For the solution of the ‘Caste’ question Buddha is not enough Ambedkar is not enough either Marx is a Must This is neither Buddha's biography nor Ambedkar's. Further, it is not Marx's biography either. This is a discussion concerning the 'Dalit' question based exclusively on Ambedkar's writings. However, I have confined myself only to those writings that deal with the 'Dalit' question and Caste system. Ambedkar had also discussed other issues like Division of labour, Division of Labourers, poverty, unemployment and economic exploitation. These issues are connected with the Dalit question and the Caste system. Hence all these issues find place in this book. Ambedkar had also written on other themes like the 'Problem of the Rupee' and Large Scale Industry. But I have not included those issues which are not directly connected with the Dalit question. Even regarding Gandhi, I have not considered issues other than those Ambedkar cited in connection with the Dalit question. For the purpose of this essay, I wanted to rely only on Ambedkar's writings. But, in couple of contexts where I could not find relevant information in Ambedkar's works, I had to turn to a few references from his biographies. I have given these details in the respective contexts. The world needs the theory that is powerful enough to illuminate the path. It is irrelevant whether that theoretician is Buddha, Marx, Ambedkar or someone else. That which remedies the disease alone is a medicine! That which emancipates from sufferings alone is the higher path. If it is Buddhism, we are obliged to follow it, to revere it. The question, however, is to ascertain which is the higher path! This is the thing, which we must ascertain. We are obliged to follow the thing which we ascertain to be the higher path. We need to read Ambedkar's writings in order to arrive at a correct understanding of many issues which he discussed: the caste system, untouchability, poverty, Buddhism, Marxism, etc. We have to read them carefully and seriously. Whatever we read, we have to take everything that is useful. We have to follow it. We have to correct whatever needs correction. We have to abandon whatever is not useful. To do all this, however, we must first understand Ambedkar's ideas correctly. Problems like castes and untouchability are not things that have arisen, so to speak, yesterday or today. They have been entrenched for thousands of years. But we don't have any written literatureother than religious texts and some inscriptionsthat tells about them. The available sources may not be useful in many contexts. Yet they may be useful to some extent in some contexts. When we don't find clear-cut bases for the problems, however, there is no way out except attempting to understand them by means of our own logic.

A comprehensive outline of the major schools of Indian philosophy providing an overview of what comprises Indian philosophy.

Concentration is a choice. It excludes all except its object of concentration; it is a narrowing. If you are walking on the street, you will have to narrow your consciousness in order to walk. You cannot ordinarily be aware of all that is happening because if you are aware of everything that is happening you will become unfocused. So concentration is a need. Concentration of the mind is a need in order to live–to survive and exist. That is why every culture, in its own way, tries to narrow the mind of the child.

Book & CD. A real master will not try to convince you of the truth, but he will definitely persuade you towards it. A master can only help you in removing the obstacles so that meditation happens! The purpose of this book is to expose you to the path of Great Masters like Buddha, Nanak, Jesus, Mohammed and other flowers like Socrates, Heraclitus, Lau Tzu, Lei Tzu, Krishna, Ramakrishna, Raman, Osho, etc. The names are many more; only one has to be prepared for the journey. Your body is the temple of the unknown. It is a miracle of the unknown! The harmony that the body creates may become the door to inner harmony! Breathing is the alphabet of the body and through it one is easily bridged to meditation. One only has to be aware of it! One simply is! No thinking. No feeling. This is the ultimate experience of bliss! Beyond this there is nothing! This is the eternal search! You have arrived home! This is meditation! The audio CD leads you through Guided Meditation.

Buddhist-Christian dialogue has a long and complex history that stretches back to the first centuries of the common era. Comprising 42 international and disciplinarily diverse chapters, this volume begins by setting up a framework for examining the nature of Buddhist-Christian interreligious dialogue, discussing how research in this area has been conducted in the past and considering future theoretical directions. Subsequent chapters delve into: important episodes in the history of Buddhist-Christian dialogue; contemporary conversations such as monastic interreligious dialogue, multiple religious identity, and dual religious practice; and Buddhist-Christian cooperation in social justice, social engagement, pastoral care, and interreligious education settings. The volume closes with a section devoted to comparative and constructive explorations of different speculative themes that range from the theological to the philosophical or experiential. This handbook explores how the study of Buddhist-Christian relations has been and ought to be done. The Routledge Handbook of Buddhist-Christian Studies is essential reading for researchers and students interested in Buddhist-Christian studies, Asian religions, and interreligious relationships. It will be of interest to those in fields such as anthropology, political science, theology, and history.

"This is a scholarly tour de force, the likes of which are rarely seen in the academy."—José Ignacio Cabezón, Illif School of Theology "An exceptionally clear and detailed account of a central debate in Tibetan Buddhist scholastic philosophy."—Matthew Kapstein, University of Chicago "This is without question the finest and most complete discussion of the renowned Mind-Only school and its Tibetan context."—Anne C. Klein, author of Knowledge & Liberation, Path to the Middle "An important new contribution to our understanding of the development of Buddhist philosophical thought in Tibet."—Matthew T. Kapstein, author of The Tibetan Assimilation of Buddhism: Conversion, Contestation, and Memory

Religion is not any ideology. Religion does not believe in any ideals. Religion is to become aware of the impossibility of idealism – of all idealism. Religion is to live here and now, and idealism goes on conditioning your mind to live somewhere else. And only the now exists. There is no other way to live. The only way is to be here. You cannot be there. The tomorrow is non-existent, it never comes, and idealism believes in the tomorrow. It sacrifices the today at the altar of the tomorrow. It goes on saying to you, ’Do something – improve yourself. Do something – change yourself. Do something – become perfect.’ It appeals to the ego. Idealism belongs to the world of the ego. It appeals to the ego that you can be more perfect than you are; in fact you should be more perfect than you are. But each moment is perfect, and it cannot be more perfect than it is.