Dr. Babasaheb Ambedkar International Association for Education, Japan

If you ask me, my ideal would be the society based on liberty, equality and fraternity. An ideal society should be mobile and full of channels of conveying a change taking place in one part to other parts.

-Dr. Ambedkar

Super User

Super User

 

Beat the system with these 40 free educational websites

According to www.webometrics.info, there are more than 17,000 universities in the world, but getting a degree in many of them is quite costly. Many students around the world(and their families) get into big debts or have to work over sixty hours a week in order to afford an Education. Two thirds of the US college seniors who graduated in 2011 had student loan debt, with an average of over 27 000 USD per person. Reading those statistics I can’t stop thinking about those words from over 30 years ago:

With mass education, it turned out that most people could be taught to read and write. In the same way, once we have computer outlets in every home, each of them hooked up to enormous libraries, where you can ask any question and be given answers, you can look up something you’re interested in knowing, however silly it might seem to someone else. – Isaac Asiov

Isaac Asimov died in 1992, but if he could see the opportunities that the Internet is giving us in XXI century he would probably grin from ear to ear. Getting a degree in an university might be expensive, but there are much better options.

There are many websites on the Internet that now offer FREE of charge learning materials.

Now even very poor people can afford to be better educated than many of Harvard’s graduates, all they need is access to a computer(does not even have to be personal one, it could be the one that the local library offers for public use)

Enough with the words, here is a great list of 40 free educational websites which can help you learn a lot:

  1. Administration and Finance of the East India Company
  2. Ancient Indian Commerce
  3. Castes in India; Their Mechanism, Genesis and Development
  4. Small Holdings in India and their Remedies
  5. Mr. Russell and the reconstruction of Society
  6. The Present Problem in Indian Currency – I
  7. The Present Problem in Indian Currency – II
  8. Review: Currency and Exchange by H.L. Chablani
  9. The Evolution of Provincial Finance in British India: A study in the Provincial Decentralisation of Imperial Finance
  10. Statement of Evidence to the Royal Commission on Indian Currency
  11. Statement of Evidence to the Royal Commission on Indian Currency on 15th December 1925
  12. Review: Report of the Taxation Enquiry Committee, 1926
  13. Untouchables or the Children of India's Ghetto
  14. Essay on Untouchables and Untouchability: Social
  15. Essay on Untouchables and Untouchability: Political
  16. Essay on Untouchables and Untouchability: Religious
  17. Philosophy Of Hinduism
  18. India and Pre-requisite of Communism
  19. Revolution and Counter-Revolution
  20. Buddha or Karl Marx
  21. Riddles in Hinduism
  22. The Untouchables and the Pax Britannica
  23. Manu and the Shudras
  24. Lectures on English Constitution
  25. Paramountcy and the Claim of the Indian States to be Independent
  26. Notes on Acts and Laws
  27. Annihilation of Caste
  28. Federation versus Freedom
  29. Ranade, Gandhi and Jinnah
  30. Mr. Gandhi and the Emancipation of the Untouchables
  31. Communal Deadlock and a Way to Solve it
  32. What Congress and Gandhi have done to the Untouchables
  33. Who were the Shudras ?
  34. Foreword: Commodity Exchange by P.G. Salve
  35. The Problem of Rupee: Its Origin and its Solution
  36. History of Indian Currency and Banking
  37. States and Minorities: What are their Rights and How to secure them in the Constitution of Free India
  38. Foreword: Social Insurance and India by M.R. Idgunji
  39. The Untouchables: Who were they and why they became Untouchables?
  40. Maharashtra as a Linguistic Province (Statement submitted to the Linguistic Provinces Commission)
  41. Pakistan or the Partition of India
  42. Note on the Annexure (Chapter IX: A plea to the foreigner- Additional Chapter in Second Edition of what Congress and Gandhi….)
  43. Commercial Relations of India in the Middle Ages or the rise of Islam and the Expansion of Western Europe
  44. India on the Eve of the Crown Government
  45. Waiting for a Visa: Autobiographical notes
  46. The Constitution of British India
  47. Notes on Parliamentary Procedure
  48. Notes on History of India
  49. Preservation of Social Order
  50. With the Hindus
  51. Frustration
  52. The Problem of Political Suppression
  53. Which is worse? Slavery or Untouchability
  54. Need for Checks and Balances- Article on Linguistic State
  55. Thoughts on Linguistic States
  56. Buddha and his Dhamma
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Bhadant Arya Nagarjuna Surai Sasai

