केसमुत्ति सुत्त या कालाम सुत्त तिपिटक के अंगुत्तर निकाय में स्थित भगवान बुद्ध के उपदेश का एक अंश हैं।
The image of the Buddha, cross-legged and meditating, appears increasingly in magazines and on television in the West. But who was the Buddha?
Here we see the Buddha as a historical figure, a warrior prince searching for the truth; in the context of the evolution of the human race, as the pinnacle of human perfection; and as an archetype.
The phenomenon known as “Buddhism” embraces an uninterrupted process of communication through which the Buddha’s followers have been guided and inspired for 25 centuries. Communication is a living, evolving thing, and for all its continuity the Buddhist tradition presents the modern student – and practitioner – with a bewildering array of cultural, philosophical and practical forms. This work describes and correlates these diverse manifestations – in Buddhism’s homeland of India, and in its spread across Asia, from Mongolia to Sri Lanka and from Japan to the Middle East. Drawing on recent historical and literary research, the author explains the basic concepts of Buddhism from all periods of its development, and places them in an historical framework.
In a letter dated 12 December 1935, the secretary of the Jat-Pat Todak Mandal (Society for the Abolition of Caste system), an anti-caste Hindu reformist group organisation based in Lahore, invited B. R. Ambedkar to deliver a speech on the caste system in India at their annual conference in 1936. Ambedkar wrote the speech as an essay under the title “Annihilation of Caste” and sent in advance to the organisers in Lahore for printing and distribution. The organisers found some of the content to be objectionable towards the orthodox Hindu religion, so intemperate in the idiom and vocabulary used, and so incendiary in promoting conversion away from Hinduism, that they sought the deletion of large sections of the more controversial content endangering Brahmanical interests.They wrote to Ambedkar seeking the removal of sections which they found, in their words, “unbearable.”.Ambedker declared in response that he “would not change a comma” of his text. After much deliberation, the committee of organizers decided to cancel their annual conference in its entirety, because they feared violence by orthodox Hindus at the venue if they held the event after withdrawing the invitation to him. Ambedkar subsequently published 1500 copies of the speech as a book on 15 May 1936 at his own expense as Jat-Pat Todak Mandal failed to fulfill their word.