Calcutta breaks record : DV silver jubilee

V.T. RAJSHEKAR

Dalit Voice silver jubilee celebrations held at Calcutta’s Moulali Yuba Kendra on Feb.24, 2008 was the grandest and the most well-attended among the seven events we so far had including the London function.

According to Calcutta Dalit veterans like S.K. Biswas, Pashupati Mahato etc. they had never seen the Yuba Kendra (State Youth Centre) even half full. But on Feb.24 not only the hall was jam-packed but even the balcony was full. The reason was the great interest taken by Muslims led by Dr. M. Chisty and Dalits led by Manohar Mouli Biswas, Prof. Sukumar Singha Chowdhury etc.

Partition of Bengal: Bengal, rather the undivided Bengal which includes Bangladesh, belongs to Dalits. A big majority embraced Islam to escape Hindu aggression. The Brahminical rulers partitioned Bengal (by creating Bangladesh) to drive out the Muslims. This is history.

The most important outcome of the event was the decision to launch a Bengali edition of Dalit Voice with Prof. Sukumar Singha Chowdhury as the editor in charge to unite Bengal’s two largest communities — Dalits and Muslims — who together form over 50% of the population of the state, made mince-meat by the Manuwadi marxist rulers.

Sher Singh, IAS, a Dalit Sikh officer who was dismissed by the marxists for writing a book on Babri Masjid demolition introduced Dalit Voice and its Editor.

IITs as den of Brahminical rulers

MEENA KANDASWAMY, MADRAS,

Madras IIT Director’s illegal usurpation of the post has been challenged in the Madras High Court every time. In 1996, when Dr. N.V.C. Swamy continued as Director illegally (after his superannuation), the Faculty Association of the IIT filed a writ petition (W.P.15486/95) and he resigned as a consequence. Likewise, a quo warranto petition was filed against the next director, Dr. R. Natarajan (W.P.12128/98) by Era Anbarasu, ex-MP. Even in his case, the Director failed to produce his appointment order before the court, and it was alleged that the IIT Council never met to select him. This case went up to the Supreme Court.

Now, Dr. M.S. Ananth’s second term as Director has been challenged by a PIL (W.P.37252/07), where all the irregularities have been brought out clearly. Such high-level malpractices take place because the post of IIT Director is never publicly advertised.

One has no knowledge of the yardstick of selection, and the procedure itself is shrouded in secrecy. Only insiders are appointed. When the simple appointment of a Vicechancellor for a University requires the formation of a selection panel (which is publicly announced), why should IIT Directors alone be selected in such an undemocratic manner?

(meena84@gmail.com)

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The IITs in India are the den of the country’s unscrupulous Brahminical forces ruling us through deception. These forces are also controlling the country’s media and even our higher judiciary. So, we can expect no justice. The only way-out is direct action — EDITOR.

DEBATE : IN DEFENCE OF D.V. EDITORIAL OF AUG.1, 2007

Ambedkarite Budhism rushing to commit suicide

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

The Editor of the journal, Struggle of the People (SOP), Nagpur, critically examines in his editorial (Dec.2007) the Dalit Voice Editorial and other articles of DV (DV Aug.1, 2007). This criticism is one side of the coin. Both the editorials are very important to re-examine the Ambedkarite movement.

FIVE STATEMENTS

The criticism was on the following five statements of DV:

1. Who says Budhism stands for peace, nonviolence, vegetarianism, meditation? Nonsense. Gautam Budha did not say all this nor Dr. Babasaheb Ambedkar.

2. What then are the facts? Budha preached and trained his followers on two things: (a) fighting practices and (b) 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.

(3) The Budha also identified only the Aryan Brahminical people and declared a war against them.

(4) Good men, defenders of the correct teaching need not observe the five precept or practice the rule of proper behaviour. Rather they should carry knives and swords, bows and arrows, halberds and lances.

(5) When I recall the past, I remember that I was the king of a great state in this continent of Jambudvipa, my name was Sen’yo and I loved and venerated the great vehicle scriptures.

