अनुत्तर बौद्ध विहार

Stop calling yourself “backward” or “lower caste” starting today. You constitute 90% of this country's population, therefore you are “Bahujan”—and you should take pride in this identity.

Ask yourself one question: Who gave you the label of a “lower caste”? And an even bigger question—why do you continue to accept their imposed lie as your own truth? This is no natural or divine decree; it is a deep psychological conspiracy designed to keep your subconscious enslaved across generations.

Tathagata Buddha showed us the path of rational thinking by saying 'Appa Deepo Bhava' (Be your own light), and Babasaheb Dr. Ambedkar, along with countless Bahujan leaders and revolutionaries, taught us that mental slavery is far more dangerous than physical slavery. How can a society that holds 90% of the numerical strength be considered “lower”?

Shatter these fabricated chains of inferiority complex from your mind. You are Bahujan—this is your truth, and this is your ultimate strength.

Hail the Constitution, Hail the Indigenous People, Jai Shahu, Jai Periyar, Jai Birsa, Jai Johar, Jai Mandal, Namo Buddhay and Jai Bhim.

Name your children after symbols of self-respect, knowledge, and leadership—because a name is not merely an identity, but an imprint on the subconscious mind that lasts a lifetime. The second question this article raises is: why do you hesitate to reveal your name and surname? The answer to both questions lies hidden in one and the same system.

🔴 It is necessary to clarify at the very outset—the purpose of this article is not to hurt anyone's faith. Anuttara Bodh Vihar only wishes to awaken its Bahujan brothers and sisters, so that they may read for themselves, examine for themselves, and decide for themselves.

✒️ First, See the Written Evidence

This is no speculation. The Manusmriti, Chapter 2, Verse 31, clearly lays down the rule of naming:

Mangalyam brahmanasya syat kshatriyasya balanvitam. Vaishyasya dhanasamyuktam shudrasya tu jugupsitam.

Meaning—a Brahmin's name should be auspicious, a Kshatriya's name should denote strength, a Vaishya's name should be associated with wealth, and a Shudra's name should be 'jugupsita', that is, denoting lowliness and contempt.

And Verse 32 prescribes the system of surnames:

Sharmavad brahmanasya syad rajno rakshasamanvitam. Vaishyasya pushtisamyuktam shudrasya preshyasamyutam.

Meaning—a Brahmin's surname should denote happiness ('Sharma'), a Kshatriya's should denote protection ('Varma'), a Vaishya's should denote prosperity ('Gupta'), and a Shudra's surname should denote service ('Dasa'). The Paraskara Grihya Sutra (1.17) also lays down the same system of Sharman, Varman, and Gupta surnames, and the prescription of 'Dasa' for the Shudra is repeated in later texts and commentaries such as the Vishnu Smriti. The ancient commentators themselves gave examples—the Parasharamadhava lists the model names for all four varnas: 'Shri Sharma', 'Vikramapala', 'Manikyashreshthi', and 'Heenadasa'.

✒️ Now Compare the Names of All Four Varnas

■ For one class: Sharma, Shastri, Trivedi, Chaturvedi, Dwivedi, Upadhyay—symbols of knowledge and auspiciousness.
■ For the second class: Varma, Singh, Vikram, Pratap, Shaurya, Aditya—symbols of strength and rule.
■ For the third class: Gupta, Datt, Lakshmikant, Dhanraj, Vaibhav—symbols of wealth and prosperity.

✒️ And See the Names Prescribed for the Bahujans—How Long This List Is:

■ Names denoting service: Ramsewak, Sewaram, Sewakram, Ramdas, Charandas, Haridas, Shivdas, Kalidas, Bhagwandas, Gopaldas, Madhodas, Charanlal, Ramcharan, Shivcharan.

■ Names denoting lowliness: Garibdas, Deendas, Deendayal, Deenanath, Deenbandhu, Dukhiram, Dukhharan.

■ Names denoting subordination and dependence: Rambharose, Ramasare, Ramadheen, Ramdeen, Hardeen, Prabhudeen, Ramdulare, Ramkhelavan, Ramprasad, Ramlakhan.

■ And those names still heard in villages today, which flow directly from the 'jugupsita' rule—Ghurahu, Bechan, Bechu, Paltu, Fenku, Kallu, Chhedilal, Chhotelal, Mangru, Budhai, Ghasite. Think—what sentiment could lie behind naming a child 'Ghasite' (the dragged one) or 'Bechan' (the sold one)? This was not affection; this was that very written rule that a Shudra's name must denote lowliness.

