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Remembering Ambedkar

 

Dr. K. R. Narayanan

Dr. Ambedkar was one of the giants of our time, one of the great personalities of the Indian national movement and of the Indian renaissance. He was a many- splendored personality, a great scholar, an original thinker, writer, orator, debater, a great jurist and constitutionalist, and above all a restless agitator and revolutionary working for social changes in our country.

kr narayanan

I recall the brief meeting I had with Ambedkar in New Delhi in 1943 when he was a member of the Viceroy's Executive Council. After taking my first degree from Travancore, I had gone to the north in search of a job. I had a letter of introduction to Ambedkar from one who had known him in Travancore. I took a room in a cheap hotel in Delhi, put my luggage there and then went to Ambedkar's residence at Prithvi Road with the introduction letter. He read the letter and asked me "Where are your 'Samaans', your luggage?" Obviously, he was thinking of putting me up at his residence. That was the kind of a human being he was. Though I was a stranger coming from a remote corner of Kerala, he wanted to put me up in his house.

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Remembering Rajabhau Khobragade, a revolutionary leader

 

Dipankar Kamble

On the 34th Death Anniversary of Barrister Rajabhau Khobragade, an intellectual heir of Dr Babasaheb Ambedkar, here is a short writeup about him.

bhaurao khobragade

Bhaurao Khobragade, affectionately called Rajabhau, was born on 25.09.1925 in Chandrapur, Maharashtra to Shri Dewaji and Smt. Indira Bai. His father was a forest contractor and a social worker.

Rajabhau Khobragade had his early education at Jubilee High School, Chandrapur. He then went on to clear the Inter Science exam from Nagpur Science College in 1943 and B.A. exam from Morris College, Nagpur in 1945. On the advice of Dr. B.R. Ambedkar, he went to London to study Law at the Lincoln College in 1950.

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Critical Analysis of Indian Historians' Writings on Buddhism - Part 2

 

Ratnesh Katulkar

Continued from here.

ratneshIt was during the Mauryan period, particularly at the time of Asoka, that India reached its zenith. There was an advanced stage of development in the field of architecture (which is visible in the remains of the Asokan inscriptions), science and technology, literature, administration and above all the emergence of the welfare state which is still  absent in many part of the world in the modern times. Still none of the historians finds this period as the golden era of India; rather most of them even do not hesitate in declaring the Gupta period (300 AD) as a golden age. The reason they give for this declaration is the growth and development in the fields of arts, science and literature. The argument, however, has little truth, as there had already been much development in these sectors during the Mauryan regime. Moreover, how one can ignore that in the light of these developments in Gupta period there was emergence and establishment of the downfall of society? The evil customs like caste, untouchability, patriarchy in its worst form, like enforced widowhood, sati system and the rise of feudalism were the striking characteristics of this period.1 As rightly marked by Kosambi, 'During Gupta period, the civilising and socialising work of the Buddha and of Asoka was never continued. The tightening of caste boundary begins.'2

In the history of ancient India and of Buddhism, the decline of Buddhism is of remarkable importance. This issue should be a striking subject of study, for when Buddhism continued to survive in other parts of world why was it extinguished from the land of its birth? The reasons for the decline of Buddhism mentioned by historians are weird. R.C. Majumdar, who tried to present Asoka's Dhamma as non-Buddhist old tradition strangely blamed his appointment of Dhamma Mahamatra and policy of non-violence as the factors responsible for the decline of Buddhism.3 So there is a chunk of historians who think that the large donations to Sangha led to economic decline of the Mauryan Empire. But none of them tried to accept the Buddhist sources as evidence. Dr Ambedkar dealt with this issue seriously. Using the reference of Haraprasad Shastri, he says:

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Critical Analysis of Indian Historians' Writings on Buddhism - Part 1

 

Ratnesh Katulkar

ratneshBuddhism is one of the most prominent topics in the study of ancient Indian history. The reason for its presence and visibility in Indian history owes to its existence to a wide time scale traversed during the 6th century BC to 11th century AD. There is no doubt that many special and unique features of Buddhism not only reshaped Indian culture and society, but it also played an eminent role in spreading its teachings across the world, where it is still shining as one of the prominent religions. However, in its own birth land, Buddhism was not able to sustain its existence.

Indian historians shared their diverse opinions on this subject. But the strange and the weird commonality in their writings is that they all seem to be biased against Buddhism and on some occasions they have committed factual errors in dealing with this important subject. There have also been many instances when the same allegation or beliefs were repeated by a number of prominent Indian Historians but without referring to each other. Thus, there was repetition of same allegations again and again in the manner of putting old wine in new bottles.

This paper1 is an attempt to critically evaluate the writings of these eminent Indian historians.

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Mayawati on the Rohith Vemula issue

 

Statement released by the Bahujan Samaj Party at its Central OFfice In New Delhi on Monday, February 29, 2016. Translated from Hindi by Karishma Choudhary.

Ms. Mayawati ji's Statement in the Rajya Sabha  

• The single member Judicial Inquiry Commission -- which was constituted for investigation into the case of abetment to suicide of Shri Rohith Vemula -- does not have a Dalit member. Besides this, there are fundamental flaws which make this Gazette Notification invalid and illegal.

• BSP National President, MP (Rajya Sabha) and former Chief Minister of Uttar Pradesh, Ms Mayawati ji stated this inside the Parliament, outside it and to the media as well. In this manner, the anti-Dalit mindset of the BJP lead Central Government has been exposed in front of the country.

• Death of Shri Rohith Vemula due to autocratic and tyrannical government and the JNU issue were clubbed together in the Parliament because of mutual understanding between the BJP and the Congress. It is the result of anti-Dalit mindset of both parties.

Mayawati-EP-E

New Delhi, 26 February. 2016. 

• The National President of Bahujan Samaj Party, MP (Rajya Sabha) and former Chief Minister, Uttar Pradesh, Ms. Mayawati elaborated on the case of abetment to suicide of Shri Rohit Vemula, inside the Rajya Sabha, outside it as well as to the media. She exposed the anti-Dalit mindset of the Central Government led by Narendra Modi and said that in this case the BJP government is operating in the same vile and wrong manner as the Congress Party used to when it was in Government at the centre.

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