Let My Love Be Like a Raft For You

Once the Buddha explained the doctrine of cause and effect to his disciples, and they said that they saw it and understood it clearly. Then the Buddha said: “O bhikkhus, even this view, which is so pure and so clear, if you cling to it, if you fondle it, if you treasure it, if you are attached to it, then you do not understand that the teaching is similar to a raft, which is for crossing over, and not for getting hold of.”

The Buddha has elsewhere explained this famous simile in which his teaching is compared to a raft for crossing over, and not for getting hold of and carrying on one's back: “O bhikkhus, a man is on a journey. He comes to a vast stretch of water. On this side the shore is dangerous, but on the other it is safe and without danger. No boat goes to the other shore which is safe and without danger, nor is there any bridge for crossing over. He says to himself: “This sea of water is vast, and the shore on this side is full of danger; but on the other shore it is safe and without danger. No boat goes to the other side, nor is there a bridge for crossing over. It would be good therefore if I would gather grass, wood, branches and leaves to make a raft, and with the help of the raft cross over safely to the other side, exerting myself with my hands and feet”.

Then that man, O bhikkhus, gathers grass, wood, branches and leaves and makes a raft, and with the help of that raft crosses over safely to the other side, exerting himself with his hands and feet.

Having crossed over and got to the other side, he thinks: “This raft was of great help to me. With its aid I have crossed safely over to this side, exerting myself with my hands and feet. It would be good if I carry this raft on my head or on my back wherever I go”. “What do you think, O bhikkhus, if he acted in this way would that man be acting properly with regard to the raft?”

"No, Sir".

“In which way then would he be acting properly with regard to the raft?”

“Having crossed and gone over to the other side, suppose that man should think: This raft was a great help to me. With its aid I have crossed safely over to this side, exerting myself with my hands and feet. It would be good if I beached this raft on the shore, or moored it and left it afloat, and then went on my way wherever it may be. Acting in this way would that man act properly with regard to that raft.

“In the same manner, O bhikkhus, I have taught a doctrine similar to a raft - it is for crossing over, and not for getting hold of. You, O bhikkhus, who understand that the teaching is similar to a raft, should give up even good things; how much more then should you give up evil things.”

And I thought, let my love be like a raft for you.

Reference:  What the Buddha Taught Us by Walpola Rahula.

A Message from Buddha

Ananda, the favorite disciple of Buddha, having been sent by the Lord on a mission, passed by a well near a village, and seeing Pakati, a girl of Matanga caste, he asked her for water to drink.

Pakati said: “O Brahman, I am too humble and mean to give thee water to drink, do not ask any services of me lest thy holiness be contaminated, for I am of low caste.”

And Ananda replied: “I ask not thee for caste but for water;” and the Matanga girl’s heart leaped joyfully and she gave Ananda to drink.

Ananda thanked her and went away; but she followed him at a distance.

Having heard that Ananda was a disciple of Gotama Sakyamuni, the girl repaired to the Blessed one and cried: “O Lord help me, and let me live in the place where Ananda thy disciple dwells, so that I may see him and minister unto him, for I love Ananda.”

And the Blessed One understood the emotions of her heart and he said: “Pakati, thy heart is full of love, but thou understandest not thine own sentiments. It is not Ananda that thou lovest, but his kindness. Accept, then, the kindness thou hast seen him practise unto thee, and in the humility of thy station practise it unto others.”

I do not know where I stand in this story, but I can see the Buddha telling me “Friend, thy heart is full of love, but thou understandest not thine own sentiments. It is not she that thou lovest, but her kindness.”

Notes:
1. This parable from the life of Buddha is taken from The Gospel of Buddha by Paul Carus.
2. The names here are spelled to match with original Pali names, thus Pakati stands from Prakriti and Gotama for Gautama.
3. Though Pakati calls Ananda as a Brahman, it should be noted that he was a Buddhist monk (Bhikkhu) and not a Brahman.

Separate colonies for Dalits: Is it a solution for the atrocities against them?

