budha refuted the theory of atma and its rebirth. Saint Kabir said a beautiful couplet to mean

Man is existing on earth like a pitcher in the water and water in pitcher. When pitcher breaks water within pitcher mingles with the water. So is the existence of man.

WHEN WILL DR. AMBEDKAR BECOME BUDHA ?

So when a person dies, we consign his corpse to flames. Nothing else remains. So what remains there that could take rebirth? Nothing. And nothing cannot take rebirth.

As for the example of lighting of one candle with another is concerned, this cannot be rationally fitted to the theory of 10 births of Boddhistva because:

i) both the candles exist simultaneously whereas two Bodhistvas cannot exist;

ii) Over 100 candles can be lit with one candle but samskars of one Bodhistva had to be carried by only the next Bodhistva.

iii) every Bodhistva has to carry with him samskars of previous 1 to 9 births consecutively but this rule does not apply on lighting one candle with another. Budha refuted existence and thus rebirth of atma. On death, we completely destroy body in fire. Then who or what carries samskars of one Bodhistva to other one Bodhistva. Nobody tells or can tell so.

iv) Samskars are abstract but candle light is physical. Unlike samskars, we can feel it, define it, use it and so on.

v) Every Jatak tale contains story of one birth of Boddhistva as each story ends with Boddhisatva’s claim that the ‘hero of the tale was me. There are 547 tales. Did Boddhistva take as many births?

vi) A Boddhistva is condition precedent to be Budha. Babasaheb too is said to be a Boddhistva. Can anybody tell what was the birth number of Boddhisatva Ambedkar in this life and how many births are still to be taken by our Father to be the Budha.

vii) Budha discarded the theory that all deeds committed in some former births have potency to affect present life. (104) How could he make two contradictory premise: (1) that he has to carry samskars of ten lives from one life to next life to become Budha, (2) that the deeds committed (samskars) in life cannot affect the next life.

REBIRTH IS BOGUS

Thus the example of rebirth of light of one candle to another, fits only to abstract ideas. Budha delivered his prgya to his disciples, Babasaheb taught his way of struggle to us, and some of us are spreading their message; this is like lighting one candle with another. If Budha’s disciples grabbed his teachings and we followed our Father’s path, there is rebirth of their samskars in us. This is Buddha’s theory of rebirth.

The so-called gospel that there is endless cycle of birth and deaths of same person, is not Budha’s teachings. Nirvan is simply end of sufferings. It has nothing to do with death or that endless cycle. Nirvan is not moksha, nor Budha’s gospels have anything to do with moksha i.e. end of cycle of births and deaths. Nirvan is always achieved by living creatures whereas moksha is concerned with death only.

JATAKA TALES ARE BRAHMINICAL

The Jatak tales that are available in present form are not original or true. The moral of the tales may be that of Buddha Dhamma but the beginning and end of each tale are Brahminical. Budha never talked of taking more than one birth.

The two prime bases of Buddha Dhamma are: morality and rationality. The theories of cycle of births and deaths, 10 consecutive lives to be Budha, lack rationality. Babasaheb too followed these criteria to describe Siddharth’s exodus from Kapilvastu, his theories of karma and rebirth. Therefore, Anil Rangari has rightly raised doubts that Babasaheb could not have added this chapter in his book.

3. 32 Signs : I thank HCY for agreeing that the theory of 32 bodily signs is superstition. Budha commanded; don’t believe anything to be true merely because our ancestors followed it, because good number of people follow it... foreigners follow it. I raised this topic only because Babasaheb has himself stated that he based his book on the assumption that Budha never talked/indulged in irrational talks. And the talk of 32 sign contradicts his assumption.

Questions arise: how many bodily signs Babasaheb (Bodhistva) had, can anybody tell? Can a person with less than 32 bodily signs be not a Budha? If yes, then physical signs are more important than moral traits. If not, then the theory itself is baseless. May be Babasaheb had too much reverence for Budha that he exempted Budha from this rule.

Only thing I want is that the Budha should not be identified with signs but by his deeds and traits.

4. Individuality & its continuity: HYC’s para on this topic, I could not grasp.

i) How this individuality continues in next life when physical body is destroyed and as per Budha no atma exists. Who caries this individuality to next life?

ii) What is this force of the effects of one’s actions in the past life which affects our present life? How is different from Brahminic theory which Babasaheb and Budha denounced?