Budha’s fundamental doctrines are anitya, anatma, anishwarvad, pratyutyasamutpada, law of kamma (effects of human deeds on society social order, good or bad), equality and justice in society. Dukha (sufferings) and its removal (nirvan) come under pratyutyasamutpad.

The object of the Dhamma is how to remove (annihilate) the dukha — sufferings and those practices that work to remove the Dukha is called Dhamma. Budha had coded Astang marg, panchasila (dassila for bhikhus) and Das paramitas as the principles (practices) to remove the dhukha. All these practices or principles depend upon the existing social order to be on the foundation of justice and equality but the rich always discarded them.

NO PEACE WITHOUT JUSTICE

(1) Take the first point. Peace, meditation, nonviolence and vegetarianism are not the natural nor absolute doctrines/principles of Budha’s Dhamma. Will peace, meditation, nonviolence and vegetarianism help establish justice and equality in today’s social order? Peace is possible only within equal classes/communities. Lambs and lions can never live together peacefully. Can the oppressed and the oppressors live peacefully together without violence between them? Budha said there would not be peace without removal of private property (The Buddha & His Dhamma, p.424, People’s Education Society, 3rd edition).

Babasaheb also said: I am for peace which is based on justice —not the peace of the graveyard. There cannot be any peace without justice (Oct.15, 1956).

All creatures may live peacefully without attack. But in practical life one creature is the food for the other. This is the law of nature. Without violence or killing how they will live/survive?

Budha banned only unnecessary killing of creatures like in yagna and unnecessary wars.

JAINISM USED TO KILL BUDHISM

When Budha permitted eating meat as food its meaning is he permitted killing/violence also.

Budha said:

Those who attack these living beings either because of greed or of hostility and always bent upon evil, they go to darkness and fall into hell; this is amagandha, and not the eating of flesh. It is evil action which constitute amaganda and not the eating of fish or flesh. (B&HD p.295).

Budha did eat choice dishes made with flesh of birds (p.293). He stood for ahimsa. He denounced himsa. But he did not deny that himsa may be the last resort to save good beings destroyed by evil (p. 369). Every individual may decide by this pradnya whether the need to kill is there (p.250).

Ahimsa Permo Dharma is a Jain doctrine used by the Brahmanvadis to defeat Budhism. We found in Vinaypitak that Budha had made rule for bhikhus not to eat flesh of some animals like elephant, nag, lion etc. But he never banned flesh of all kinds animals.

MEDITATION REJECTED

In Astangmarg, Budha preached samma-samadhi which means right thinking.

Whenever Budha or Babasaheb used the word meditation, concentration, contemplation its meaning is only right thinking and not yoga meditation or vipassana. Budha never taught any technique of yoga meditation or vipassana.

All yoga or vipassana meditations are Brahminical/vedic techniques now propagated in the name of Budha to weaken the Ambedkarite/Budhist movement of revolution.

Don’t confuse people in the name of meditation or vipassana. Yoga meditation or vipassana is only for relaxation therapy and kasin mediation is hypnotic which leads to hallucinatory effects whereas samma-samadhi is right thinking which creates reasoned mind and good deeds.

2. Take the second point. Why peaceful and fighting practices are necessary? Why and how Budha and Babasaheb used them? Budha told Anand about Pratyutya-samutpada that:

“Deep is this doctrine of events arising from causes. It is through not understanding this doctrine, through not penetrating it, that this generation has become a tangled skein, a matted ball of thread, unable to overpass the way of woe. I have said that, craving is the cause of grasping. Where there is no craving of any sort or kind whatever by anyone for anything, would there be any arising or grasping?” “There would be no lord”.

“Craving gives rise to pursuit of gain. Pursuit of gain gives rise to desire and passion. Desire and passion give rise to tenacity. Tenacity gives rise to possession. Possession gives rise to avarice and more possession. Possession lead to keeping watch and ward over possession. Many a bad wicked state of things arise from keeping watch and ward over possession, such as blow and wounds, strife, quarrelling, slander and lies. This is chain of causation, Anand”.

BUDHA ADVOCATED CLASS STRUGGLE

Above is the correct analysis of class struggle.