One country, one language—yet this division in names. 'Aishwarya' (grandeur) in one person's name and 'Bhikhari' (beggar) in another's. This is no coincidence; it is the result of a written system. And this is not merely history—even today, names like Ramsewak, Rambharose, and Dukhiram can be found in our families, because tradition kept moving forward without ever being questioned.

✒️ Along with the Name, 'Destiny' Was Also Decided

The deepest trick of this system is that such naming does not merely divide identity—it also decides what your destiny is. The one named 'Shaurya' with the surname 'Varma' was told from birth that his destiny is to rule. And the one named 'Sewak' or 'Das' was told from birth that his destiny is to serve someone. In other words, one is to rule and the other is to serve—this verdict was pronounced on the day of the naming ceremony, before the child had done anything at all.

Consider—a child who hears thousands of times from childhood that he is a 'servant', a 'slave', a 'lowly one'—how will he ever see himself as a ruler or a creator when he grows up? The name itself becomes his limit. This is not fate; this is a script written in the name of fate. And it has no connection with any God—it is a rule made entirely by human beings. Understand this.

✒️ Now Ask Yourself a Difficult Question

Today, many people hide their surname. Some remove their surname altogether; some adopt a new one. Have you ever wondered why? Because this very system turned the name itself into a declaration of caste—so that the moment someone hears your name, they can judge whether you are of the 'so-called upper' or 'so-called lower' caste. When humiliation came through the name itself for generations, a fear settled into the subconscious mind that the moment you reveal your name, the judgment will begin. Your hesitation is not your weakness—it is living proof of how deep this psychological system has penetrated.

But consider—what is the meaning of holding on to a system that wants to keep you attached, yet forever reminds you that you are 'beneath'? An identity that accepts you only on the condition that you bow is not an identity; it is a shackle.

In our previous article, we said—you are Bahujan, you are 90% of this country's population, and you need not fear anyone. Bahujan society is now awakening. The era of hiding is over.

☀️ The Solution Is in Your Own Hands

Why do you need to ask anyone else for your child's name? Any person, any system? Read your own history yourself, and choose the name yourself. History is full of names—Ashoka, Kanishka, Harshavardhana, Milinda, Ananda, Sariputra, Maudgalyayana, Rahul, Sanghamitra, Mahaprajapati, Nagarjuna, Ashvaghosha. And the heroes of the modern age—Bhimrao, Jyotiba, Savitri, Ramabai, Phule, Shahu, Periyar, Kanshiram.

And for those who follow Tathagata Buddha or are inspired by him—if a surname must be kept, then 'Bauddh' can be adopted. A surname that is not a stamp of servitude, but an introduction to a tradition of wisdom, compassion, and reason.

☀️ Tathagata Buddha said—do not believe something merely because it has come down through tradition; test it with your own intellect. And Babasaheb Dr. Ambedkar taught that the chains of mental slavery are stronger than chains of iron, because they cannot be seen. ☀️

Everything in this article is worth reflecting upon. Read for yourself, examine for yourself, and decide for yourself. You are Bahujan—that is your truth, and that is your true strength.

Jai Samvidhan, Jai Moolnivasi, Jai Shahu, Jai Periyar, Jai Birsa, Jai Johar, Jai Mandal, Namo Buddhay, Jai Bhim.

Whom Do You Call "Ji"—And Why?

Try a small experiment. Pay attention to your everyday speech for just one day. Shukla ji, Pandey ji, Mishra ji, Tripathi ji—this 'ji' slips out on its own, without a thought. Now think—Kumar ji, Yadav ji, Jatav ji, Kushwaha ji, Maurya ji, Pasi ji, Gautam ji, and so on... how often do you hear these?

⁉️ Here is the point to understand.

The question is not about calling any individual 'ji'. Saying 'ji' to your teacher, your officer, your elders is courtesy—do say it, by all means. The question is about the system that decided which direction the 'ji' would flow. Where respect flows not by looking at the person but by looking at the caste—there it ceases to be courtesy and becomes compliance with a system. And knowingly or unknowingly, you have been a part of that very system, following it for generations.

And what happened on the other side?

Receiving unearned respect for generations has now turned it into an expectation. It is now simply assumed over there that you will, of course, give respect—and why? Because “we are the so-called upper caste.” Meaning respect is no longer to be earned; it is to be collected. Birth itself is the receipt. Think—something being collected from you without any deed, purely on the basis of birth—would you call that respect, or a tax?

