Jai Bhim Network

Author: Pardeep Attri, an ambedkarite blogger, a Punjabi volunteer of Jaibhim Network in Hungary.


Buddha was the first great reformer in the ancient society and Dr Babasaheb Ambedkar believed that Buddhism could be called as a revolution. A religious revolution that turned into social as well as a political revolution when Mauryan king Ashoka embraced Buddhism.

Dr Ambedkar also came to conclusion after going through the ancient religious books that pre-Buddhist Aryan community did not have developed any moral sense or social values. It was Buddha who started the moral and social revolution in the society.

Rohingya a minority community in Myanmar (Buddhist nation) is treated worse than animals and doesn’t have any rights and not considered as the citizen of Myanmar despite living there for hundreds of years. Their freedom of movement is restricted and have almost zero access to jobs and medical facilities. Their condition is worse than the condition of black South Africans under apartheid but still, Rohingya’s struggle doesn’t make into world news. Hundreds and thousands Rohingya have been displaced from their homes since the last couple of decades.

The latest Rohingya exodus began on 25 August after Rohingya Arsa militants attacked more than 30 police posts with sticks and machetes. Does this give any right to so-called Buddhist mobs and Myanmar military to kill thousands and force hundreds of thousands to leave their homes and rape thousands of innocent girls?

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Dr. Ambedkar Jayanti Celebration at Hungary

2016.05.02. Categorized: Uncategorized   

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It had been obvious to me, as it has been over the years, that Tibor and János are really stretched personally. The school now has 250 students and it is obviously working really well. All those students are Gypsy children, or mostly, and many have found themselves excluded in the State school system. Or have had such poor teaching that they might as well never have been at school. I was told that a quite high proportion of students arrive having supposedly finished primary school, often in their mid teens, but virtually unable to read, write or do simple arithmetic. The school has to find out where students are and then bring them forward. Increasingly they are getting high school graduates and a few have gone on to University.

It’s very apparent to me that the whole atmosphere in the school has changed since I first started coming. Students are much more friendly, much more open and less unpleasantly unruly or rude. János, Tibor and Kubu with Benu, another mitra who comes from the Gypsy settlement nearby, are all obviously very good teachers and communicators and they’ve gradually formed a gifted staff - not easy in such a remote area with such poor facilities. Few people will want to work in such difficult circumstances with Gypsies. The effect on these young people is unimaginable. For most boys until now life promised simply a series of jail sentences and desperate impoverishment often palliated only by drink and various kinds of deep drugs - the so-called legal highs. Early death is almost mandatory. Girls start having babies almost a soon as they’re fertile and are old women at 50. The school and the other work that János and Tibor do with their college friends is offering opportunities where none existed before. But they are so stretched. Sometimes when I come I hardly get to see them because they are just dealing with one crisis after another and are exhausted.

This time I discovered they had a number of apparently petty problems that they could not find anybody to solve. I found out, for instance, that the central heating system wasn’t working on one side of the house and winter is a-comin’ in. So, being a little bit of a handyman, I thought I could help at least in that way and I did manage to work with János to get it going. After I’d finished we’d finished. Tibor and János expressed their frustration. They are getting the school running so well but they can’t get anybody to fix the central heating.

This is one of the problems of working in such circumstances. And we see very much similar things in India too. Where people have been marginalised for generations they stop taking responsibility. They don’t even think they can take responsibility. Leaders tend simply to exercise power and to accrue to themselves great advantage from their leadership rather than bestowing advantage on others through it. Poverty and marginalisation make for passivity. There are very few people able to take much responsibility and so it all falls on Tibor and János. Of course people are beginning to take more and more responsibility and in time they will - the ‘Gypsy problem’ will disappear. That is what we are seeing in the third and fourth generations after Dr.Ambedkar. But now all the burden falls on these two magnificent men with a few others coming up around them.

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Towards the end of October Srimala and I drove all the way across the Island to her sister’s house, near Stansted Airport. And the next morning I was dropped off at the airport and flew on to Budapest. There I was met by Miklós, a mitra from a gypsy community in Southern Hungary who is my usual guide when I come to Hungary. We spent the first moments of our drive catching up on the political situation in Hungary which from most points of view is pretty dire.