About Bhante Arya Nagarjun Surai Sasai.

surai sasai

 

 Bhadant Nagarjun Arya Surai Sasai born (Minoru Sasai) popularly known as Sasai is a Japanese-born Buddhist bhikkhu (monk) who later chose India as his working destination. Susai came to India in 1966 and met Nichidatsu Fujii, whom he helped with the Peace Pagoda at Rajgir. He fell out with Fuji, however, and started home, but, by his own account, was stopped by a dream in which a figure resembling Nagarjuna appeared and said, "Go to Nagpur". In Nagpur, he met Wamanrao Godbole, the person who had organized the conversion ceremony for Dr. Ambedkar in 1956. Sasai claims that when he saw a photograph of Dr. Ambedkar at Godbole's home, he realized that it was Ambedkar who had appeared in his dream. At first, Nagpur folk considered Surai Sasai very strange. Then he began to greet them with "Jai Bhim" (victory to Ambedkar) and to build viharas. In 1987 a court case to deport him on the grounds that he had overstayed his visa was dismissed, and he was granted Indian citizenship, upon which he automatically lost his Japanese citizenship. Sasai is one of the main leaders of the campaign to free the Mahabodhi Temple at Bodh Gaya from Hindu control.

 

 See the NHK (Japanese) Documentry, Broadcasted on Japanese Television below.

 

 

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Savitribai Fule

savitribai fule

Savitribai Jotiba Phule (January 3, 1831 – March 10, 1897) was a social reformer, who, along with her husband, Mahatma Jotiba Phule, played an important role in improving women's rights in India during the British Rule.

Savitribai was the first female teacher of the first women's school in India and also considered as the pioneer of modern Marathi poetry. In 1852 she opened a school for Untouchable girls.

Women's education

Under Jyotiba's influence Savitribai had taken women’s education and their liberation from the cultural patterns of the male-dominated society as mission of her life. She worked towards tackling some of the then major social problems, including women’s liberation, widow remarriages and removal of untouchability.

However, apart from all oppositions, Savitribai yet continued to teach the girls. Whenever Savitribai went out of her house, groups of orthodox men would follow her and abuse her in obscene language. They would throw rotten eggs, cow dung, tomatoes and stones at her. She would walk meekly and arrive at her school. Fed up with the treatment meted out to her, she decided to give up. But it was because of her husband that she continued with her efforts. He told Savitribai that Jyotiba, who was working for women's education, had started the first girls' school and required women teachers to assist him.

Jyotiba educated and trained Savitribai, his first and ideal candidate for this job of a teacher. Savitribai and Jyotiba faced fierce resistance from the orthodox elements of society for this. Jyotiba sent her to a training school from where she passed with flying colours along with a Muslim lady Fatima Sheikh.[3] When Savitribai completed her studies, she, along with her husband, started a school for girls on 1st January 1848 in a place called Bhide Wada, Narayan Peth, Pune. Nine girls, belonging to different castes, enrolled themselves as students.

Slowly and steadily, she established herself. Jyotiba and Savitribai managed to open 5 more schools in the year 1848 itself. She was ultimately honoured by the British for her educational work. In 1852 Jyotiba and Savitribai were felicitated and presented with a shawl each by the government for their commendable efforts in Vishrambag Wada.

Widow Remarriage

The next step was equally revolutionary. Savitri realised that along with education it was necessary to work on other social fronts, to build up the self esteem and confidence of women. She also campaigned against some cruel social practices. Many girls who were married off young would be widowed by the age of twelve – thirteen. After the death of their husbands, either they would have to take Sati (a practice of burning the widow on the funeral pyre of the husband) or their head would be clean shaven to make them ugly and unattractive to other men. These helpless women, with no rights to denial, would be easy targets for depraved men. The resultant pregnant widows would be scared of being ostracized by the society and the suppression that the child would have to suffer, and would resort to suicide or killing the new born.To counteract this situation, JyotiRao started a home for the pregnant widows and orphaned children to stop this carnage. Savtri ran the home capably. She considered all the children in the orphanage like her own.