If there was no craving would there arise pursuit of gain? If there was no pursuit gain, would there arise passion? If there was no passion, would there arise tenacity? If there would be no tenacity, would there be love for private possession? If there would be no possession, would there arise avarice for more possession? “There would be no lord”. “If there would not be love of private possession, would there not be peace”? “There would be lord”. (B&HD, p.424 and p.168).

This is the fundamental doctrine of class struggle (causes of dukha) under pratyutya-samutpad but both Budha and Babasaheb failed badly to establish their doctrine — justice and equality in the society but Marx-Lenin and Mao have succeeded because they used force.

That is why Rahul Sankrutyayan while propagating Budhism criticised Budha for disobeying and discarding his own doctrine to enforce it on society. The titan like Babasaheb Ambedkar could not get incorporated his state socialism in the constitution of India even when he was the architect of the constitution.

Budha succeeded in establishing communism only within the (bhikhu) Sangha. What is the use of this communism within the sangha when there was already a rule of possessing only eight articles by bhikhus?

Babasaheb was never against communism. He said that Soviet dictatorship would be good for all backward countries. The Russian revolution brought equality.

In India, Budha to Babasaheb used only peaceful practices and achieved some success but they miserably failed to establish justice and equality.

Our Mulnivasi Bahujan movement is also using peaceful practices to “educate, agitate and organise” the Bahujans but the enemy (BSO) is so powerful that we failed.

Democracy failed in India to establish justice, equality, liberty and fraternity for want of fighting practices by Bahujans.

VIOLENCE NEEDED TO ENFORCE JUSTICE

That is why both Budha and Babasaheb recommended fighting practices to the oppressed against their oppressors (BSO). Babasaheb said:

“Violence cannot altogether be dispensed with... Why cannot a property-owner be killed if his ownership leads to misery for the rest of the humanity? There is no reason to make an exception in favour of property owner. The Budha was also against violence. But he was also in favour of justice and where justice is required he permitted the use of force (W&S, Vol.3 p.450).

Budha sanctioned warfare for a righteous cause. He said he who deserved punishment must be punished. Evil should not be allowed to overpower good (B&HD p.368-369). Where virtue is in danger do not avoid fighting, do not be mealy-mouthed (B&HD p.327).

How then to fight without having weapons? Every Budhist/Ambedkarite/oppressed should note that Manu/BSO had completely disarmed the shudras to enforce varna/caste system on them.

(3) What is wrong in point No. 3 ? Are not the Brahminical people the enemy No.1 of Mulnivasi Bahujan Samaj? Who brought the caste system to India? Who are its defenders? Who are against social and economic justice, equality and casteless society? It is the Aryan Brahminical people.

Budha allowed Brahmins also to work for the welfare of the society. But the Brahmins conspired and ruined Budhism.

WHERE CHRISTIANS FAILED

That is why Babasaheb said in his memorandum given to the Budhist Sasana Council of Burma in 1954 that:

The Sasana Council must not make the mistakes which the Christian missionaries in India made. The Christian missionaries began by attempting to convert the Brahmins. Their strategy was that if the Brahmins could be converted first, the conversion of the rest of the Hindus could not be difficult.

For they argued that if the Brahmins could be converted first they could go to the non-Brahmins and say, “When the Brahmins have accepted Christianity why do not you, they are the heads of your religion”. This strategy of the Missionaries proved fatal to Christians.... I feel that I must also set out what precautions must be taken in launching the movement for the revival of Budhism in India, if Budhism is not to disappear again....

The danger to Budhism from Islam no longer exists but the danger from Brahminism exists. It will be its toughest opponent.

EXCLUDE BRAHMINS

A Brahmin will remain a Brahmin no matter what colour he assumes or what party he joins. That is because Brahmins want to maintain the system of graded social inequality.

Budhist strikes at the very root of their prestige and power. That is why the Brahmins hate it.

It is quite possible that if the Brahmins are allowed to lead the movement of revival of Budhism they may use their power to sabotage it or misdirect it. The precaution to exclude them from position of power at least in the early stages of our movement is, therefore, very necessary (W&SVol.17, part-3, p.507-511).