Just a week or so previously the governing party, Fidesz, had won a great majority of the local government elections including Budapest, which is the most “liberal” city in Hungary. This gives the prime minister Victor Orban, a very dominating position in Hungarian politics, which he is exploiting to the full, centralising authority and entrenching his own party in control, for instance, of the press commission, the constitutional court and all the supervisory organs of State. Naturally our Gypsy friends are very upset and disturbed by this because especially in Northern Hungary where our main work is all the local governments are dominated now not merely by Fidesz but by Jobik, a party that it is hard to call anything but fascist with explicitly anti-Gypsy and anti-Jewish rhetoric.

Miklós is in charge of I.T. at the Buddhist College, the Dhamma Gate, in Budapest, which is a strange survivor from the liberal opening up of Hungary after the end of the Communist system. He drove me to a flat owned by János, a mitra who is the president of the Jai Bhim Network, the organisation through which our mitras work in Hungary. He has bought himself a very nice two-room flat in an old apartment block not far from the centre of the city.

It is a typical central European style building with a large open courtyard going up six floors with metal balconies running all the way round by which one gains access to the separate flats - you could see this in many Hungarian films e.g. Fateless. János’ flat is right on the top floor and although it does not have a view, it feels very isolated and tranquil. He’s done it up beautifully and it’s clearly a place that he loves and where he feels able to relax, after all the struggles to keep the schools running in Northern Hungary. Here we sat and waited, watching an enormous flat screen television with a Gypsy band from Romania belting out very lively and witty music - I recommend the Shantal & Bukovina Club Orchestra if you want to liven up your party. János and Miklós then began initiating me into other bands including Gogol Bordello, a group with which I was already familiar.

Then Tibor came up along with a young Indian who is studying for his Phd at the Central European University in Budapest. Vinod knows Maitriveera Nagarjuna and I think I might myself have probably met him in the crowds at Jawaharlal Nehru University in Delhi. Interestingly his Phd is on the subject of discrimination within the Indian diaspora communities in England, about which there has recently been quite a bit of talk, since there is strong evidence of caste discrimination: I’ve been told by young English Buddhists of Punjabi origin that there are caste-based gangs in their schools and that the Jat caste, which is the dominant one, sometimes torments Buddhists and other Dalits (they also informed me that much Bhangra music in Punjabi is openly casteist).

And then a German film-maker, now living in Austria, turned up, Stefan Ludwig. He is making a film about the Jai Bhim Network, based especially on János and his movement into Buddhism. Maitriveer and I met him last time we were in Hungary and encouraged him to make the link between the Movement in Hungary and the Movement in India - and that is what he is going to do. He and his crew are bringing Tibor and János and another mitra to India at the end of November and will be filming them at the anniversary of Dr. Ambedkar’s cremation in Mumbai on the 6th December as well as bringing them up to Bhaja. We talked through all the necessary arrangements and he formed his basic plan - recognising that anything could happen.

After lunch we drove off in a cavalcade towards Slovakia. This involved miles and miles of wooded valleys with hardly a settlement anywhere. At one point the road simply disappeared into a morass of mud and we had to retrace our steps and find another route. As always in crossing the border into Slovakia from Hungary there is an almost startling change in the quality of the roads and even the general appearance of houses and public facilities - in Slovakia they are noticeably better. Hungary always used to be much wealthier and better cared for than Slovakia, especially when it was part of Czechoslovakia. But in more recent times, partly because of European Union funds, Slovakia has leapt forwards and Hungary has slipped back, ruled by it’s kleptocracy.

As we went through a few small villages we couldn’t help noticing that the proportion of Gypsies to Slovaks was much higher than it would have been to Hungarians in Hungary. I believe that the population of Gypsies in many areas in Eastern Slovakia is more than 20%. We were in an area of Slovakia where there are many Hungarian speakers - indeed before 1919 and the Treaty of Trianon this was part of Hungary and briefly was re-annexed by courtesy of Hitler. In the town that we were heading to we were told that 17% were Hungarian speakers.

This town is called Sepsi in Hungarian and Moldava nad Bodvou in Slovak. There is a large Gypsy colony here, where people live in the worst conditions I’ve ever seen humans occupying. The main settlement is about three kilometres outside the town in a disused industrial wasteland amid piles of rubbish and with an open sewer running through the middle. There are two very battered apartment blocks, crumbling and often windowless, and then what in India would be called ‘clusters of hutments’: huts patched together out of wood and plastic and broken corrugated sheeting. 700 people live here of whom about 500 are children.

