Congratulating 10th-12th passed students

On Thu, Jun 25, 2009 at 8:23 AM, PrÅshåÑt <a1prashant@yahoo. com> wrote:

Dear Mr. Lakshman,

Jaibheem!

Thank you for your reply!

If you are located in Pune, I can send someone to collect it or I myself can come to you - so that we can even meet and talk.

Or if you are not from Pune, you could send me the cheque on my office address:
———— -
Prashant Gawai
Lead Engineer Product Development
Phone: +91.20.3056 6654
Cell: +91.9922464578
prashant.gawai@ symphonysv. com

Symphony Services,
Amar Apex, 5rd Floor,
Baner Road, Baner,
Pune - 411 045, India.
———— -

I am not sure if sending it via post/mail would be safe or not. If you are sure that shouldn’t be the problem.

I shall give the amount to event-manager after I get it and shall keep you posted on the event details.
However, if possible please try to make it for the event.

Thanks in advance!

SAKYA FOUNDATION GENERAL ASSEMBLY

ON JULY 5, 2009 SUNDAY

IN CHENNAI

(at Buddha Vihar, Mahabodhi Society, Egmore)

AGENDA :

1. Action Plan for three years 2009 - 2012 (i.e. Dhamma Workshops in all districts of Tamil Nadu).
2. Sakya News Letter. 
3. Responsibilities for new Committee.
4. Approval of Budget.
5. Fund Raising.
6. Any other matters.

ALL ARE CORDIALLY INVITED

For details,

Please Call any of the SAKYA DHAMMA SEVAKAS (SDS) at:

+91 9324067233, +91…, +91 9380060090, +91…, +91 9751882421, +91 9382898018, + 91 9443699368, +91 9365886535, +91 9283302172, +91 971008941, +91 9871801943, +91 9443354638
 

A Conference of African Americans and SC/STs: Understanding, learning and working together

VR1

MEDIA

FREE ONLINE TRAINING ON PRECEPTS AND TRADE-25

How Paaliyan / Palayan became Paariyan or Parayan????

The original language of present day Parayas or Pallas was Pali. They
were also called as Paliyan. The word changes over a period of time and
the name Paliyan became Parayan. In Tamil literature we find
interchange use of L for R and R for L. This shows the linguistic root
of present day Parayas and Pallas of so called Tamil Nadu.



Pali is another name for Sakya Nirutiya. Sakya Nirutiya is called Pali,
because it protected the words of Buddha (Dhamma). Pali means
protection. The Sakyans were called Paliyans or Pallas because they
were the protectors.



In the ancient days, there was no word Baudh. Baudh is a corrupted word
for Buddha. The Buddha Gaya is now known as Baudh Gaya. Baudh is a
Sanskrit word. In the entire Pali literature we do not find the word
Baudh. Rather the followers of Buddhas were called Sakyas. All ancient
inscription you find the word SAKYA……



In one of his discourse Buddha says, “All people when they follow
Dhamma give up their other identities and become SAKYAS as the
different rivers give up their identities like Ganga and Yamuna and
join in the great Ocean”.



Sakya is the identity of original Buddhist. They were Buddhists much
before Siddharth Gotama was born. At the age of five Siddhartha went to
a Sakya Vihara and worshiped a Buddha. Before the great renunciation he
saw a Sakya (Buddhist) Monk. This proves the long history of Sakya
Samana and their Buddhist tradition.



Sakyans are not converted and certified neo Buddhists. They are
original and ancient Buddhists. Those who believe that they are
converted Buddhists may break the Sila and just worship Buddha for name
sake. But those who realize their ancient path follw Dhamma seriously
and develop gratitude to Buddha and other Sakyans who spread the
message of SAKYA MUNI.



May all the Sakyans realize their original history and tradition.



May they all follow the Dhamma, the UNIVERSAL TRUTH……



Metta

Sakya

Dear Friends

Namo Buddhay and Jai Bhim!

Another great news, about 50 villages in Kannauj in
Uttar Pradesh have adopted Buddhism. Please read the news pasted below
and attached with this mail. You are also requested to circulate this
news in your circle/network. Please give it a wide publicity.

 

With Regards & In Solidarity

Umakant, Ph.D

New Delhi

 

 

50 villages in UP’s interior adopt Buddhism

AGE CORRESPONDENT

http://www.asianage .com/presentatio n/leftnavigation /news/india/ 50-villages- in-up%E2% 80%99s-interior- adopt-buddhism. aspx

 

LUCKNOW

 

June 16: A silent revolution is taking place in the backwaters of Uttar Pradesh. There is no media fanfare, no publicity and no hullabaloo either but the difference is palpable.

 

Nearly 50 villages in Kannauj district in the state
have adopted Buddhism in a big way. The people, who have embraced
Buddhism without much ado, are now making a difference to the lives of
others.

 

Caste and class aberrations are being erased,
people have given up non-vegetarian food and liquor and extravaganza in
functions like weddings and funerals are being cast away.

 

“The sun rises in these villages to the soothing
strains of Buddham Sharnam Gachchami — a prayer that is collectively
recited every day by the people in each of these 50 villages.

 

“Visheshwar Singh, a local resident, had embraced
Buddhism about a decade ago and he started inspiring others to follow
suit. Gradually, more and more people — particularly those belonging to
dalit communities — started entering into the Buddhist fold and, today,
nearly 50 villages in the district have a dominant Buddhist
population,” says Ram Rathi, a dalit who joined the Buddhist fold two
years ago.