The Aryan Brahminical people are the natural enemy of Mulnivasi Bahujans, according to Budha’s law of kamma. That means those who are the defenders of casteism, injustice, inequality, discrimination, oppression and refuse the human rights or opportunities to the weakers are the enemies of the oppressed people.

(4) Editor of SOP using the Buddha & His Dhamma criticised that good men or defenders of the correct teachings are bhikhus and they are forbidden from taking life. For the bhikhus, observance of the panchasilas is compulsory. Their observance by the upasakas is voluntary. That means the bhikhus are forbidden from using arms/weapons even when they are beaten or killed by the enemies like killing by Pushyamitra Sung, Mihirkul, Shashank etc.

How such a rule can help defend the survival of Budhism? Never. How Budha could make this rule which could not defend Budhism? How the mealy-mouthed bhikhus can defend the dhamma? What is the role of bhikhus to establish these high value-virtues? Vinaypitak proves that Budha changed the rules frequently. Budha permitted change of rule for right cause when you are in danger or if it is necessary.

BUDHA WANTED WAR AGAINST BRAHMINISM

Budha said that we could wage war for lofty virtue, for high endeavour, for sublime wisdom. Where virtue is in danger do not avoid fighting, do not be mealy-mouthed (B&HD p.327). A bhikhu who is indifferent to the owes of society, however perfect in self-culture, is not at all a bhikhu. He may be something else but he is not a bhikhu. A bhikhu leaves his home so that he may have the freedom and the opportunity to serve those who are attached to their homes but whose life is full of sorrow, misery and unhappiness and who cannot help themselves (B&HD p.319).

Babasaheb also gave the same message as point no.4 explains. Babasaheb said:

Violence cannot be altogether dispensed with... If a murderer can be killed in war because he belongs to a hostile nation, why cannot a property owner be killed if his ownership leads to misery for the rest of humanity? There is no reason to make an exception in favour of property owner... The Budha was against violence. But he was also in favour of justice and where justice was required he permitted the use of force (W&S, Vol.3, p.450).

WEAPONS NEEDED TO FIGHT OPPRESSOR

How a good man (King Pasenadi) can defeat a wicked man (King Ajatsatru) in war/struggle without possessing superior arms and weapons to fight? Budha indirectly confessed for this by saying that the slavery gets a slayer in his turn, the conqueror gets one who conquers him, a man who spoils is spoiled in his turn (B&HD p.300-301).

Without possessing arms or weapon how it is possible to use force against enemies. The DV Editor is right. Then what is wrong in point-4?

Remember: To be ready for war means preservation of peace. There may be the examples like Pushyamitra Sung, Shashank, Mihirkul etc., all enemies of Budhism, before Japanese writer, Nichiren Daishonin wrote the book.

MEDITATION KILLED BUDHISM

(5) As for point No. 5, the editor of SOP by using Babasaheb’s words from B&HD criticised that — these lines unfold that it is based on the Jataka stories which are not the words of Budha. It may be wrong because the name of king Sen’yo for which the SOP editor criticised as false story, may be the name of Seniya Bimbisar, King of Magadha, which is true and to whom Budha permitted punishment for criminals (oppressors) and wage war for righteous cause (B&HD p.366-368).

Supposing the criticism is correct as per Jatak stories, but what Babasaheb saying in that chapter (B&HD part-4/4 p.56-57) about Bodhisatva’s 10 births/life is also taken from jataka stories which is wholly wrong, false and unscientific.

WHERE BUDHA FAILED

Budhism in India declined due to such meditational practices where bhikhus were engaged in meditation neglecting the real problems (sufferings) of the society.

Ideology alone is not enough to win without right strategies and tactics. Budha used various strategies and tactics to propagate his Dhamma. Budha converted women of 122 hunters when their husbands were not at home. Budha converted the 500 robbers.

WHERE BABASAHEB FAILED

Today, all the centres of powers are directly under the control of BSO. They have the sole capacity to use sam, dan, bhed and dand neeti against us. Are the mealy-mouthed Budhists/Ambedkarites capable of fighting the BSO to establish justice and equality — the fundamental doctrine of Budha for which Sidharth Gautama became the Budha but himself failed to establish it in society?