Savitribai and Jyotiba were moved by the plight of such widows and castigated the barbers. They organized a strike of barbers and persuaded them not to shave the heads of widows. This was the first strike of its kind.

Social reforms

Savitribai was not only involved in educational activities of Jyotirao but also in every social struggle that he launched. They also fought against all forms of social prejudices. They were moved to see the untouchables who were refused drinking water meant for the upper caste. Both Jyotiba and Savitribai opened up their reservoir of water to the untouchables in the precincts of their house.

Once Jyotiba stopped a pregnant lady from committing suicide, promising her to give her child his name after it was born. Savitribai readily accepted the lady in her house and willingly assured to help her deliver the child. Savitribai and Jyotiba later on adopted this child who then grew up to become a doctor. This incident opened new horizons for the couple. Many women were driven to commit suicide by men who had exploited them to satisfy their lust and then deserted them. Therefore, Savitribai and Jyotiba put boards on streets about the "Delivery Home" for women on whom pregnancy had been forced. The delivery home was called "Balhatya Pratibandhak Griha".

Jyotiba and Savitribai were also opposed to idolatry and championed the cause of peasants and workers. They faced social isolation and vicious attacks from people whom they questioned. After his demise, Savitribai took over the responsibility of Satya Shodhak Samaj, founded by Jyotiba. She presided over meetings and guided workers.

In 1868 she welcomed untouchables to take water from her well. She also was the first woman to lit her husband's pyre in the history of India.

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Mahatma Jyotirao Fule

jyotiba Fule

 

 

 

Mahatma Jotiba Govindrao Phule (April 11, 1827 — November 28, 1890), also known as Mahatma Jotiba Phule was an activist, thinker, social reformer, writer, philosopher, theologist, scholar, editor and revolutionary from Maharashtra, India in the nineteenth century. Jotiba Phule and his wife Savitribai Phule were the pioneer of women's education in India. His remarkable influence was apparent in fields like education, agriculture, caste system, women and widow upliftment and removal of untouchability. He is most known for his efforts to educate women and the lower castes as well as the masses. He, after educating his wife, opened a school for girls in India in August 1848.

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Shahu Maharaj

shahumaharaj

The Great King of Kolhapur Rajarshi Shahu Maharaj (also known as Shahu IV) (26 June 1874 – 6 May 1922) was the first Maharaja of the Indian princely state of Kolhapur between 1894 and 1922. He was also known as Rajarshi Shahuji Chhatrapati and Chhatrapati Shahuji Maharaj. An ideal ruler, progressive leader and a foresighted social reformer Born in the Ghatge family of Kagal in Kolhapur district, Shahu Maharaj was given the name Yashwantrao. After the death of Shivaji IV, the king of Kolhapur Princely State, the young child Yashwantrao was adopted by Anandibai, the King's widow, and subsequently coroneted King in 1894.

Social reform

His rule in the period 1894 to 1922, lasting 28 years, is an important chapter in the history of Maharashtra. During his reign, Shahu Maharaj gave special importance to the education of the masses and introduced several programs for them. He started separate hostels in Kolhapur for students from the Maratha, Lingayat, Panchal, Jain, Muslims, Shimpi, Devadnya, Vaishya, Dhor-Chambhar and Nabhik communities and the Miss Clark Boarding especially for the students from the untouchable (socially quarantined) communities. He offered scholarships to the needy and intelligent students from the backward castes so that they could continue their education. He made primary education compulsory and free for all in his Princely State. His royal decree held up the cause of women's education. To abolish untouchability, he stopped the cruel system followed by many institutions to hold separate schools for the upper and lower castes in 1919. He started Patil schools so that village heads could be good administrators. In times when the study of Vedic literature was considered a domain of the Brahmins (higher caste Pundits), he established Vedic schools that taught the Vedas to the masses and Sanskrit schools for the propagation of the Sanskrit language.