 

“We are trying to adopt a more sincere and sober
way of life and rise above man-made divisions. I am a dalit but my
daughter was married into a Yadav family, two months ago. Both the
families have taken to Buddhism and it was this that made this
possible,” he informs. Some of the villages where Buddhism is slowly
becoming a way of life include, Madhonagar, Sarai Gopal, Nagla Bari,
Deenpur, Atiya, Barapur, Hayatnagar, Salempur, Gursahayganj, Saraiyya,
Majhpurwa, Talgram and Atrauli.

 

According to Rakesh Gautam, another dalit, the
social atmosphere in these villages has improved and the crime rate has
gone down as Buddhism has grown.

 

“With more and more people giving up liquor,
domestic and social violence has recorded a decline. Buddhism
emphasises non-violence and this has led to a downfall in the crime
rate. Majority of the people who have entered the Buddhist fold say
that they are more at peace with themselves and their families,” he
explains.

 

Saroj, a young housewife, says that ever since her
family embraced Buddhism and her husband, a daily wage worker, stopped
taking liquor, life has been much more congenial. “My husband no longer
beats me and we are happier,” she says gleefully.

Dear Dr Umakant,

 

Your report on Buddhism in Kannauj District is very encouraging.

 

It would be great news if and when any liquor shop in any of these
fifty villages closes down due to lack of business in the wake of
Buddhist influence. If more and more intercaste marriage takes place,
that also would be great news. I hope such news would be forthcoming.

 

I wish you are able to persuade some free lance journalist to
visit these fifty villages with his digital camera and make an
inspiring story of Kannauj district in U.P. going the Buddhist way.

 

With metta,

 

Lakshman

June 18, ‘09 

Email: pplakshman08@ gmail.com

Tel: 917-664-6566

Umakant <uk4in@yahoo. co.in> wrote:

[Attachment(s) from Umakant included below]

Addressing a meeting of parliament members and legislators of her
Bahujan Samaj Party (BSP) here Saturday, Mayawati reportedly called the
Father of the Nation a “natakbaaz” (fake).

She also distributed pamphlets condemning both Mahatma Gandhi and
Congress general secretary Rahul Gandhi for being allegedly insincere
about the improvement in the SC/STs’ socio-economic status.

The UP Chief Minister was also not way behind with announcing ‘Sharam

karo diwas’ on the same day to counter the Congress’ efforts to woo

the SC/STs. Ms Mayawati had even gone to the extent of accusing 
Mahatma Gandhi of doing ‘natak’ for the SC/STs.

CDs on Varun Gandhi hate speeches have his voice: official

LUCKNOW - The Chandigarh-based Forensic Science Laboratory has
confirmed that the three CDs with recordings from Varun Gandhi’s
alleged hate speeches are in his voice, an Uttar Pradesh police
official has said.

However, criminal charges against the Bharatiya Janata Party (BJP)’s
Pilibhit MP are yet to be substantiated because he had reportedly
refused to give his voice sample to investigating authorities in
Pilibhit, a top state police official told IANS.

“We have received the report of the CFSL and it confirms that it is
Varun’s voice. We have approached the home department of the state to
file a chargesheet,” Superintendent of Police Pilibhit Prakash D. told
IANS.

Three criminal cases are registered against Varun Gandhi for the
hate speeches he delivered during his election campaign in Pilibhit
parliamentary constituency in March in the run-up to the Lok Sabha
elections.

Confirming that the FSL had submitted its report, another official
told IANS here: “We had sent three recordings of Varun Gandhi’s
speeches to the Chandigarh-based Forensic Science Laboratory. It is
only a matter of formality to match his voice sample with that in the
recordings.”

“There were video recordings of the speeches too,” he said, claiming
that Varun Gandhi had refused to give his voice sample everytime he was
approached by an investigating officer.

The official refuted media reports that the CDs had also been sent
to a forensic laboratory in Hyderabad. “We had sent the voice
recordings for test only to Chandigarh. I do not know how some TV
channels have been talking about the involvement of the Hyderabad
forensic lab,” he wondered.

According to the Pilibhit police, three criminal cases were
registered against Varun. While the first one, relating to the
anti-Muslim speech he delivered at a public rally in Barkhera village
of Pilibhit district on March 8, was registered on March 17, the second
case was registered over the same incident at the behest of the
Election Commission which took serious cognisance of that speech.

Another reported hate speech delivered by Varun Gandhi at Desh Nagar
locality of Pilibhit town on March 7 was registered on March 19. Three
evidence exhibits sent to the forensic lab for analysis included a
compact disk, a mini video cassette that was recorded at Barkhera and a
microchip, which contained a voice recording from Desh Nagar.

Besides the FSL report, the state police also have an array of
evidence, like affidavits and recorded statements of 20 people. A total
of six FIRs have been filed in Pilibhit against Varun Gandhi, who is
currently out on bail.

SC/ST folk fusion music

http://thefishpond. in/2009/06/ jukebox-diaries- 1/

The sad demise of Ven Dhammakirti

June 21, ‘09 

Congress, BJP ganged up to stop me from becoming PM: Mayawati

She said this “anti-SC/ST” approach of these parties was a glaring example of “rabid caste politics”.