On December 6, the death anniversary of Dr. Babasaheb Ambedkar, I saw a few people at Deekshabhoomi advocating for separate colonies of the Dalits to prevent caste-based atrocities against them. They held the banner of some Vyavastha Parivartan Manch (forum for change in social system). They were proposing an attractive plan, and however impractical the plan was, there was no one to open a debate and assess the plan from every aspect.


The core argument of the Forum was the incidence of Khairlanji could happen only because the Dalits, to which the Bhotmange family belonged, were minority in that village, and this was the chief reason that the perpetrators could work out their plan. They also held that the incident of Khairlanji was not a unique one, not at least an exception, but the atrocities upon the Dalits by the upper castes are a common scene in the villages of India.

Plan for Separate Colonies of Dalits:
The plan for the separate colonies of the Dalits that they suggested was:

1. Evacuate the Dalit minorities from the villages and settle them in larger colonies of about 5000 people at prominent locations.
2. Provide them with built residences and agrarian land as they held before their re-settlement.
3. Separate police stations, educational institutions, etc. for these colonies run by the Dalits wherever possible.
4. Make constitutional amendments for this plan etc.

My argument:

I strongly oppose this plan, but let me make it clear, before I present my reasons for opposing, that I do not deny the problem. The atrocities against the Dalits are truth. They do happen even 60 years after the commencement of Constitution of India. There is a problem, but the solution that the Forum has provided is not a solution at all.

 

It is a truth that the Dalits are minorities in our villages, but this is not the sole reason of atrocities against them. The reasons are far deep-seated in the socioeconomic and religious arena.

 

Lower socioeconomic status of the Dalits is one of the most important reasons of the atrocities happening against them. The Hindu tradition has always considered them at the lowest level of the social structure. It held them even below the Shudras. Orthodox Hinduism never let the Dalits to get a good social status. This, with several other reasons, led to the largest ever mass conversion in his modern world. But even after the conversion to Buddhism, the Dalits were never allowed to get to the social status that they were looking for. Also with regards to economical status, only a small portion of Dalits could improve itself. A large majority remained the same as they were, save the changes that came with ever-evolving time. The main cause behind this was lack of education.

 

Before going ahead, we should discuss a three-fold reason of lack of education among the Dalits even after conversion to Buddhism.

1. Poverty.
2. Lack of taste for education.
3. Lack of examples in their own group to illustrate benefits of education.

It should be noted that I have noted the third reason specifically because I have noticed several times that Dalit children find no one to look at when they are in their primary and middle schools. They can find not a single example in their own community that would engrave the importance of education on their little minds. They can find no reason why to learn. And what about the well-educated Dalits? They keep away from their own brethren and live in their own world. They establish organizations of themselves, they agitate for their own reasons, and they do everything but assimilate in their own brethren whom they left behind in the villages and urban slums.

 

What’s the solution?

Let’s go to our original problem. What is the solution to the problem of atrocities against the Dalits? I believe that the way is to correct things in a reverse way.

1. Set examples. To set examples, the educated Dalits must mix up with the less-fortunate brethren.
2. By this way, they can create taste for education in them.
3. Education will help to eradicate poverty and improve socioeconomic status of the lower class Dalits in a long run.

Implications of separate colonies:

Separate colonies of Dalits would cause segregation of the Dalits from the Indian society. This is something like asking a ghetto for themselves. The Constitution of India asks its subjects to ensure Liberty, Equality, and Fraternity amongst its citizens. This move would strongly go against the spirit of Fraternity and hence against the sprit of Constitution of India.

 

Summary:

There is a problem and there is a solution, but separate colonies of Dalits is not a solution by any means. Segregation would only deteriorate the problem. Improving socioeconomic status of the Dalits by disseminating education in them and creating of taste for education in them by setting examples is the best way as far as I can see. I do not hold that this is the sole and only solution for this problem. There may be some other aspects that I could not see. I would be happy to learn of them.

 

Buddham Saranam Gacchāmi

Today is VijayaDashmi, the day of great joy and celebrations for the Indians. The Hindu population of India celebrates this day for some mythologic reasons, but we, the Buddhists in India, celebrate this day with a more strong and more historic reason. This is the day of resurrection of Buddhism in India after hundreds of years of suppression. On this day in 1956 (October 14, 1956 according to Gregorian calendar), Dr. Bhimrao Ambedkar embraced Buddhism with his millions of followers at Deekshabhoomi, Nagpur.

