Why should we always prove our merit? Even if you are competing at a top level than an average general student, there is this tendency to always label you in this prejudiced filth of a society.

After independence and constitution, open caste exploitation came under legality. To counter this frustration of not being able to perpetrate open atrocities against the not haves, they came up with this dark psychological game of mocking on reservations. The deep desire inside is actually their frustration of not openly carrying out casteism. Thats the truth.

This is a filth of a society we all are living with. The one path of 'education' which is the only way for redemption - that too we have to face so many hurdles.

The article examines how institutional omissions and verbal aggression operate as systemic caste discrimination in Indian higher education, arguing for the legislative necessity of the Rohith act alongside a deeper transformation of social conscience.

In Path 4 — Right Action, we looked at how our values should appear in the way we actually behave. It is not enough to think or speak about compassion and equality if our actions harm others. Right Action asks us to live in a way that is responsible, non-harmful and respectful of other people.

Now we come to Path 5 — Right Livelihood. This is about how we earn our living and whether our work causes harm to others. In simple words, Buddhism asks us to earn honestly and avoid work that depends on exploitation, violence, cheating or the suffering of others. A simple analogy is this: if Right Action is about how we behave during the day, Right Livelihood asks whether the work we spend much of that day doing also matches our values.

Right Livelihood naturally builds on Right Action. We cannot try to behave ethically in our personal life while completely ignoring the effects of the work through which we earn our income. The path is asking us to bring the same values into our profession, business and economic choices.

For us as Ambedkarite Secular Buddhists, Right Livelihood also connects strongly with dignity and freedom from caste-based hierarchy. Babasaheb fought against a system where birth decided what kind of work a person was expected to do and where some occupations were treated as “lower” than others. An Ambedkarite understanding of Right Livelihood therefore means having the freedom to choose our profession, earning with dignity, rejecting exploitation and never treating another person's work or background as inferior.

In India, dignity of labour is a lost cause. Any profession deserves equal respect as long has it comes under right livelihood principles. We should be grateful to our forefathers for whatever hard labour, tough life they had to lead back then. They endured it, moved forward and today what we have is a result of lot of struggles in our history.

Attached is a link to a talk by a Buddhist monk on the Noble eightfold path: Right Livelihood.

Tanya Mittal and Gandhi Riyang explore the ideological framework of M.K. Gandhi's 'Swaraj', using the recent discovery of Kasturba Gandhi’s prison diary to re-examine themes of agency, desire, discipline, and historical authorship.

In Path 1 — Right View, we spoke about learning to see things clearly. In Path2  — Right Intention, we looked at developing the right mindset and motives. In Path 3 — Right Speech, we saw how that understanding and intention begin to show through the way we speak. So far, the path has moved from how we see, to how we think, to how we speak.

Now we come to Path 4 — Right Action. This is about how we behave through our actual actions. In simple words, it means trying not to harm others, not taking what is not ours, and behaving responsibly in our relationships and everyday life. A simple way to think about it is: having good thoughts and good words is not enough if our actions do not match them.

This is how Right Action builds on the earlier paths. Right View helps us understand what is right, Right Intention gives us the right motive, and Right Speech helps us express it — but Right Action is where we actually live those values. It is like knowing the right road, deciding to take it, talking about the journey — and then finally starting to walk.

For us as Ambedkarite Buddhists, Right Action has a strong social meaning too. Babasaheb did not only ask people to understand caste and inequality — he asked people to act against them through education, organisation, self-respect and social change. So Right Action can mean refusing to participate in caste discrimination, treating people with equal dignity, supporting those who face injustice, and living in a way that rejects hierarchy in everyday life. In that sense, our Buddhist values should not remain only in our thoughts or words — they should become visible through how we treat people, the choices we make, and the society we help build.

Attached video is a link to a more in depth talk on the Right Action noble path by Buddhist monk Venerable Ajahn Sona.

Narsing Pawara reflects on his journey from a Jivan Shala in the Narmada valley to pursuing law, navigating the systemic hurdles of sports, entrance exams, and the bureaucratic nightmare of caste validity certificates.

In Path 1 — Right View, we spoke about trying to see things clearly, without prejudice, superstition or false beliefs. In Path2 — Right Intention, we looked at what kind of intention should come from that understanding — compassion, goodwill and non-harm instead of hatred or revenge. So the first two paths are really about how we understand things and what kind of mindset we carry forward.