Threatened by the revival of the Congress party in Uttar Pradesh,
Mayawati also reiterated her commitment to ’social engineering’ and
accused the opposition of conspiring to break this campaign.

She said she was not prepared to give up her campaign after her party’s poor performance in the April-May Lok Sabha elections.

“I am aware that the opposition parties have been conspiring to
break the social engineering campaign undertaken by us. But let me tell
you that no matter what they do, they would not be able to deter me
from pursuing my ultimate mission,” Mayawati told the gathering.

A large part of her hour-long address was aimed at accusing the
opposition in general, and the Congress in particular, of attempting to
break the “bhaichara” (social harmony) that the BSP has been trying to
promote as part of its effort to break caste barriers and bring upper
caste Hindus and Muslims together with SC/STs on the party platform.

Before the Lok Sabha polls, Mayawati projected herself as the prime
ministerial candidate of the Third Front but now she admitted that
would take time. She said: “It does not matter to me how many more
years it will take to achieve my ultimate goal.”

Mayawati argued that the BSP’s vote share in the state “was still way ahead of all other political rivals.”

She was scheduled to address such rallies in three cities - Lucknow,
Ghaziabad in western Uttar Pradesh, and Azamgarh in eastern Uttar
Pradesh, but she chose to cancel her trip to Azamgarh.

Mayawati declared Friday’s rallies as the beginning of a nationwide
campaign to condemn the “casteist” approach of all other parties.

Mayawati keen to speed up development projects



Lucknow, June 18 : Uttar Pradesh Chief Minister Mayawati has decided to speed up development projects

in her state in order to win back the electorate, official sources

said.



To accelerate implementation of infrastructure projects and to keep

track of their progress, the chief minister has set up an eight-member

Infrastructure Monitoring Committee, headed by the chief secretary.



The other members of the panel include principal secretaries of

different departments and the infrastructure and industrial

development commissioner (IIDC). It is to meet monthly to review

implementation of projects and find out ways to overcome bottlenecks.



The Infrastructure and Industrial Development Department will monitor

the progress of the various works, the source said.



The state government has identified various projects in different

sectors where it wants to speed up implementation, like the Metro

rail, overbridges, roads, aviation, power, transport, health,

education, tourism and urban rejuvenation.

— IANS

On Wed, Jun 17, 2009 at 10:29 AM, Ritesh Manwatkar <rtyu_mnwt@yahoo. com> wrote:

Dear All,

Last week I had opportunity to visit
villages in Karnataka near Sakleshpur (230 Kms of Bangalore). The
specialty is of this place is that it has around 20 villages and 2-3
villages have 100% Buddhist population. Some other villages have around
50% Buddhist population.


Most people have been to Diksha Bhoomi at least once. The most
impressive part is that they are strong followers of Dr. Ambedkar and
practitioner of Buddhist way of life in day to day which is missing in
cities and educated among Buddhists.


This was arranged by Odanadi Seva Trust, Mysore (which work for
women issues) and Bhante Bodhidatta. There is a delegation of around 30
international women (from US, UK, Belgian, Ireland etc.) on cycling
expedition in parts of Karnataka for awareness on women issues. These
women stayed for whole day/night and had food in Buddhist village,
participated with people in the cultural program (songs in Kannada by
village people on Dr. Ambedkar and Buddha).


I was asked to update these women (comprising a hollywood star,
editor of canada news paper) about women status in india and
contribution to Women empowerment by Dr. Ambedkar.

Also we started educational program for village students in village.


With metta,
Ritesh Manwatkar
9845560816/99670650 83

• Faculty Openings in IIT Kharagpur June09
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Faculty Openings in IIT Kharagpur June09 Posted: 17 Jun 2009 10:49 AM PDT Published by Manisha for sarkari-naukri. blogspot. com INDIAN INSTITUTE OF TECHNOLOGY (IIT) Kharagpur - 721302 IIT Kharagpur, an Institute of national importance, invites application from Indian nationals, possessing excellent academic background, commitment to quality teaching and potential for carrying out outstanding research. Professor : At least 10 years teaching / research / industrial experience of which 5 years should be at the level of Associate / Assistant Professor, Pay Scale : Rs.18400 – 500 – 22400/- Associate Professor : At least 8 years teaching / research / industrial experience of which 3 years should be at the level of Assistant Professor, Pay Scale : Rs.16400 – 450 – 20000/- Assistant Professor : At least 3 years teaching / research / industrial experience, Pay Scale : Rs.12000 – 420 – 18300/- Qualification : Ph.D. with first class or equivalent at all the preceding degrees in appropriate branch and evidence of the ability to pursue independent high quality research How to Apply : Candidates possessing the requisite qualification & experience may submit their application on the prescribed form to the Assistant Registrar, E-3, Indian Institute of Technology, Kharagpur – 721302 (email : recsec@adm.iitkgp. ernet.in). Last date of receiving application is 31/07/2009. Please visit http://www.iitkgp. ac.in/topfiles/ faculty_top. php for details, areas fo specialisations, and application form. (Click on the Labels below for more similar Jobs) Compiled by Manisha for her blog http://sarkari- naukri.blogspot. com/ for providing Government Jobs available in India. .  Other Blogs are http://www.hindibaa t.com and Friendly blog is http://bankjob. blogspot. com

