RESPONSES: SET - 3

31. M. Dasan:

As a person invested in understanding alternative philosophical and epidemiological traditions  in opposition to hegemonic and hierarchical systems of knowledge I look forward to learn from the deliberations of the seminar. Yes the topic is broad. but we can have various sessions. 

Since most of the Ambedkarites are practising Buddhists it would be better that we have a session on Ambedkarism and Buddhism as an emancipator y ideology.

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 32. Kirathan V:

...for me the Buddha gave importance to practice, because that alone can give real benefit. Our life is so short so it will be prudent to practice it and enjoy the benefit

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33. Harinarain Pandey:

Buddha's eight fold path, middle approach and panchasila are of paramount importance.many social,religious, economic and political problems may be resolved by sticking to these ideals. 

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  34. P. Seshadri:

  I am not familiar with the social or cultural movements in south India that were inspired or based on the philosophical principles of  Buddhism.
Dr. Ambedkar's contribution to revive Buddhism and use it to bring about an egalitarian society through non-violent means is, to my mind, a very important and significant achievement that straddles the pre- and post-independent India. And also, HH The Dalai Lama's efforts to use Buddhist philosophy as a spiritual bridge to unify people belonging to different faiths and cultures across the world needs to  be highlighted. And, the social/religious milieu in Myanmnar (the violence indulged in by Buddhist monks and Muslims) is a probable indicator of what may unfold in times to come.

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 35. Girish Kumar T. S:

It appears that some people still confuse between Varna and Caste, and propagate such confusions. Some people still keep accusing the Vedic religion as caste ridden, which is not the case at all. Varna deteriorated into caste, and how and why this took place had been well discussed and understood. Vedic religion actually has nothing to do with caste, Vedic religion has only to do with Varna. 

Buddha's intervention was indeed against this deterioration, but it is erroneous to think that his primary concern was caste. His primary concern was knowledge, the Vedopanishadic knowledge tradition, and due caste phenomenon, this knowledge was not being provided to the whole of society to see who can further it, or carry on with it. Instead of giving knowledge to Brahmins, it started being provided to Brahmin castes, and as Brahmin santans are not necessarily Brahmins, the knowledge tradition suffred suffocation. Buddha made it available to all, and thus, the vedopanishadic knowledge tradition continued as extented on and on through the teachers of Buddhism.

It is improper to de-link Buddha from vedopanishadic knowledge tradition, albeit those Buddhist scholars did this mistake though inadvertently. But then, if this was not the case, how did Sankaracharya succeeded in re-establishing the supremacy of Vedopanihsadic knowledge tradition a thousand years later? Sankara's Digvijaya, his so complete success shall ever be living demonstration of the origin of Buddhist knowledge system in Vedopanihsadic knowledge tradition.

80% of Bharatiya values are Buddhistic? Interesting speculation.

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 36. P. Madhu:

The idea of 'religious determinism' far shallower than the idea of economic determinism. 

Interestingly, strictly speaking 'Buddhism' 'jainism' & hinduism are not 'religions' as the colonial intellectuals represented them- for whatsoever political reasons. "Hinduism" especially is not even a "dharshana". Except for emotive politics of identity- the recent construct of "hinduism" can't even be equated with another resent construct "brahminism".

As Sasi claims the claims are modern. I think he is right in questioning the claim that Kalady means Kalady of Sankaracharya- but it merely mentions- reverence to the foot-print of any guru or many gurus of many traditions- later appropriated by brahminical forms of 'hinduisms'. These brahminical forms of Hinduisms has no antiquation as it is claimed. I think it is well known- & hence not even debatable! 

The pain of caste discrimination exists. One can't deny it. Today's caste discriminative practices- however can't be traced back to millenniums- I think that is also well known for any one who did even some surface studies in history. Contemporaneity has to be understood in its actual juncture. Ascribing any liner cause effect logic to contemporaneity to far distant pasts of disconnected worlds of unrelated semantics is anachronistic- that is merely a 'truth game' interests vested with identity politics - fascinated by contemporary opportunities such games endow to its holders in the narrowest sense. Such discussions can't be taken back searching its roots 2000 years or before!

Jati- Varna & caste are different constructs. It is also obvious for a keen student. 'Jati' has more of a linguistic & grammatical origin- as it can be traced back to the linguistic arguments of Panini, tholkappiyar, Bhratrhari & other grammarians- distinguishing 'general' from particular. In Buddha's first principle of 4 noble truth Buddha identifies Jati with Birth (of the moment/ being- conditioned by previous births, moments & existences).  Buddhism is not Jati free as it is claimed- both in practice & theory- but that Jati is not exactly caste discrimination of the contemporary world....

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