Not long before my previous visit sixty riot police had entered the settlement and systematically beaten up all the young men. This had become a national outrage and the settlement has since received quite a bit of attention. One of the major forces in the settlement is a Gypsy women, Irma, of formidable character and effectiveness. Her brother, who had been addicted to glue for many years, now studies at our Dr. Ambedkar High School in Hungary, along with two or three others. This is easy enough for them to do because although they are in Slovakia their official language is Hungarian - although the language of the settlement is Romany, a language noticeably closer to Hindi.

When I visited last time with Maitriveera Nagarjuna and Satyadasa I found a visceral revolt arising in me in what I saw - humans should not have to live like this and they don’t have to. I felt I should just stay there and help - but knew that probably my best help was in supporting our mitras who, being Gypsies themselves, have a natural line of communication and understand the situation far better than I could. Human beings don’t have to live like this if other human beings chose to stop it.

Igor came with János, Tibor, Kubu, Anikó and Miklós to Maes Gwyn in May, when we did four days of retreat together, running through the five aspects of Dhamma practice. He knew nothing about Buddhism and found much of what we did a bit strange. However, it was very clear in the shrine room that he was meditating deeply. On the last day of their time in Wales we’d gone to the beach at Porthmadog and then on to Harlech Castle. This was the first time Igor had seen the sea.

After they left Maes Gwyn they went to the LBC where they were treated royally, which pleased them greatly. We’d fixed up through a mitra at the LBC, a meeting with a Euro MP who was very sympathetic to their position and already seemed to know quite a bit about the difficulties that they faced. Through a cousin of Jnanavaca’s they visited the House of Lords and were able to sit in the Stranger’s Gallery and watch a debate. We were told before hand that there was a strict dress code and that men would have to wear suits and ties, so they’d all gone down to Lama’s Pyjamas and had great fun being kitted out and in the end sailed in like lords.

All of this and his contact with János, Tibor and Kubu and others has made a big impression on Igor and he now considers himself to be a Buddhist. So he wanted me to come and give a talk in his town and he’d organised a programme in the cultural hall of the local authority and his sister and other friends has managed to persuade some Hungarian speaking Slovaks who were standing for the city council elections to attend.

So rather than the settlement we found ourselves in a civic building, quite new and well appointed, with about 40 people waiting. We were greeted with great warmth by Igor and Irma and almost immediately ushered to the front where I sat behind a table with János on one side and Tibor on the other. First of all the notables introduced themselves: that is the candidates for the local elections, and then Tibor spoke about the Dr. Ambedkar High School and János about the Jai Bhim Network - at least this is what I think they were talking about because my Hungarian is extremely rudimentary.

Then I was asked to speak. I must admit I was extremely unsure of what I was doing there and who I was talking to and about what, although Tibor had briefed me that I should give the background to their work. I stood to speak and, as usual, there was a little discussion about who should translate me. Anikó, a Dhammamitra whose brother is János, was elected and came to stand beside me. I was very pleased because I know she has excellent English and translates really fluently. However she’d come with her granddaughter, a very lively two year old, who was not at all happy that her grandmother was not with her and started complaining volubly. Anikó tried translating with little Anna in her arms but it was just not possible. So Tibor took over and he too is an excellent translator.

I’d picked up as people were speaking the phrase “Gypsy problem” (or rather “Roma problem” - there is some debate about whether to use ‘Gypsy’ or ‘Roma’, I’m guided by János who should know who prefers to be called a ‘Gypsy’ because ‘Rom’ simply means ‘person’ or ‘man’ in the Romany language and therefore indicates only a portion of the total Gypsy community: so he prefers ‘Gypsy’ and therefore I do).

“Gypsy problem” “Gypsy problem” “Gypsy problem”: this is what I heard. So I started off by saying this is what I’ve heard but there doesn’t have to be a Gypsy problem. The Gypsy problem can be ended. And I know this because I’ve seen very similar marginalised, excluded and suppressed communities in India, who were considered a problem, come forward. And the way they’ve come forward is by taking responsibility for themselves and gaining an education. I went on to explain that this happened in the course of conversion to Buddhism - and here I think I made a tactical error because I appeared to be making a conclusive connection between the ending of the Gypsy problem and becoming Buddhist which is clearly not what the Slovaks wanted to hear, being mostly Catholics or Calvanists. It’s probably not so much of a problem for most Gypsies because, although they’re often Christians, they have no active participation in the Church, even being effectively excluded from normal services. But I hadn’t quite gauged my audience. Whether this has has any long term disadvantage it’s difficult to say. But I hope not - sometimes I’m appalled that how ignorant I am of the subtleties of so many situations everywhere and I unwittingly put my feet on to somebody’s toes.