Regular Employee vacancy in Becil June09 Posted: 17 Jun 2009 10:25 AM PDT Broadcast Engineering Consultants India Limited (BECIL) (A Govt. of India Enterprise) 14-B, Ring Road, I.P. Estate, New Delhi-110002 BECIL, a Govt of India enterprise, invites applications from dynamic and result oriented professionals for direct recruitment for the following posts: Assistant Manager (HRD) : 01 post, Pay Scale : Rs.16400-40500 Joint General Manager : 01 post, Pay Scale : Rs.36600-62000 Dy. General Manager : 01 post, Pay Scale : Rs.32900-58000 Manager (Projects) : 03 posts, Pay Scale : Rs.24900-50500 Asstt. Manager (BD) : 03 posts, Pay Scale : Rs.16400-40500 Company Secretary cum Senior Manager (Finance) : 01 post, Pay Scale : Rs.29100-54500 Junior Manager (Finance) : 01 post, Pay Scale : Rs.12600-32500 Management Trainee (BD) Management Trainee (Projects) : 05 posts, Pay : Rs.10000/ 12500 per month consolidated stipend for 1sr and 2nd year Management Trainee Finance/ HRD : 02 posts, Pay : Rs.10000/ 12500 per month consolidated stipend for 1sr and 2nd year Project Assistant : 04 posts, Pay Scale : Rs.5050-8050 Jr. Accountant : 03 posts, Pay Scale : Rs.4450-6950 Jr. Assistant : 02 posts, Pay Scale : Rs.4450-6950 How to Apply : The candidates may send their applications in prescribed format, along with attested self certified copies of their certificates, a passport size photograph and NOC from their present employer addressed to the Chairman & Managing Director, BECIL, B-15, Sector-3, Noida-201301, UP, so as to reach the by July 15, 2009. Details and application form available at http://www.becil. net/Jobs/ Advirtisement_ 16June09. pdf Published by Manisha for sarkari-naukri. blogspot. com (Click on the Labels below for more similar Jobs) Compiled by Manisha for her blog http://sarkari- naukri.blogspot. com/ for providing Government Jobs available in India. .  Other Blogs are http://www.hindibaa t.com and Friendly blog is http://bankjob. blogspot. com

Faculty vacancy in Mizoram University June09 Posted: 17 Jun 2009 10:07 AM PDT Mizoram University (A Central Unversity) Aizawl, Mizoram Applications are invited for filling up of Faculty posts under Mizoram University in various departments. Complete application in prescribed form along with application fee of Rs. 500/- (No fee for SC/ST/PH) in the form of Bank Draft drawn in favour of Registrar, Mizoram University on State Bank of India, Aizawl Main Branch may be submitted to the Registrar, Mizoram University, Post Box No.190, Aizawl, Mizoram - 796001. Applications should be supported by relevant documents (attested) in all respects. Last date of receipt of complete applications is within 30 days and 45 days for the candidates out side of North Easter Area. Professor : 19 posts, Pay Scale : Rs.37400-67000 + AGP Rs.10000 Associate Professor : 25 posts, Pay Scale : Rs.37400-67000 + AGP Rs.9000 Assistant Professor (PG) : 54 posts, Pay Scale : Rs.15600-39100 + AGP Rs.6000 Assistant Professor (UG) : 19 posts, Pay Scale : Rs.15600-39100 + AGP Rs.6000 UGC - Academic Staff College, Mizoram University (on contract appointment till 31/3/2012) Professor-Director : 01 post, Pay Scale : Rs.37400-67000 + AGP Rs.10000 Associate Professor : 01 post, Pay Scale : Rs.37400-67000 + AGP Rs.9000 Assistant Professor : 01 post, Pay Scale : Rs.15600-39100 + AGP Rs.6000 For further information and application form, please view http://www.mzu. edu.in/pdf/ TeachingPost_ Notice.pdf Published by Manisha for sarkari-naukri. blogspot. com (Click on the Labels below for more similar Jobs) Compiled by Manisha for her blog http://sarkari- naukri.blogspot. com/ for providing Government Jobs available in India. .  Other Blogs are http://www.hindibaa t.com and Friendly blog is http://bankjob. blogspot. com

RCFL Special Drive for Management Trainee for PWD Posted: 17 Jun 2009 03:14 AM PDT Published by Manisha for sarkari-naukri. blogspot. com Rashtriya Chemicals & Fertilizers Limited (RCFL) (A Government of India Undertaking) Administrative Building, Chembur, Mumbai - 400074 Special Recruitment Drive for filling up Backlog Vacancies of Persons with Disabilities RCF Ltd is a leading profit making public sector undertaking. RCFL requires Management Trainees Management Trainees : 04 posts (Finance-3, HR-1) (VH-2, HH-2), Age : 35 years in, relaxation as per rules., Stipend and Pay Scale : Selected candidates will be undergoing training for one year and will be offered a lumpsum stipend of Rs.17500/- per month. After successful completion of training they will be absorbed in the scale of pay of Rs.8600 – 250 –14600. How to Apply : Application in the prescribed format alongwith attested photocopies certificates and and mark sheet etc. should reach the office of the General Manager (HR) Corporate, RCF Ltd., Administrative Bldg., 1st Floor, Room no 148, Administrative Building, Mahul Road, Chembur, Mumbai-400074 by 04/07/2009. Please view http://rcfltd. com/attachments/ 176_Recruitment% 20PWD%20062009. pdf for all the details and Application form. (Click on the Labels below for more similar Jobs) Compiled by Manisha for her blog http://sarkari- naukri.blogspot. com/ for providing Government Jobs available in India. .  Other Blogs are http://www.hindibaa t.com and Friendly blog is http://bankjob. blogspot. com