He vehemently opposed caste discrimination and took many steps to abolish untouchability. He introduced reservation for the untouchables in government jobs. He issued a royal decree in his Princely State to treat all humans equal and to give equal access to the untouchables to public utilities like common wells, schools, hospitals and common buildings. His commitment to abolish untouchability was such that he was even ready to give up his throne for the service of the dalit or lower class people. He legalised inter caste marriages and discontinued the hereditary tenures (Watan) of revenue collectors (Kulkarni), infamous for exploiting the masses, as also the Mahar tenures that enslaved the Mahars (a lower caste). In 1917 he legalised remarriages and widow remarriages in his Princely State. He also introduced a law banning thepractice of Devdasi (a tradition where a girl is offered to God).

Rajarshi Shahu is considered one of the leaders of the anti-Brahmin movement. He strived for giving the masses and lower class communities equal participation in political power. In 1916, he established the Deccan Rayat Association in Nipani with the objective of securing political rights for the non-Brahmins. He toured Maharashtra extensively and held public meetings to promote the cause of the anti-Brahmin movement. The struggle over the right to recite the Vedas occurred in Rajarshi Shahu's time. This struggle created a storm in the social life of Maharashtra, and gave birth to the Satyashodhak (truth finding) movement.

Rajarshi Shahu implemented a number of projects in his Princely State, like establishing the Shahu Chhatrapati Spinning and Weaving Mill, Shahupuri market, a market for jaggery, construction of the Radhanagari dam and co-operative societies for farmers. He made credit available to the farmers and backed research to modernize agriculture. To increase the yield of cash crops and the use of technology, he established the King Edward Agricultural Institute. These were his experiments in the areas of agriculture, co-operatives and industry that yielded high benefits for his subjects.

He patronized and encouraged many artists from the fields of music, cinema, fine arts and folk art. He supported and patronized a few writers and researchers too. He helped Babasaheb Ambedkar for his education and for his newspaper, the Muknayak. He provided financial aid to gymnasiums and wrestling pitches for instilling health consciousness amongst the youth and he brought prestige to the sport of wrestling. It is because of these efforts that Kolhapur is known as the Pandharpur (one of the most important pilgrimageplaces) of wrestling.

The positive effects of his work in the cultural, social, political, educational, industrial and agricultural spheres are seen all over Maharashtra. Despite being a king of the Kolhapur Princely State, he was a democratic ruler. Dr. Ambedkar appropriately described him as the 'Pillar of Social Democracy'. It's because of his seminal contribution that he was conferred the title Rajarshi by the Kurmi warrior community from Kanpur.

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  1. जो बौद्ध आहे तो देव या कल्पनेवर विश्वास ठेवत नाही.View in English
  2. जो बौद्ध आहे तो हिंदू धर्मातील देव - देवता मानत नाही.
  3. जी महिला बौद्ध आहे ती देवाचा उपवास करीत नाही.
  4. जो बौद्ध आहे तो भूत मंत्र चमत्कार यावर विश्वास ठेवत नाही.
  5. जो बौद्ध आहे तो प्राणी हत्या करीत नाही.
  6. जो बौद्ध आहे तो चोरी करीत नाही.
  7. जो बौद्ध आहे तो व्यभिचार करीत नाही.
  8. जो बौद्ध आहे तो खोटे बोलत नाही.
  9. जो बौद्ध आहे तो दारू सिगरेट तंबाखू इत्यादी व्यसन करीत नाही.
  10. जो बौद्ध आहे तो तथागत भगवान बुध्दांनी सांगितलेल्या मार्गाचा पालन करतो.
  11. जो बौद्ध आहे तो दुसऱ्यांची निन्दा करीत नाही.
  12. जो बौद्ध आहे तो दुसऱ्यांशी आदराने बोलतो.
  13. जो बौद्ध आहे तो दुसऱ्यांचा मंगल होण्याची भावना मनात ठेवतो.
  14. जो बौद्ध आहे तो पैसा, शिक्षण यांचा गर्व करीत नाही.
  15. जो बौद्ध आहे तो सर्व लोकांवर समान मैत्री करतो.
  16. जो बौद्ध आहे तो वाईट माणसांशी मैत्री करीत नाही.
  17. जो बौद्ध आहे तो धम्मदान करतो.
  18. जो बौद्ध आहे तो आपल्या मुलांना चांगले संस्कार देतो.
  19. जो बौद्ध आहे तो आई वडिलांची सेवा करतो.
  20. जो बौद्ध आहे तो स्त्रियांना समान वागणूक देतो.
  21. जो बौद्ध आहे तो आपल्या पत्नीचा आदर करतो.
  22. जो बौद्ध आहे तो आत्मा परमात्म्याला मानत नाही.
  23. जो बौद्ध आहे तो आई वडील मरण पावले असता डोक्याचे केस कापत नाही, कावळ्यांना अन्न देत नाही.
  24. जो बौद्ध आहे तो घरात लिंबू नारळ बांधत नाही.
  25. जो बौद्ध आहे तो शुभ कार्यक्रमा मध्ये दारू वाटत नाही.
  26. जो बौद्ध आहे तो लग्नात हळद लावत नाही.
  27. जो बौद्ध आहे तो हुंडा घेत नाही.
  28. जी बौद्ध महिला आहे ती हळद कुंकू समारंभ करीत नाही.
  29. जो बौद्ध आहे तो आपल्या धम्म प्रतिज्ञाचे पालन करतो.
  30. जो बौद्ध आहे तो दिवाळी, होळी, दही-हंडी, रक्षाबंधन इत्यादी हिंदू धर्माचे सण साजरे करीत नाही.
  31. जो बौद्ध आहे तो धम्म वाढवण्यासाठी प्रचार आणि प्रसारास मदत करतो.
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Am I a Buddhist?