Now one more question. As much respect as you are giving, does an equal measure always come back? Look honestly. And when a sweet address does come your way, just check the occasion—election time, some work, some deal. The work gets done, the address changes. This is what is called chane ke jhaad par chadhana—flattering you onto a pedestal—a moment's sweetness, whose price will be collected from you.

And what effect does this have on you? This is the least examined part. A person who spends a lifetime giving respect in only one direction, and treats even ordinary courtesy in return as a favour, slowly becomes small in his own eyes. Then even being treated as an equal starts to feel like audacity. This is the true price of the one-way 'ji'—not money, but self-respect.

🔴 Let us make one thing clear here. Anuttara Bodh Vihar is speaking only to its own Bahujan family. The purpose is not to hurt anyone's faith, but to awaken a new line of thought in the minds of our own people. To accept it or not is entirely in your hands.

What Is This Relationship, Really? Have You Ever Looked at It Calmly?

What is the relationship between the pandit and the yajman, in reality? You give money; he provides the service of puja and rituals. A fee in exchange for a service—a straightforward transaction, and everyone knows this. If you want to test it, skip the dakshina one day. That day, see for yourself whether your 'connection' with God gets established or not. A relationship that breaks the moment the money stops is not a spiritual relationship.

Now compare this with another tradition—without any insistence, just observe. Whatever is placed in a Buddhist bhikkhu's bowl—a handful of rice, one fruit, or nothing at all—he does not even look at who gave what. He does not ask, does not expect, does not enquire about the giver's caste, does not count the amount. The dana is accepted; conditions on the dana are not. This is what has been called gupt daan—secret giving—where the giver's pride does not swell and the receiver's dignity is not wounded. And this tradition has continued unbroken for two and a half thousand years—in Tathagata Buddha's time, bhikkhus walked out with bowls just like these, and they still do today. Thousands of years have passed, yet in this tradition no rate-list was ever made, no gaddi established, no contract drawn up. A system that has not been corrupted in all this time must have something at its foundation that stands above transactions.

And the biggest thing—here, calling a bhikkhu is not even compulsory! To remember the Buddha, no one is needed—sitting at home, with a calm mind, his thoughts and teachings can be heard and understood together. No ritual remains incomplete; no ceremony is broken. And what's more—the Buddha himself said: do not accept even my words merely because I have spoken them; test them with your own intellect—if they seem right, accept them; if not, reject them. Think about it—on one side, a system where asking a question is itself a sin; on the other, a teacher who himself says, question even me. Where accepting or not accepting is itself your freedom, there is no fear, no punishment, no middleman. And where the middleman is not even compulsory, the middleman's business cannot stand at all.

On one side is the system where the fee is fixed, the muhurat has a rate, the sankalp money is separate, and without the purohit the ritual is declared 'incomplete'—and on top of that, he must be of one particular caste, or punishment is prescribed. On the other side is the tradition where behaviour does not change whether you give or not, where dhamma does not break whether you invite or not, and where the right to read the Dhamma scriptures has been given to everyone—the Tathagata himself granted it before leaving. Which relationship is a business and which is Dhamma—decide for yourself.

Why Is a Middleman Needed at All?

It is said that God resides in every particle. If that is true, then the same God resides in the temple at home too. Then why is a middleman needed for worship? Or is the God at home less powerful, which is why one must go to the big temple? And ask yourself this too—is your trust in God, or in that crowd? Because if the trust were in God, He would be found just as much at home; a mind that runs toward the crowd reveals that what is at work there is less faith and more display and imitation. If God is omnipresent, how does the middleman's business survive? And if nothing works without the middleman, then how is God omnipresent?

And one more thing, true of every village and every city. When a temple is built, who gives the chanda? You. Who carries the bricks? You. Whose labour goes into the construction? Yours. And once the temple is built, its control, its gaddi, its offerings—into whose hands do they pass? This question is not bitter; it is simply direct. The house that was built with your money—why does someone else set the conditions for entering it? Think about it.

Adding 'Ji' Automatically—A Chain That Has Become a Habit

When 'ji' attaches itself, without thought, only to the surnames of the so-called upper castes, it is not humility speaking—it is generations of mental conditioning speaking. And note, this is not limited to speech. In WhatsApp and Facebook comments too, 'Pandit ji', 'Maharaj ji' gets typed automatically. The conditioning has travelled down to the fingertips.