CDAC Thiruvananthapuram Project Engineer vacancy Jun09 Posted: 17 Jun 2009 02:32 AM PDT Published by Manisha for her blog sarkari-naukri. blogspot. com Canter for Development of Advance Computing (CDAC), Vellayambalam, Thiruvananthapuram - 695033, Kerala , India CDAC Trivandrum is looking suitable candidates for following post : Project Engineer : 02 Posts, Qualification : First Class B.E/ B.Tech (Computer Science / Electronics) with 3 Years post qualification experience or M.E / M.Tech (Computer Science / Electronics) with 1 year post qualification experience., Remuneration : Rs.19000/-, Age : 35 years How to Apply: Apply online upto 30/06/2009 at CDAC Thiruvananthapuram website. For further information and online submission of application, please visit at http://210.212. 236.24/OnlineApp lication- Java/advertiseme nt/advertisement .jsp (Click on the Labels below for more similar Jobs) Compiled by Manisha for her blog http://sarkari- naukri.blogspot. com/ for providing Government Jobs available in India. .  Other Blogs are http://www.hindibaa t.com and Friendly blog is http://bankjob. blogspot. com

Alliance Air requires rated Pilots June09 Posted: 17 Jun 2009 02:08 AM PDT Published by Manisha for sarkari-naukri. blogspot. com Alliance Air Airline Allied Services Limited (AASL) (A wholly owned subsidiary of “NACIL”) Alliance Air has an urgent requirement of type rated / rated pilots on Boeing 737, CRJ 700 and ATR 42-320. Applications are invited from Indian Nationals meeting the eligibility criteria for the posts of Pilots. Qualification : minimum 100 hrs on above Aircrafts and must possess current Indian CPL / ATPL, FRTO, RTR, IR and a current Class I medical on the date of application. How to Apply : Candidates meeting eligibility criteria may send their application separately for each position alongwith attested copies of their certificates, licences, log books and 2 recent passport size photographs to the following address latest by 6th July, 2009 : Chief of Personnel (Alliance Air), Airline Allied Services Limited, Old Lufthansa Hangar, Adjacent to Office of Executive Director, (N.R.) NACIL Terminal – 1B, IGI Airport, New Delhi – 110037. For more information, kindly view http://www.indianai rlines.in/ scripts/careers/ Final_Advt_ for_Recruitment_ of_Pilots_ 11_June09. pdf (Click on the Labels below for more similar Jobs) Compiled by Manisha for her blog http://sarkari- naukri.blogspot. com/ for providing Government Jobs available in India. .  Other Blogs are http://www.hindibaa t.com and Friendly blog is http://bankjob. blogspot. com

Uttarakhand High Court HJS-2009 Posted: 17 Jun 2009 02:00 AM PDT High Court of Uttarakhand Nainital Applications are invited from the practicing Advocates for filling up 12 vacant posts of Additional District and Sessions Judge by direct recruitment in the Uttarakhand Higher Judicial Service (HJS) in the pay scale of Rs. 16750-20500/ -: Additional District and Sessions Judge : 12 posts (UR-7, SC-2, ST-1, OBC-2), Pay Scale : Rs.16750-20500/ -, Qualification : Must be an advocate of not less than seven years standing on the first day of January 2009. The applicant for recruitment to the Service must possess thorough knowledge of Hindi in Devnagari Script and English , Age : 35-45 years on the 1st day of January 2009. Applicatin Fee : Examination Fees Rs. 450/- by candidates belonging to General and OBC and Rs. 300/- for SC/ST payable in favour of Registrar General, High Court of Uttarakhand, Nainital by way of account payee Demand Draft of any Bank payable at Nainital. Application : The last date for submission of duly completed form before the Registrar General, High Court of Uttarakhand at Nainital is 17/07/2009 by 5.00 P.M. The envelope containing the Application Form must clearly mention on its top “Application for the H.J.S.-2009″. please view http://highcourtofu ttarakhand. gov.in/hjs_ info2009. pdf for more detailed information like exam details, shedule, syllabus and application form. Published by Manisha for sarkari-naukri. blogspot. com (Click on the Labels below for more similar Jobs) Compiled by Manisha for her blog http://sarkari- naukri.blogspot. com/ for providing Government Jobs available in India. .  Other Blogs are http://www.hindibaa t.com and Friendly blog is http://bankjob. blogspot. com