Budha advised people to acquire wealth legitimately and justly, in righteous way and expend it for welfare of self, family and his workers and labourers (B&HD p.333 & 423). Which rich person listened to Budha’s advice? Bahunjans are suffering from centuries because of such exploiters or BSO. How to overthrow this capitalism and Brahminism?

Babasheb fought for separate electorate but failed. He demanded separate settlement but failed. As the chief architect of constitution, he failed to incorporate state socialism in the constitution. Finally, he denounced Hinduism and embraced Budhism. Here also his own people betrayed him and went into the camp of his enemies like Rajnish, Goenka, TBM.

Babasaheb said on Oct.15, 1956 at Nagpur:

With the education, intelligence, knowledge and experience that I have, it is not difficult for me to oppose or fight against any evil. But there is a mountain, a colossal mountain of caste hierarchy; Vaishyas, Brahmins, Kshatriyas sitting on our heads. The question before us is, how to topple it down and blast it. It is for this reason that I wanted to acquaint you fully with the religion of Budha.

We want Budhism for justice and equality to secure our due rights, share and equity in the resources and property of the country which assures the well-being and development of our people and future generations and not the false satisfaction in the slavery or destitution. Are the tall-talkers and preachers of Budhism striving to achieve Budha’s object?

CASTE IDENTITY

The Mulnivasi Bahujanvadi Movement using “caste identity” thesis can alone help polarise and strengthen the oppressed communities against the BSO. No other movement will become successful in India where caste is the basic building block of fraternity (love) and unity.

Budha and Babasaheb lived and died for establishing justice and equality. Don’t kill them in idol worship and prayers or in meditation and false satisfaction or in sant and panth. Don’t force Budhist Ambedkarite movement to commit suicide.

We all have one common enemy and a common cause. Why our hands do not raise jointly against this common enemy? Why our people are beaten up by their own people? Because our people are made idiots who love their enemies and help enemies but not their co-brothers or sufferers. How to finish such internal contradictions within us?

We must love all our greatmen (not only Budha) who fight for the cause of the poor and oppressed and removal of casteism. Babasaheb struggled to make us lions — not sheep.

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Threat to DV Editor

After finishing Budha’s Dhamma, driving it out of India and then co-opting Budha as the 9th avatar of Vishnu, India’s principal enemy has almost swallowed Dr. Babasaheb’s Budhism. Millions of rupees are being spent to see that Brahminical Budhists infiltrate Ambedkarite Budhism. Vegetarianism, meditation, non-violence, bhajans, idol-worship — all enemies of Budhism — are sold to our innocent Ambedkarites so that their anger against the Brahminical oppressors will not make them fight against injustice, inhumanity and naked exploitation of Untouchables.

Vegetarianism: Even as our Brahminical rulers are using all sorts of violence against the native Bahujans, they have already groomed thousands of vegetarian Budhists to fight, character assassinate and destroy genuine revolutionary Ambedkarites.

Budhism, so much so, has become a big business.

When DV started coming out with facts, Brahminical forces engaged some Dalit stooges to bribe us to stop our debate on Vipassana meditation. It did not work.

We have just started another Debate on Brahminical violence which Budha fought with greater violence. Our Budhist family members are keenly watching and studying this Debate. Not a single member so far has contested our arguments.

But a Nagpur English monthly gave us a “warning” describing our Aug.1, 2007 Editorial as a “heinous crime” and even threatened saying “we cannot spare him for his crime against Budhism” — though it did not spell out the nature of the punishment.

DV is a journal engaged in serious intellectual activities. Some of our exercises obviously hurt the Brahminical hate-mongers who are identified by our Father, Dr. Ambedkar, as our principal enemy. The Nagpur journal claims it is Ambedkarite. If so, why should it flare up and talk the language of our enemy?

Dr. Ambedkar too faced similar threats from Dalits only acting on behalf of the enemy. Within an year of embracing Budhism, he was killed by the very forces, according to his followers.

Brother Rangari, a Maharashtrian Budhist scholar, has replied all the four charges against DV and we will be too glad to publish any response — EDITOR.