In my earlier article I requested our Editor to try to form a Central Commanding Authority of Dalits on the pattern of SGPC, RSS etc. Presently, we are coming out of our shell after thousands of years of slavery. We are getting education and gaining knowledge of our past.

Every one of us is claiming to be real or genuine interpreter or inheritor of Babasaheb or Budha. Brahminic forces are misleading us. And this causes such misunderstanding among us. I firmly believe that if today we go astray, our movement will once for all get derailed. DV family must ponder over my proposal.

Role of Brahmin Kaushalyayan & Gavai in Brahminising Budhism

ANIL RANGARI, BHARATI APTS., GURU NANAK NAGAR, DURG - 491 001

Babasaheb Ambedkar founded the People’s Education Society (PES) in July 1945 through which he started Sidharth College, Bombay, and Milind College, Aurangabad, and after the mass conversion to Budhism there was also the Dr. Ambedkar College in Nagpur, Deeksha Bhoomi. In these prestigious colleges, there are many eminent professors. But I could not find a single one who did contribute his thoughts to recover Budhism from Brahminism in the long DV debate on Budhism.

DV has now re-started the same debate to save Babasaheb’s Budhism from Brahminism and asked the People’s Education Society to clear the mystery of interpolation in the Buddha & His Dhamma.

BLIND BELIEVERS

Babasaheb advised the professors to spare their life/time only for study, teaching and research and avoid unnecessary house-hold responsibilities which should be left to women (BAR&S Vol.18, part-3, p.66).

They have facilities of vast literature in their college libraries and more money to purchase costly books on various subjects. Even then these professors did nothing but cheated Babasaheb. I never got such facilities to study and research. Yet with my little study, I expressed my thoughts to save Budhism from Brahminism.

Justice R.R. Bhole chairman of PES, in his apropos third edition of B&HD, said that “In the introduction (March 10, 1948) to L. Narsu’s Essence of Budhism (reprinted in 1948), Dr. Ambedkar had declared that he was working on a life of the Budha. It took him nearly four years to complete the task. The Gospel of the Budha was his first thesis, which he circulated for opinion among the scholars in the Budhist centres in the world. He had hardly expected any favourable appreciation for his new approach to Budhism. Hence he became his own critic and laboured to revise and shape it into a logical and lucid exposition. He named it The Buddha & His Dhamma.

HOW TO SOLVE RIDDLE ?

Babasaheb completed his work, B&HD, Revolution and Counter-Revolution in ancient India, Budha & Marx up to Feb.1956. He had written a preface to B&HD on March 15, 1956 but so far it is not published in any edition of B&HD by any publications. (Rare Prefaces written by Dr. Ambedkar and edited by Bhagwan Das).

When Babasaheb completed B&HD in Feb.1956 and wrote the preface on March 15, 1956, why every author of biography of Babasaheb writes that Babasaheb had seen or completed the introduction to B&HD on the night of Dec.5, 1956, a day before his death? Why the book was not published when Babasaheb was alive but only after an year of his death?

WHAT OUR DALIT TEACHERS DOING

Prakash Chand and Nanak Chand Ruttu had typed out the manuscript. Only these two persons were in the know of the truth but both are dead. “The Gospel of the Budha”, if found in its original form, will alone solve the riddle.

Our Bahujan Samaj is not so well educated. It does not know English. Mostly it reads Hindi or regional languages. In the name of Babasaheb, whatever anybody says or what they read they believe and think it is correct.

That is why they always sink into the camp of Rajanish, Goenka, TBM or any Brahminical Budhism.

It is the duty and responsibility of the highly educated and intellectual Budhists to take pain to recover Dr. Ambedkar’s Budhism from Brahminical Budhism for achieving the object of Budha/Dhamma to establish justice and equality in the society.