This is the subtlest form of that very system we discussed in earlier articles—the one that had fixed even people's names: whose name would carry 'Das' and whose would carry 'Sharma'. When chains stop being visible and become habit, that is when slavery is complete.

☀️ So from today, adopt one simple rule. Give respect to all equally, or give it to the one who has earned it.
Say 'ji' to the teacher—he gave knowledge to your child.
Say 'ji' to the doctor—he saved a life.
Say 'ji' to your parents—they made you.
And say 'ji' to the people of your own community with the same right—because respect does not diminish by being shared; it grows through equality.

Respect is earned through deeds, not through birth. The Constitution has given you the right to equality. In Babasaheb's India there is no king and no pauper; no one high, no one low.

The Buddha's Land, Your Roots

And finally, remember this—this land is the Buddha's own land. It was here that he attained enlightenment, here that he gave his first sermon, and from here that the message of compassion and maitri went out to the whole world. The Bahujans' bond with the Buddha is not a new relationship—it is a return to one's own roots. Babasaheb did not choose this path casually; after decades of study he found that the respect, equality, and freedom the Bahujans are searching for lies preserved in the tradition of their own ancestors. Do reflect on this!

Our Bahujan brothers and sisters—elder or younger—keep this always in your mind: the lock you are told you are trapped in—its key is in your own hands. Whom to give respect, whom not to—that decision is yours. Before whom to bow, with whom to stand as an equal—that decision is yours. The day you turn that key, no system can keep you bound.

‼️ You are Bahujan. That is your truth, and that is your true strength.

In the end—we are under no compulsion to accept anyone, and under no fear in rejecting anyone. And that is the beauty of living in Babasaheb's India—where a thought is not imposed, it is placed before you, and the right to decide always remains with you.

Jai Samvidhan, Jai Moolnivasi, Jai Shahu, Jai Periyar, Jai Birsa, Jai Johar, Jai Mandal, Namo Buddhay, and Jai Bhim.

Not Speeches: Judge Time and Intent

Every election, the same scene repeats itself. People who were nowhere to be seen for years suddenly appear at the last moment and become your well-wishers. One who comes to the field only at harvest time has not come to serve; he has come to reap. This activity is not service. It is preparation for the harvest.

Salutations to our forebears, but eyes on the present.

To the great souls who built the path for us and struggled for us, we offer our respectful salutations. Their debt we will never forget. But their true honour lies not in chanting their names like a rosary; it lies in carrying their work forward. Today's test will be judged by today's conduct, not by old memories.

Babasaheb said it clearly: the key to power is the power of the pen. The Bahujan samaj is 90% of this country. The key is in your own hands. So think. When it is you who hands over the key, why are the locks placed on you? Why is your voice never heard?

The answer is harsh, but true. A key handed over without testing keeps reaching the hands of wolves sitting in sheep's clothing. And one who has no concern for your welfare, why would he ever move the pen in your favour?

A word on the role of the media.

In the media, many narratives are manufactured. Sometimes to make you look small, sometimes to inflate someone else's importance. Pay no attention to any of it. The population is yours. It is from this samaj that the country runs, and it is from here that the key to power emerges. Otherwise, think for yourself: those who stand against the ideology of Babasaheb and Tathagata Buddha all year round, why do they suddenly turn cool as soon as elections arrive? Why do they suddenly become humble? Because in the end, their business runs only by misleading our simple, trusting samaj. So let anyone build whatever narrative they wish; the power is given by the Bahujan samaj alone.

And one more thing our samaj must reflect on: they stand by their own even in the wrong, and we abandon our own even in the right. This habit must now change.

Tathagata Buddha said: Appa Deepo Bhava. Be your own lamp.

Do not fall into blind devotion. Do not decide on anyone's word, not even ours. Simply see for yourself: who stayed among you, and who appeared only at election time. Who struggles on the ground, and who only speaks from the stage. In whose time and whose intent lies the truth.

Your vote is your greatest power. Cast it not by habit, but by thought. Give it to the one who is working for you, not to the one who has come to reap the harvest. The vote is yours; the decision is yours. Times are changing. This century belongs to the Bahujans. You are Bahujan. That is your truth, and that is your real strength.

Jai Samvidhan, Jai Moolnivasi, Jai Shahu, Jai Periyar, Jai Birsa, Jai Johar, Jai Mandal, Namo Buddhay, Jai Bhim.

What is your opinion on this subject? Do write your thoughts in the comments, and share this with your Bahujan companions, so that this thought also reaches those whom no one has yet reached to tell.