Who played mischief in Babasaheb’s book, Buddha & His Dhamma?

KULDIP KUMAR, 1269, URBAN ESTATE-II, HISSAR - 125 005

This refers to Brother Anil Rangari’s article: “Cowards & hinduised Buddhists have finished Budha’s Dhamma” (DV Jan.16, 2008 p.19). I must say that after quite a long time I came across such a fantastic research paper. Certain lines in Babasaheb’s book, The Buddha and His Dhamma (BHD), had been disturbing my mind. Rangari resolved that problem. I first read Who Were the Shudras. Thereafter, I read many books. After my matric exam, I read the Hindi version of the BHD. Though I was immature and my mind unripe, certain lines struck me:-

1- Why was it so written in the book that the Budha was born with “32 marks of a great man”; and that sage, Asit, saw thru his divine eyes that a “would be Budha has taken birth as child in Suddhodhan house”.

It just meant that Budha is “born”. The Buddhatva cannot be achieved. This theory is against the very basis of Ambedkarism i.e. life and struggle of Babasaheb. Had he accepted this theory, no “Ambedkarism” was possible. I have been presuming that Babasaheb so wrote just to show his reverence to the Budha. But after reading Rangari’s article, I made out it was the handiwork of the publishers.

2- Then there is story of Suppiya, the Untouchable, whom the Budha initiated in his Dhamma.

These averments are against the struggle and other works of our Father. He conclusively proved in The Untouchables that untouchability was not in existence when Huentsang visited India in the first century AD but Fahyan found instances of this menace during his visit in the Gupta era (i.e. 600 AD). So, this menace of racism originated after the regicide of Emperor Varihdarth and most probably during the Brahmanic “golden era” of Gupta vansh.

Untouchability could not have existed in the Budha Era. So it is either Babasaheb mentioned Suppiya as Untouchable through an oversight or the term Untouchable too has been inserted later just to make the book more ‘solid’.

3- How is it possible that on one side the Budha denounced the theory of atma & rebirth and on the other he lays down that a person must take ten consecutive births to be a Budha? And that no two parmittas could be obtained in one life?

Brother Rangari has dispelled my doubts. Earlier I used to read ten lives as ten stages that could be achieved during one’s lifetime. There are many instances where a bhiku’s initiation into the sangha was termed as his second birth. I took it as if the same theory applies on “ten lives = ten parmittas”. But Rangari provides adequate evidence that this is a Brahminic intrusion through Mahayan.

4 - Somewhere I also read that Budha was born in high kula only, and not in lower kula.

Babasaheb churned the whole ocean of literature of Buddha Dhamma and took out one gem: The Buddha & His Dhamma.

If Rangari’s analysis/research is accepted, it is our pious duty to cleanse our one and the only Dhamma Grantha of such inconsistencies. I appeal the Editor to initiate a debate on this matter. Such aversions against the Buddha Dhamma must be resolved before it is too late.

People’s Education Society must clear mystery of interpolation

Brother Vasant Moon, intellectually honest and a dedicated Ambedkarite, was the editor of all the earlier works of Babasaheb including the Buddha & His Dhamma. He was also our close friend and we have visited his Mantralaya office in Bombay and narrated in DV his sufferings. But for Moon, all the works of Babasheb would not have seen the light of the day. So we can’t accuse Moon of interpolations in the Buddha & His Dhamma.

This book was first published (1957) by the Peoples Education Society (PES), Bombay, only after the death of Babasaheb. Brother Moon only reprinted the book.

The mischief of interpolation, if it is true, must have taken place before the PES edition came out. PES must clear the mystery.

Brother Anil Rangari says Babasaheb completed the chapter of Budha’s enlightenment in part 4/3, The title of the part 4/4 is “Gautama who was Bodhisatta After Sammabodhi becomes a Buddha”.

This chapter is questionable because it deals with the 10 lives of Bodhisatta.

Vasant Moon can’t be blamed for this interpolation. Justice R.R. Bhole, chairman of the PES, the publisher, is no more but PES authorities in Bombay must clarify.

Brother Anil Rangari or some other Ambedkarite Budhists, who cannot be purchased by the Brahminical enemy, must shed light on this mystery.