Vacancies in National Seeds Corporation June09 Posted: 16 Jun 2009 06:39 PM PDT National Seeds Corporation Limited (NSC) (A Government of India Undertaking) Beej Bhavan, Pusa Complex, New Delhi -110012 Published by Manisha for sarkari-naukri. blogspot. com National Seeds Corporation invites application for filling up the following posts : Deputy General Manager (Production) : 01 post, Pay Scale : Rs.29100-54500, Age : 40 years as on 01/01/09 Executive Engineer (Agriculture) : 01 post, Pay Scale : Rs.20600-46500, Age : 40 years as on 01/01/09 Manager (Accounts) : 01 post, Pay Scale : Rs.20600-46500, Age : 40 years as on 01/01/09 Assistant Manager (Accounts) : 01 post, Pay Scale : Rs.16400-40500, Age : 45 years as on 01/01/09 Assistant Accounts Officer : 08 posts (UR-5, OBC-2, SC-1), Pay Scale : Rs.10900-31500, Age : 40 years as on 01/01/09 Assistant Administrative Officer : 02 posts, Pay Scale : Rs.10900-31500, Age : 40 years as on 01/01/09 Assistant Manager (Production) : 03 posts (UR-1, OBC-1, PH-1) , Pay Scale : Rs.16400-31500, Age : 35 years as on 01/01/09 Programmer : 02 posts, Pay Scale : Rs.10900-31500, Age : 35 years as on 01/01/09 How to Apply : Applications in prescribed format alongwith a DD of Rs.100/- (no fee from SC/ST/PH) in favour of National Seeds Corporation Limited payable at Delhi should be sent in an envelope superscribing the name of the post applied for to the General Manager (Admn.), National Seeds Corporation Limited Beej Bhavan, Pusa Complex, New Delhi on or before 14/07/2009. Please view http://www.indiasee ds.com/tender/ emp2.pdf for more details and application form is available at http://www.indiasee ds.com/tender/ APPLICATION_ FORMII.pdf (Click on the Labels below for more similar Jobs) Compiled by Manisha for her blog http://sarkari- naukri.blogspot. com/ for providing Government Jobs available in India. .  Other Blogs are http://www.hindibaa t.com and Friendly blog is http://bankjob. blogspot. com

National Seeds requires Junior Assistant (Accounts) June09 Posted: 16 Jun 2009 06:30 PM PDT Published by Manisha for sarkari-naukri. blogspot. com National Seeds Corporation Limited (NSC) (A Government of India Undertaking) Beej Bhavan, Pusa Complex, New Delhi -110012. National Seeds Corporation invites application for filling up the following post : Junior Assistant (Accounts) : 15 posts (UR-8, OBC-3, SC-2, ST-1, PH-1 (OH)), Pay Scale : Rs.8200-22200 (IDA), Qualification : B.Com. with 55% marks, Desirable : Knowledge of computers, Age : 26 years as on 01/01/09 How to Apply : Applications in prescribed format alongwith a DD of Rs.50/- (no fee from SC/ST/PH) in favour of National Seeds Corporation Limited payable at Delhi should be sent in an envelope superscribing the name of the post applied for to the General Manager (Admn.), National Seeds Corporation Limited Beej Bhavan, Pusa Complex, New Delhi on or before 20/07/2009. Please view http://www.indiasee ds.com/tender/ emp1.pdf for more details and application form is available at http://www.indiasee ds.com/tender/ APPLICATION_ FORMII.pdf (Click on the Labels below for more similar Jobs) Compiled by Manisha for her blog http://sarkari- naukri.blogspot. com/ for providing Government Jobs available in India. .  Other Blogs are http://www.hindibaa t.com and Friendly blog is http://bankjob. blogspot. com

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UP govt announces sops for SC/STs

She said the 21% reservation for the
Scheduled Castes and the 2% to Scheduled Tribes would be extended in
construction contracts worth up to Rs 5 lakh being carried out by working
divisions of various departments, corporations, enterprises, authorities and
parishads.


The chief minister, who has been working for development
of identified Ambedkar villages all over the state, further said her cabinet has
also decided to do away with the earlier practice of identifying new villages
every year.


The government would concentrate on maintenance and
upkeep of the 2,000 identified Ambedkar villages, she said.



“It has
been seen that despite taking up the development of the Ambedkar villages, their
maintenance and upkeep had not not been up to my expectations,” Mayawati said.

Emphasis would be given on SC/STs localities while constructing roads
and taking up other development activities, she said.

Home Search Objections Gazette Notification Composition of BBMP Assembly Constituencies in BBMP Constituencywise Delimited Wards Assembly Constituency Ward Locality Existing Delimited Kannada English

About the portal - BBMP Delimitation 2009 Consequent to formation of Bruhat Bangalore Mahangara Palike (BBMP), process of Delimitation of Wards has been taken up and the draft delimitation proposal for 198 wards is published    With a view to provide the citizen of Bruhat Bangalore with comprehensive information about the composition of BBMP and the  delimited wards along with details of  localities forming a particular ward,  an integrated GIS  database has been developed www.bbmpwards.org  is a web based GIS  platform for sharing the information amongst the citizen of Bangalore. It facilitates one to understand the limits of each ward with constituent localities. It allows citizen to understand their virtual migration in to new ward from the erstwhile ward in which they were located. It is hoped that Bangaloreans make best use of the portal and provide their valuable suggestions Deputy Commissioner Bangalore District