KAUSHALYAYAN WAS BRAHMIN

Bhadant Anand Kaushalyayan, who translated B&HD in Hindi, himself admitted in his introduction that “he himself added something to clear the subject, but it does not harm the Dhamma”. Some scholars took objection to his translation and published through Samata Prakashan, Nagpur, a new version in small size in Hindi by changing few words. But both have committed the mistakes. For example, the meaning of the word analogous is similar (pratirup in Hindi), but they translated it as antagonistic (pratikul in Hindi means opposite). This wrong translation changed the whole spirit of that subject/chapter (B&HD, book-1, part-4/4). Recently Bharatiya Baudha Mahasabha, Delhi Pradesh, through Samyak Prakashan, Delhi, published a new version in Hindi by changing few words. I have not seen this version whether it is correct.

Babasaheb collected some Pali gathas/suttas in 1950 when he was in Sri Lanka and published them in a small book named Baudha Upasana Path in 1951 by Bharatiya Baudhajan Samiti. But there were many irrational and unnecessary suttas. So Babasaheb had deleted them and published a very small book re-named Baudha Pooja Path in 1956 (introduction date Feb.24, 1956) by the Budhist Society of India founded on May 4, 1955 by Babasaheb. Its contents were only (1) Trisharan & Panchshil, (2) Budha-Dhamma-Sangh Vandana with 4+4+4=12 suttas, (3) Pooja Vandana 7 Suttas, (4) Sabbasukh Suttas-3, (5) Dhammapalan Suttas-3. It was sufficient to perform any sanskar — naming, wedding, marriage, death ceremony or any function. Babasaheb had made its copy rights also, so that any nefarious person should not publish it in their name by adding or changing its contains/suttas and warned that “there are many nefarious people in the society, so those who will break the copy right shall be prosecuted”.

BRAHMINICAL MISCHIEF

But thousands of Brahminical bhikkus and associations published various books for Sanskarvidhi, Budha Pooja, and Paritran Path (like Satyanarayan Pooja Katha of Hindus) to hinduise all the neo-Budhists and thereby killed the Dr. Ambedkar’s Budhism. Babasaheb’s people were so curious and innocent that they believed everything said by the preachers and sank into all types of Brahminical Budhism and ritualism.

Babasaheb said: “Budha disputed Brahmin claims for supremacy and declared a war on the Brahmins.. Brahmins found it more important and more imperative to write smritis to repel the Budhist doctrine of social equality”. (BAR&S, Vol.3, p.323).

Bhadant Anand Kaushalyayan was a Brahmin Bhikku. Besides, his contribution to Budhist literature had driven the whole Budhist movement towards hinduising our manners and customs instead of making the people aware of the object of Budha’s dhamma and right doctrines. Instead of establishing seminary and centre for training, he promoted diwali, holi and vasantpanchami festivals.

After Babasaheb, the early Budhist movement was under the control of Brahmins in PES/BSI and Bhadant Anand Kaushalyayan in Bhikkhu Sangh.

GAVAI AS PROMOTER OF VIPASSANA

But more than that the Mahar Bhikkhus and scholars could not understood Dr. Ambedkar’s Budhism and fell prey to Brahminical Budhism. Instead of becoming social servants as directed by Babasaheb in B&HD (in introduction) they became purohits and pandas for performing only ceremonies to get money in the name of dana and rituals in the society. Babasaheb was right when he said that:

Buddha had given the social message of justice, love, liberty, equality, and fraternity but they have been buried by modern authors. (B&HD, p.159).

After the mass conversion to Budhism in 1956, Brahmins/Congress Party was so much scared that they tried to purchase the leaders of Budhist movement. They purchased the gurus of Satnami panth in Chhattisgarh and made them MP and MLA and buried the Ambedkarite/Budhist movement in CG.

In UP, B.P. Maurya was purchased and in Maharashtra R.S. Gavai (meaning Deekshabhoomi) was purchased and hinduised.

Kaushalyayan handed over Deekshabhoomi to them and ran away to Kampti. Why? My friend at Nagpur, 30 years ago, told me that they (Samata Sainik Dal) were ready to fight the Gavai group but Anand Kaushalyayan came in the way and finally he left Deeksha Bhoomi.

Gavai and his wife are promoters of Goenka’s Vipassana.

Kaushalyayan had never criticised Goenka’s Vipassana whereas he was always close to Goenka/Laxminarayan Rathi (vipassana-charya) in south whenever he went to Sri Lanka. A secret pact between them like the pact between Goenka and Kanchi Shankarachari is suspected.