Thousands of people visit Deekshabhoomi every year on this day from what distant states and unknown regions to pay tribute to that great man. Let us join them. They are the part of us. Let us say from the deep of our heart: Buddham Saranam Gacchāmi.

Fiction and facts.

When you asked me for a list of books for your school library, I had lot of names in my mind. Hundreds and hundreds of names jumbled in my mind and I could not send you a list earlier only because I could not sort out only a few names out of them. I had the list of best 100 novels by Times in my mind. I had a lot of literary classics in my mind. I had many veteran names from the fictional world in my mind. Then what did I choose?

I preferred non-fiction to the fiction. I preferred not literature, but I preferred history, politics, social studies, and science. The list I have sent you mail contains only one or two names in fiction and all the others are just non-fiction.

It is not that I do not understand the importance of fiction in life. It is not that I underestimate the importance of literature. It is not that I am only a cold-hearted lover of science. I love literature as I love my life. Literature has helped me to move forward when I was in great worries in my personal life. You know it.

But, again it is a time to move forward. Literature gives you ‘nazariya’ to look at the things, but science and facts give you a ‘nazar’. They tell you exactly what the thing is.

Let’s move towards the list. The first name in my list is the biography of Rabindranath Tagore written by Robinson and Dutta. I have been strongly attracted towards Tagore over the period of last few years when I read his Gitanjali and some of his short stories. I want to know more and more about him. How as a human being he was? How he lived? How he loved? How he looked towards the life? This is the only reason that the list also contains complete work of Rabindranath Tagore, which is the only fictional list other than Midnight’s Children.

The next name is ‘Poverty and Famines’ by Amartya Sen. We know his authority on this subject, and after reading his ‘The Argumentative Indian’, I wanted to read him more and more for his completely logical attitude to see the basic problems in the Indian society.

Midnight’s Children by Salman Rushdie, as I told you, is the only fictional work except works of Tagore in this list. This book is one of the best 100 novels selected by Times and it was also selected as the best from those 100 at various occasions, so I eagerly want to read this one.

‘What the Buddha taught us?’ is the scholarly work about the teachings of Buddha by a SriLankan monk and scholar Walpola Rahula. It has been regarded as an important introductory work on Buddhism. The explanation of ‘suffering’ in Buddhism by him worth to be read in original.

The next number in the list is ‘Ten days that shook the world.’ This is the book written by John Reed, an American journalist that is based on October revolution in Russia in 1917.

The next one is ‘Discovery of India’ by Jawaharlal Nehru and this hardly needs any explanation. You have been reading his ‘Glimpses of world history’ over the last few days and you must be very keen to read this another work by him as I am.

From this point, the list takes a sharp turn and moves towards the field of basic sciences. The first book in this part is ‘Philip’s Atlas of the World.’ You are very much acquainted with my interest in the maps and this would be a great thing if I can have such an atlas of my own to be kept with me always.

The next number is ‘A history of India’ by Romila Thapar. As you know, Romila Thapar is a well-known historian and author of at least a score of books including great works such as ‘Asoka and the decline of Mauryan Empire’ published by Oxford University Press. This book covers the period from Mughal rule through the years of British control to the government of Nehru, with emphasis on the continuity of development from one era to the next.

The next three books—Thinking Chemistry, Explaining Physics, and Illustrated Biology published by Oxford University Press—are standard works of basics in these three branches of pure science. My love to the basic sciences urges me to read such kind of works again and again.

‘The evolution of Indian economy’ is published by NCERT and would be of great help in understanding this aspect of our society.

The last one that I forgot to mention in the list is the classic work by a notable scholar of Indian constitution. ‘Working on a democratic constitution’ by Granville Austin is an important work if you want to learn more about constitutional structure of our country.

You may get surprise on viewing this list. Study, study everywhere and no fiction to read. But let me tell you, this is the time to move forward. This is the time to know the things as they are. A long, long life is spread in front of us to have fun. This is study time.

You may get details, such as publisher and prices, of these books from net if you need them for technical needs.

I am keenly waiting for you reply.
~~Ganesh.