Composition of BBMP
Bruhat Bangalore Mahanagara Palike (BBMP) area is an amalgamation of 7 CMCs, 1 TMC surrounding the erstwhile Bangalore Mahanagara Palike (BMP) and 110 intervening villages. The geographical area of the BBMP with all the newly added areas is 709.53 Sq.Kms. The composition of BMP and other constituent bodies of BBMP in terms of wards and population as per 2001 Census is as follows: Bangalore Urban District Assembly Constituencies in BBMP               Deputy Commissioner,Bangalore District		Constituent bodies Population as per 2001 Census Number of wards Area in Sq.kms Bangalore Mahanagara Palike 4301326 100 211.71 Bommanahalli CMC 244871 34 40.39 Dasarahalli CMC 264940 35 26.62 Kengeri TMC 42455 23 14.97 K R Puram CMC 186210 35 30.99 Mahadevpura CMC 135796 31 50.81 Byatarayanapura CMC 181744 31 47.27 Sri Rajarajeswari Nagara CMC 96385 29 35.37 Yelhanka CMC 90827 31 27.53 110 Intervening Villages 295601 - 223.87 5840155 349 709.53

BSP to launch campaign against
casteism

Special Correspondent

LUCKNOW: The
Bahujan Samaj Party will launch a nationwide campaign on June 19 to caution the
people against what it calls the tactics employed by the Opposition parties,
especially the Congress and the Bharatiya Janata Party, to undermine its
influence.

It will start in Uttar Pradesh, where public meetings will be held in all
district headquarters.

The decision was taken at a meeting of BSP office-bearers, coordinators,
MPs, MLAs and Ministers held here on Saturday. With Uttar Pradesh Chief
Minister and party chief Mayawati in the chair, the meeting reviewed the BSP’s
performance in the Lok Sabha elections.

A note issued on the campaign points to the “joint role” played by the
Congress, the BJP and their allies — with their “casteist mentality” — in
preventing Ms. Mayawati from becoming the Prime Minister after the Lok Sabha
elections.

It also claims that the Congress and the BJP prevented the formation of a
BSP-led alternative government during the July 22, 2008 trust vote sought by
the UPA government after it lost the support of the Left parties over the
India-U.S. nuclear deal.

Vowing to end casteism, it says public meetings and cadre camps would be
organised all over the country for creating awareness of casteism.

A book in Hindi and English (penned by Ms. Mayawati) will also be released

Mayawati writes to PM to increase BPL quota for Uttar Pradesh

LUCKNOW - Uttar Pradesh Chief Minister Mayawati has written a letter
to Prime Minister Dr. Manmohan Singh requesting him to increase Below
Poverty Line quota for her State.

Drawing the PM’s attention towards her previous letter sent to him
last October on increasing the BPL quota for the State, Mayawati said
that the issue of increasing the BPL quota had been pending since long
with the Central Government.

Mayawati, in her latest letter, has sought relief for a large number of poor families.

She has stated that surveys in Uttar Pradesh indicated that there
was a substantial variation between ground realities and numbers
assigned to the State by the Central Government.

The number of poor people was significantly higher in reality, and
there was an urgent need to include them in BPL list, Maywati stressed
in her letter.

Mayawati has said that the 2002 survey had provided for an
additional BPL quota of 10 per cent as a Transient Poor category.
However, the State could not get the benefit of this additional quota
of 10.6 lakh families, which could have partly mitigated the needs of
the State’s poor.

Mayawati has requested the Prime Minister to direct the new expert
committee set up by the Union Government to develop criteria and a
process of identifying poverty, to look into this critical issue, which
is likely to impact millions of urban migrants. (ANI)

Buddhist Teachings: Acquisition of Wealth and Maintaining
an Unperturbed Socio-spiritual Life

Bhikkhu
Nyanabodhi
nyanabodhi@gmail.com

It has been often incriminated that
Buddhism is more concerned about spirituality more than its concern about
worldly matters. Against this criticism, over the recent centuries scholars
have contributed greatly unearthing the social dimensions of Buddha’s teachings.
In this article, we shall look into some economic principles of the
Buddhadhamma by drawing some references from the Pāli canon.

The teaching of Gotama  Buddha
as we know is centred upon the four noble truths (cattāri ariyasaccāni),
of which the first is dukkha (suffering or unsatisfactoriness). In
spite of the high spiritual application of the concept in other texts, in the
Dhammapada verse 203, Gotama Buddha addresses the issue of  Suffering
 in two fundamental aspects:  

1.     Hunger (jigacchā) – the primary source of human
suffering  which needs to be coped with every day, and

2.      Conditioned things (saṃkhāra) - the primary source  suffering
to be realized as it is (yathābhūtaṃ) and overcome by the wise.

From this aforementioned primary
issues  of suffering, we see Buddhism stresses liberation (vimutti)
from both these two aspect of anguish or vexation in the same urgent spirit.
Elsewhere we learn from  the Buddha who  says ‘all living beings are
dependent upon food’ – (sabbe sattā āharaṭṭhiṭikā) which generated his idea of the Middle
Path in the pursuit of a more conducive  spiritual life.

In fact, the spiritual life of Gotama
 Buddha itself had awakened him to the importance of leading a life of
moderation – the Middle Path.  We see that ascetic Siddhattha’s attainment
of perfect Enlightenment (sammā sambodhi) was possible only after he
was disillusioned with the idea of ‘austere practices’ and resorted to ‘middle
way’. Thus, this noble discovery of the Middle Path of the Blessed One
motivated him to avert  the extremity of self-indulgence (kāmesukhallikānuyogo)
and self-mortification (attakilamatānuyogo). The Middle path is to
maintain the moderation in attainment of both worldly and spiritual success.