Following the path shown by Dr. Babasaheb Ambedkar , all those who converted to Buddhism people Read and Think...

1.     A Buddhist does not believe in God.

2.     A Buddhist does not believe in Hindu religion’s god-goddesses.

3.     A Buddhist does not hold fast for God.

4.     A Buddhist does not believe in superstitions such as Ghosts, Mantras and miracles.

5.     A Buddhist does not kill animals.

6.     A Buddhist does not steal.

7.     A Buddhist does not commit adultery.

8.     A Buddhist does not tell lies.

9.     A Buddhist does not take addictions like alcohol, cigarette, tobacco, etc.

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A Comparison Of World Religions

 

Europe received its religion from the Asiatic Jews. Peter was a Gallilean fisherman, and Paul was a tentmaker of Tarsus. The founder of the religion was Jesus, son of a Jewish Carpenter of Nazareth. Islam was founded by Mohammed, who was by profession a supervisor of a caravan in service under an Arabian lady of Mecca. The religion of Zendavesta was founded by Zoroaster, a Persian. The religion of Jehovah was founded by Moses, a Hebrew born in Egypt. Protestant Christianity was founded by Luther, a German. Vedic Brahmanism was the Joint product of Brahman Rishis. The secret religion of the Upanishads was founded by

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Peace of Mind - Gautam Buddha

Once Buddha was walking from one town to another town with a few of his followers. This was in the initial days. While they were traveling, they happened to pass a lake.

They stopped there and Buddha told one of his disciples, "I am thirsty. Do get me some water from that lake there." The disciple walked up to the lake. When he reached it, he noticed that right at that moment, a bullock cart started crossing through the lake. As a result, the water became very muddy, very turbid.

The disciple thought, "How can I give this muddy water to Buddha to drink!" So he came back and told Buddha, "The water in there is very muddy. I don't think it is fit to drink."

After about half an hour, again Buddha asked the same disciple to go back to the lake and get him some water to drink. The disciple obediently went back to the lake. This time too he found that the lake was muddy. He returned and informed Buddha about the same.

After sometime, again Buddha asked the same disciple to go back. The disciple reached the lake to find the lake absolutely clean and clear with pure water in it. The mud had settled down and the water above it looked fit to be had. So he collected some water in a pot and brought it to Buddha.

Buddha looked at the water, and then he looked up at the disciple and said," See what you did to make the water clean. You let it be.... and the mud settled down on its own - and you got clear water. Your mind is also like that! When it is disturbed, just let it be. Give it a little time. It will settle down on its own. You don't have to put in any effort to calm it down. It will happen. It is effortless." What did Buddha emphasize here? He said, "It is effortless." Having 'Peace of Mind' is not a strenuous job; it is an effortless process! Keep smiling not because of something, but inspite of everything.

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