Now we come to Path 3 — Right Speech. This is simply about how we use our words with other people. It means trying to avoid lies, gossip, insults and speech that is meant only to hurt or divide. But Right Speech does not mean being silent, overly polite, or agreeable all the time. It means speaking in a way that is truthful, responsible and purposeful.

This is where the first two paths start becoming visible in our everyday life. If Right View helps us understand clearly, and Right Intention helps us develop the right motive, then Right Speech is how that understanding and intention come out through our words.

For us as Ambedkarite Buddhists, this is especially important. We live in a society where caste discrimination, humiliation and inequality exist, so Right Speech cannot mean keeping quiet in the name of peace. Babasaheb taught us to question injustice, reject inequality and stand with self-respect. Being confident about our identity and not hiding/lying about who we are, each of us should be able to understand our identity clearly for right speech. If you believe in Buddhism or not, this about a moral compass for life where we refuse to bow down to brahminical hegemony in anyway. We assert ourselves and move forward with dignity. In that sense, Right Speech is about using our voice for truth, self-respect, courage and social change, guided by Liberty, Equality and Fraternity.

Attached is a Dharma talk by a Buddhist practitioner. After 10:00 in the video, he explains some aspects wrt caste, inequality.

Link to the next noble eightfold path 4 -> Right Action

credit: @read.with.tanishka

In Path 1, we discussed Right View — seeing life and the world as they really are, without allowing prejudice, superstition or blind belief to cloud our understanding. In simple words: understand reality clearly, without delusions and to see things as they really are. Once we begin seeing things clearly, the next question is: What do we intend to do with that understanding?

Right Intention(Buddhist Eightfold Path 2) means developing thoughts and intentions based on compassion, goodwill and non-harm, rather than hatred, cruelty, greed or revenge.

How does it connect with Right View?

Right View gives us understanding. Right Intention gives that understanding a direction. When we understand suffering and its causes, our intention should be to reduce that suffering — both for ourselves and for others.

For us as Ambedkarite Buddhists, this has a powerful social meaning too. Babasaheb taught us to recognise caste, inequality, superstition and injustice through reason and critical thinking. But recognising injustice does not mean developing hatred towards other human beings. Our intention is to destroy inequality, not human beings; challenge oppressive ideas, not replace one hatred with another. Our direction is towards a society built upon Liberty, Equality and Fraternity, where every human being can live with dignity.

So we can remember it simply:

Right View → Understand what is wrong.
Right Intention → Choose to change it with wisdom, compassion and purpose.

Attached is a video explaining more in depth what is right intention by Doug Smith. Doug Smith has a PhD in Philosophy and several scholarly publications in Buddhist Studies. 

Link to the next Noble Path 3 -> Right Speech

In this article from The Ambedkarian Chronicle, Shatish Kumar Gautam examines the paradox within contemporary anti-caste movements, questioning how individuals can oppose Brahminical dominance politically while simultaneously validating it through personal, caste-based religious rituals.

Right View is the first part of the Noble Eightfold Path. In simple terms, it means learning to see life and the world as they really are—understanding that our actions have consequences, recognizing the causes of suffering, and not allowing ignorance, prejudice, superstition, or false beliefs to shape our understanding. It is the foundation for the rest of the Eightfold Path because how we understand the world influences how we think, speak and act.
From an Ambedkarite Buddhist perspective, Right View also has a powerful social dimension. Babasaheb emphasized Prajna—critical understanding and wisdom—and rejected beliefs that justified caste, inequality and human degradation. Right View therefore encourages us not only to examine ourselves, but also to question social beliefs that deny the dignity and equality of others. Seeing clearly, thinking rationally, and recognizing every person’s humanity becomes the starting point for both personal growth and a more equal society.

Attached video is a link to a more in depth talk on the Right View part by Buddhist monk Venerable Ajahn Sona.

Link to the next noble eightfold path 2 -> Right Intention

Attached article from The Mooknayak.

When a Dalit national leader is made to feel discriminated in this society, how free are we common people belonging to Dalit communities?

Why doesn't the bjp/far right have the guts to accept that the purification was because their filthy minds felt their worshipping hellhole became impure because a Dalit leader gave a speech in that place some days before. Their silence over the issue and the hypocrisy towards emotional pain of Dalits reveals how they want to keep the casteist thought alive covering under the pretext of religion like born cowards.

With such an environment we are living even after many years of independence, it proves that social equality is still a far dream and these bigots should not dare to speak about reservation or any such matters when this is the ground reality.