P.E.S. SILENCE

When PES filed a suit in Bombay High Court against Bhikkhu Pradnanand, Bharatiya Baudha Parishad, Shravasti, UP, and Adhikar Press, Lucknow, which published the Hindi edition of B&HD and banned and stopped its selling, then, why PES or the Budhist Society of India did not file suits against Brahminical people or its agents who published Brahminical versions of Pooja path or Sanskarvidhi? Why they themselves worked under Brahminical people? Why the scholars and bhikkhus did not create lucid sutta of the fundamental doctrines and principles and the object of the Buddha Dhamma for performing any ceremony or function which could help get knowledge and inspiration which brought revolution for justice and equality. I asked some scholars and bhikkhus but no response.

SHAME ON BUDHISTS WHO HATE 22 OATHS

Even the Supreme Court of India could not dare ban the 22 oaths given by Babasaheb Ambedkar to Budhists for practice in great conversion ceremony in 1956. But our today’s Budhists — educated or uneducated — shamefully discard the 22 oaths in every ceremony in personal home or collectively in function. (There may be some rare exceptions). What a shame on Budhists. They perform every karmakand and recite all prayers except the 22 oaths. Will any bhikkhu or association start an effective movement throughout India to erect pillars of 22 oaths in front of every Budha Vihar/Ambedkar Bhawan like Ashoka Pillar which will remove the fear and shame of Budhists?

Babasaheb Ambedkar has given us and the country the two best golden and fighting books (1) the Constitution of India and (2) the Buddha & His Dhamma. Use them effectively to fight and secure our human rights and establish justice and equality in the society and country and safeguard them by removing or punishing the upper castes.

Where to find intellectually honest Ambedkarites? When will you wake up and raise the sword and cut our shackles of centuries of slavery?

Defence of meditation with some reservations

DR. M. PREMJIT RAY, No.302 - L.B. TOWERS, OPP. IBP COUNTRY CLUB, MAHARANIPETA, VIZAG - 530 002

Vipassana is an insight meditation. It is believed that Budha practiced and advocated it to his followers. It is very well propagated and gaining significance in more than 120 countries all over the world by Satyanarayana Goenka who got trained in this technique in Burma under the guidance of a senior Budhist monk. This technique was invented by Budha, who got enlightenment through it. Along with Budhism, it also disappeared from India, but well preserved in Burma. There has been a lot of discussion on it, especially among the followers of Dr. B.R. Ambedkar. They doubted if it was actually practiced by Budha and advocated by Babasaheb or not? Whether it is useful at all or not?

Dr. Ambedkar on Vipassana: In his book, Buddha & His Dhamma, Babasaheb had mentioned the word Vipassana only twice. (Part-1: “What others have understood Him to have Taught”, p.225). He writes:

“What are the teachings of the Buddha? This is a question on which no two followers of the Buddha or the students of Buddhism agree. To some Samadhi is His principal teaching, to some it is Vipassana (a kind of Pranayam).

‘…Some of these views are those of men who have a fancy for certain things. Such are those who regard that the essence of Buddhism lies in Samadhi or Vipassana, or Esoterism.”

From the above lines it is very clear that Babasaheb had not given any special significance to Vipassana.

However, to know the reality or truth in it, I have undergone a ten-day course of Vipassana at Saranth, UP. It is one of the centers of Goenka and an assistant teacher, whose role is very minimal, supervises it.

Vegetarianism: I am a neurosurgeon. My job is to do brain surgeries, which I have been doing for over 15 years. My understanding of human brain and mind is entirely different from an ordinary layman as I am a specialist on brain. With this knowledge as a background I went to practice Vipassana, as Budhism says come and see. Unlike other religions which says come and believe. The course lasted for 11 days.

The practitioners have to follow the five moral precepts of Budha i.e. pancha sila and have to observe noble silence .

The idea of noble silence is to avoid distraction of mind and to maintain one-pointedness of mind. They have to meditate ten hours in a day from 4.30 am to 9.00 pm with short breaks in between. The meditators must remain alert in a comfortable sitting position, which is not always easy. There will be discourses at 7.00 pm by Goenka every day about the day-to-day progress of the meditation and about the Budha’s teachings.