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Then we all piled into cars and sped up the… by Dharmachari Subhuti

2014.11.21. Categorized: Uncategorized   

Then we all piled into cars and sped up the motorways to the border of Slovakia. The Jai Bhim Network runs a school in a small village about 20 miles from the border called Sajokaza. The village has about three thousand inhabitants, roughly 50:50 Gypsies and Hungarians although the Gypsy child population greatly outnumbers the Hungarian.

We were taken to the community house, a quite large premises in the centre of the village where János, Tibor and Kubu live with a number of other teachers and students who are from other parts of Hungary. Presiding over the kitchen was János’ mother, a remarkable old lady who, though illiterate, herself has raised a large family of active and intelligent children many of whom are playing a leading part in the struggle for the uplift and integration of Gypsy communities. She and her family come from a group of Gypsies living mainly in Southern Hungary who speak Beyash, a language related to Romanian, but separated from it in Hungary for many generations. Mrs Orsós had of course prepared us an excellent meal - vegetarian for my sake which she clearly did not altogether approve of. Throughout my time there she continued to churn out copious quantities of delicious, if not exactly slimming, food - the highlight for me being pancakes filled with cream cheese.

The next morning we drove down tho the school on the other side of the village for meditation having to negotiate the extensive road diggings all the way through the village - or almost all the way through. With European Union funding the village council is laying a new sewage system. So they had dug up all the roads through the village first and then started to put the pipes in thus creating maximum confusion. When we got to the school which is right on the edge of the village with the Gypsy settlement just beyond it I couldn’t help noticing that the roadworks stopped. The Gypsy settlement is not included in the sewage system! When the mayor was challenged about this he apparently said that since the Gypsy settlement has no running water they don’t need sewage! And anyway even if they did have water they wouldn’t be able to pay water rates! What can one say? And this is funded by the European Union it seems.

We meditated in the shrine room which has a brick shrine at one end with a standing Thai Buddha and photos of Dr. Ambedkar. In the corner a large wagon wheel rests against the wall - a symbol of both the Dharma and the Gypsy’s former itinerant life. Over the school’s entrance there is the traditional crest from Nalanda: two deer sitting each side of a wheel - this time clearly a Gypsy wagon wheel which also is a wheel of the Dharma.


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1720 (You will need this technical-number if you would like to offer one percentage of your tax to Our Inspiration.)----

Our Inspiration 1st Part

Our Inspiration (1st Part)
Jai Bhim is a cheerful greeting. Ten million Indians greet each other in this manner. They're the Dalits who are a proud community. They inherited an extremely difficult life. Their parents and grandparents and untold generations before them were outcasts in society. Even today they still encounter prejudice and experience helplessness.
For more than a millenium their ancestors lived as outcasts. People had a horror of touching them. Others even avoided being in their proximity as their shadow was considered polluting. If they went to school they were seated separately, If they were able to obtain work they did the dirtiest and lowest paid jobs.

Our Inspiration 2nd Part

Our Inspiration (2nd Part)
With their greeting of Jai Bhim they remind each other of their own successful revolution in 1956 for their human rights. Their cause is sacred. It inspires us here in Hungary, as we also face segregation and prejudice today. We would like to know discrimination is a thing of the past.
The dalit's story is like a fairy tale.

Our Inspiration 3rd Part

Our Inspiration (3rd Part)
Once upon a time, a hundred years ago, there lived a seventeen year old untouchable boy in a big family, His name was Bhim. He was the youngest child among 14 siblings. He surpassed all of them because of his brilliant mind. A wealthy maharaj acknowledged his poverty and bestowed a scholarship on him. Bhim was aware that Indian schools were being discriminatory and practiced segregation. Therefore, he tried his fortune in London and New York where he achieved university degrees. He received the title Dr. Ambedkar when he returned home to serve his people as a barrister.