As of today Babasaheb’s Budhism has completely gone into the Brahminical stomach. Budhism as it is practised by our people is not the one given to us by Babasaheb.

We came to know Budha only through Babasaheb. To us he is greater than the Budha.

If we do not rescue and recover Baba’s Budhism from Brahminism, we too will be accused of being a party to this conspiracy.

We are deeply worried that our “educated” Ambedkarite Budhists are not bothered about such serious misinterpretations of our Budhism. We are getting a number of Budhist journals but they don’t deal with such serious issues which converted Babasaheb’s Budhism into Brahminical Budhism — EDITOR.

Dalits are lazy people ?

IDONTWANTUR@REPLIES.COM

In your article you mentioned 30% Dalits are ruled by “alien Aryans”, and you presented so many articles to convince the world about the Dalits’ problems. But have you ever thought about yourself why you are like this? Answer is here: You are lazy people, expect everything without hard work, and want to steal from others. If Aryans hadn’t come and ruled you, you would have been still wearing banana leaves, eating raw pigs, and leaving like junglees. Now, Aryans gave you this development you want your share, so-called reservation, without any hard work. If Dalit gets admission in school on quota then why he needs reservation in job? Can’t he study hard and get good marks. It is just because you want to eat without hard work. You yourself want to live like a dog with a collar in neck and pulled by talented people.

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Such a brave, wise and great man like you, writing such a fine letter, should have given your name and mailing address. Anyway the Aryans have been reduced to political zero in 61 years. Wait for another 15 years to see what awaits the hate-mongers. Our email sent to you has returned saying yours is a fake address. However, your short message proves that every hair in your body is emitting hate which is also your staple diet. However, we are publishing your Letter to impress our readers how we are daily getting such hate mails and to prove how this “nation” of Aryans views the nation of Bahujans, particularly the Dalits. It is only a rare person among this galaxy of hate-mongers will think of sending a hate mail and thus reveal the dark dungeons in which he stores the hate-filled poison. We admire your frankness in revealing such a heart. But other vaidiks may smile and smile and yet stab us in the back. The cause of India’s fall is hate. It got divided (1947) because of hate. And if there is another calamity it will be due to this very vaidik hate. And our vaidik friend is exhibiting his jati’s historical character . Congratulations— EDITOR.

INDIA SHINING

Unhealthy India

New Delhi: Take your pick from a variety of reports put together by diverse agencies dealing with health-related issues — the World Health Organisation, the International Advisory Panel of the National Rural Health Mission, the UN International Children’s Emergency Fund, the UN Development Programme or the World bank — and a common theme stares back at you. It’s the abject lack of a viable public health-care system, urban or rural, in India. The most recent review has come from economist Jeffrey Sachs, who heads the advisory panel of the rural health mission. The panel’s conclusion is that India needs urgently to invest more in health care, particularly in rural areas, with a special focus on primary health-care providers.

—(Times of India, Feb.13, 2008)

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Increasing poverty

New Delhi: The government’s latest survey of living standards reports that the number of extremely poor Indians, those chronically unable to consume even the minimum calories needed for full functioning, is an astonishing 301 million, just 19 million less than in 1983. At this rate, it would take India 300 years to lift all its people out of even the most extreme levels of poverty. The survey’s results suggest that extreme poverty has fallen no faster, and possibly more slowly, in the past 15 years of spectacular economic growth than in earlier periods, challenging the popular notion that money “trickles down” to all.

—(Deccan Herald, Feb.13, 2008)

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Behind Bangladesh & Nepal

New Delhi: With 2 million under-five deaths a year, India has a dismal record in child mortality. Now a new study by “Save the Children” which compares child mortality in a country to its national income per person shows that India lags behind poorer neighbours like Bangladesh and Nepal when it comes to cutting child deaths. Wealth and Survival Index has ranked 41 countries according to how well they are using the resources they have to boost child survival rates. Bangladesh and Nepal have emerged as the top 10 performers, recording fewer child deaths than their national income would suggest while India stands at a low no.16 on the index.

—(Times of India, Feb.23, 2008)

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