Mind control: The actual process of meditation begins with mind control and keeping it on the observation of the breathing process, which is known as Ana-Pana-Sati. In this process the meditator feels the incoming and outgoing breath at the nostrils and nothing else. The vipassin must check his or her mind that there should not arise any thoughts and the only thing is continuous observation of breath. Why should they observe the respirations only? It is because, it is the respiration, which is the uninterrupted and continuous process that keeps us alive, from the time of birth to the time of death, it is the horizon that separates the life and death, and it is partly under control and partly not under control.

This is the exercise to tame the mind, by which one can learn the art of controlling the mind. A vipassin must master this technique of controlling mind. It is possible with continuous effort and exercise.

It is said that after achieving the mind control, the Vipassana, which is nothing but knowing the reality in the mind and body happening at the moment to moment basis. What is happening in the mind and body from moment to moment in a person sitting cross-legged with eyes closed and in an absolute noble silence in which he is not listening anything except his own consciousness? The mind and the body working on their own with out our awareness. They are going on doing their job according to the natural principles, the physiological functions assigned to them in a more precise and disciplined way.

Myth of god & soul: When all the actions of the body, which are under our control, are kept aside, and all the special senses like eyes, ears and tongue are shut, the sensory system of the body is doing its job. Now the vipassin turns his attention towards this sensations that are taking place spontaneously from head to toes and vice versa.

The vipassin observes the sensations as they are arising and passing away without reacting to them. The sensations may be of any kind, but there will be a continuous change in it. At this moment the vipassin must experience the reality of impermanence of the sensations and the mental reactions to the sensations.

He will gain the knowledge of impermanence of the mind and body. With more and more effort one can experience the inter-play of the mind and body. He will realize the truth of inter-dependence of the mind and matter, the truth of one cannot exist without other, the theory of relations, thereby he understands the Law of Dependent Origination of Buddha. If one understands the Law of Dependent Origination then he will shatter the myth of god, soul and rebirth. He will realize the truth of Anicca (impermanence), Dukka (suffering)and Anatta (soul-less- ness). This is the essence of Budhism. So, I feel that Vipassana will help us grasp the essence of Budhism.

The most important thing in the Vipassana is Goenka’s lecture. He speaks every thing from Budhism and nothing else, but he says that one need not be a Budhist to practice vipassana, this is like enjoying the taste without remembering the fruit or taking the help and forgetting the helper. Vipassana can immensely benefit the followers of Dr. B. R.Ambedkar. It is only a mind-purifying process, not a pacifying process. My final word is that the Vipassana helps us to understand Budhism, and Budhism teaches us the art of living.

MEDITATION KILLS OUR ZEAL TO FIGHT FOR SOCIAL JUSTICE

Loving what Babasaheb hated & hating what he loved

Babasaheb Ambedkar is our guide to Budhism. Before the “Father of India” came on the scene, we hardly knew anything about it.

Brahminical enemy was so deadly and effective in eradicating Budha from our very memory. It was Babasaheb who brought Budha back into our memory.

MISCHIEF-MONGERS

So naturally we have to accept what our guide says on mediation which he never did and never recommended.

In the very chapter which Brother Premjit Ray cites, Babasaheb has simply dismissed mediation (vipassana).

To Babasaheb, the “social message” of Budha is the essence of Budhism but, he adds, the modern writers have “buried” this core philosophy: justice, liberty, equality, fraternity.

BEWARE OF MIND CONTROL

The mischievous Brahminical propagators of Vipassana have set up a wide network of their activities to trap the “educated” and well-placed Dalits so that they are made to forget the six “social message”. And their time, energy and money are diverted elsewhere — so that they are tamed and become indifferent to the Brahminical onslaught on our human rights.

Brother Ray refers to “mind control”. Why the enemy wants to control our mind? Yes. To see that our boiling anger is suppressed so that we do not fight the injustice by taking to martial arts. It is simple.

FIGHTING SPIRIT KILLED

Vipassana kills our fighting spirit and makes us silent spectators to the living death of our people.

Brahminism is kiling us. Babasaheb wanted us to fight the enemy. But we took to meditation and started loving the enemy.

Why our people are so keen about meditation, which Babasaheb never practised nor recommended but silent on the six “social message” on which Babasaheb is so serious? We need the answer from vipassanawalas — EDITOR.