Our Inspiration 4th Part

Our Inspiration (4th Part)
Nevertheless, he was considered as an untouchable in accordance with the holy books of the Hindu religion. Therefore, he convened with his friends and publicly burned Manu's Laws, the Hindu holy script which bids the Hindu to hold the Untouchable in disdain. He became a human right fighter and his authority was constantly growing throughout the whole country. When India gained independence in 1947 he was nominated as law minister. He was entrusted with drafting the Constitution for the country. He wrote in it that discrimination is forbidden.

Our Inspiration 5th Part

Our Inspiration (5th Part)
In his old age the Dalit people addressed him with veneration as Dr. Babasaheb. He and his laws, however respected they were, he still stared frustratedly at the discrimination existing all over the country. He decided then to show the people a spiritual alternative. As our judgment is determined by our faith, he took an oath: "I was born a Hindu Untouchable. It was beyond my power to prevent that but I declare that it is within my power to refuse to live under ignoble and humiliating conditions. I solemnly assure you that I will not die a Hindu". He abjured hindu religion that had brought so much suffering and humiliation to the Untouchable people (today's Dalits).

Our Inspiration 6th Part

Our Inspiration (6th Part)
He studied thoroughly all the faiths of the world. He was seeking a religion which fitted together with reason, with modern science, and which declared liberty, fraternity and equality amongst people. He decided to follow the path of the Indian prince who lived 2500 years ago: he would be a follower of the Buddha. This was a decision of profound importance for the Dalits because the Buddha is venerated thoughout the world, and India is entitled to take pride in her great son. Dr. Ambedkar showed his astuteness: all of us can choose the way to be respected, we can change our fate for the better. Hundreds of thousands followed Ambedkar to the magnificent ceremony in Nagpur in October 1956. This was the rebirth of Buddhism in India. Babasaheb died six weeks later.

Our Inspiration 7th Part

Our Inspiration (7th Part)
Those who at that time embraced a new world view with him, they are today grandfathers and grandmothers. Their grandchildren are as numerous as the whole population of Hungary. They follow Ambedkar's example: they face even the biggest difficulties in all things - to study and to exercise their human rights.

All of the Parts in One

Our Inspiration

  • Chandrakirti: I like ur views on Bhim Jayanti... And i jst can say "Jai Bhim".....
  • Sunil Sagar: Jai Bhim Janos it's great seeing Dr. Ambedkar's follower in Hungary. The Emancipator, The god of Small. What Millions of god and goddess of Hindu's c
  • Ashwin Jangam: Struggle for liberation of Mulnivasis When freedom struggle of our country was going on, we were dual slaves. The Arya Brahmin
  • Ashwin Jangam: Jaibhim Abhinav Thank you Abhinav for putting up a superb photos of our ancestors to know our peop

Table of contents


    President: Janos Orsos

    H-3720 Sajókaza, Rákóczi F. u. 29.

    H-3720 Sajókaza, Sólyom telep 7-9.

    Further field of activity places:
    H-3600 Ózd, Petőfi út 18-20.
    H-3659 Sáta, Kolozsvári út 5.

    (+36) 48-349-209, (+36) 48-788-275

    International Bank Account Number:
    IBAN HU52 1200 1008 0015 6776 0010 0009
    SWIFT Code: UBRTHUHB (Raiffeisen Bank)


Educate, agitate and organise! (Dr. Ambedkar)

Illustrious Day

We wish a Happy Nameday to all visitors called Ferenc!

Memorial Schedule

24 September: Pune Pact between Gandhi and Dr. Ambedkar in 1932

14 October: Conversion in Nagpur of Dr. Ambedkar and his Dalit followers in 1956: “Dhammadiksha” or “Dhamma Chakra Pravartan Din”

28 November: The Day of Orientalists (Körösi Csoma Sándor started his mysterious Eastern journey in 1819.)

5 November - 14 December: The Lőrinc family in Sajógalgóc gave shelter to four Jewish youngsters who had escaped labour camp.

19 January: Martin Luther King Day

11 February: The Day of Freedom in Religion: In 1676 the dutch admiral Michael de Ruyter freed the Hungarian galley slave praechers: e.g. Túróczi Végh András from Fülek, Kálnai Péter from Putnok, Szalóczi Mihály from Zubogy

14 April: Birthday of Dr. Ambedkar

2 May: Birthday of the Buddha

2 August: The Day of Gypsies’ Holocaust in 1944

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