The fact that poverty is woeful (dāliddiyaṃbhikkhave
dukkhaṃ lokasmiṃ) accentuates the importance of wealth in the life of a worldly person.
Therefore, the Buddha advocates rightful means in acquiring wealth. By
‘material wealth’ (dhana), Buddhism recognises the four fundamental
needs (catu paccaya): food (āhāra), cloths (vattha),
shelter (geha) and medicine (bhesajja) before one undertakes
the education (spiritual training) for the attainment of noble wealth (ariyadhana).
Of the four, food is distinguished as the foremost as ‘this body survives
depended upon food, without food it cannot survive’ – (ayaṃ
kāyo āharaṭṭhitiko āhāraṃ
paṭicca tiṭṭhati anāharo na tiṭṭhati).

Yet, it is a pathetic sight that
around the world millions of people are very poor . Many have died due to 
hunger. Owing to   the severity of hunger, some were compelled
 even to feed on the flesh of other humans.

The Buddha evidently mentioned in the
Cakkavattisīhanāda Sutta of Dīgha-Nikāya that owing  to the
imbalanced distribution of wealth, there arises poverty which in turn leads to
immorality and crimes such as thefts, falsehood, violences, hatred and cruelty
and so forth. The sutta emphasizes the state responsibility to judge
the divergent individual capacities of his citizens and distribute resources
accordingly. Thus, those with agricultural talents should be provided with
seeds and fields; those talented in business with capital; and those who can serve
in various government sectors with such opportunities. In this way, people
being busy with their duties will not develop harmful tendencies.

Besides relying on  the economic
support from King, Gotama Buddha also educated his lay devotees on the righteous
means to gain wealth. The Exalted One  elucidated how the righteous life
first leads to rebirth in this terrestrial world and  eventually will lead
to a happy life in the next world (Dhammacāri sukhaṃ
seti asmiṃ loke paraṃ hi ca).

In the
Dīghajānu Sutta, when the Buddha was asked by householder Dīghajānu about the
way to get happiness in this life and the life after, the Exalted Master
expounded four factors conducive to attaining happiness in this life thus:

1.     Diligent acquisition(uṭṭhānasampada)

2.     Careful conservation(ārakkhasampada)

3.     Having virtuous friends(kalyānamittatā)and

4.     Living within your means(Samājīvikatā)

 Buddhism
always emphasizes right livelihood  striving righteously (dhammena)
and diligently (appamādena) to be successful in material, social, or
even spiritual gains. It is mentioned in the scriptures that like a bee
accumulating honey or an ant building its anthill, a person must exercise his
energy and effort to accumulate his wealth. There is a saying in Sanskrit
stressing the effort of a man in both earning wealth and practicing a religious
life. It says that in earning wealth and in education, one must not think of
decay or death. But in his everyday life, he should think that the death is
extremely near to him (ajarāmaravat prajño/vidyamarthaṃ
ca sādhayet/gŗhita iva kesesu/mŗtyunā dharmamācaret).

The way to earn wealth is precisely
explicated in the Aṅguttara Nikāya thus : “for a good person
wealth is or should be earned not by violent means, but by energetic striving,
amassed by strength of arm, won by sweat, and received with the righteous means”
– (Bhogā honti asāhasena uṭṭhānavīriyādhigatehi  bhogehi 
bāhābalaparicitehi  sedāvakkhittehi  dhammikehi  dhammaladdhehi). The golden rule governing right
livelihood or Buddhist economics is thus : to do jobs that harm neither oneself
nor another person or other beings (morally or even materially). Thus, five
kinds of businesses are declared by Gotama Buddha  as not righteous:

1.     The trade of weapons (sattha vānijja)

2.     The trade of poison (visa vānijja)

3.     The trade of alcohol and dangerous drugs (majja vānijja)

4.     The trade of flesh and (maṃsa vānijja)

5.     The trade of people (satta vānijja).

 This reminds
us of the social obligations that must be cogitated by manufacturers and tradespersons;
not only by seeking self centric ends but by truly serving the society.
According to Buddhism, cheating is an unskilful action that should be
abandoned. It has been often misapprehended that succeeding in business without
cheating is impossible. But one should also think that he himself does not like
to be cheated. There is a muscular saying of George Washington; ‘Honesty is the
best policy’ which is one of the five basic ethical principles (pañcasīla)
of Buddhism and which should attentively be applied in the business matters.

Buddhism also highlights  the
careful observation and protection of wealth acquired by the individual with
his hard work. It recommends that a person should take a good care of his
wealth, not allowing it to be eroded away by unjust taxation, theft, natural
disaster or undeserving successors. Furthermore, when saving up one’s wealth,
one should not allow such doing  to bring oneself into conflict with those
around him. The reason why Buddhism advises  one to protect one’s wealth
is that  in case of emergency such as repairing the consequences of fire,
flood, excess taxation, and so forth, he can make use of his wealth and
overcome the difficulties in life. Of course the best way to conserve one’s
wealth is by way of acquiring transcendental wealth or merit.  In such a
form, it is beyond the touch of any evil force. Furthermore,  it will be
appreciated with the passing of the years, thus saving in the form of transcendental
wealth is really the most skilful way of conserving one’s wealth.

Along with the economic activities or
even day to day life, an individual should also keep companionship with
virtuous friends having faith (saddhā), self-discipline (sīla),
self-sacrifice (cāga) and wisdom (paññā). The Buddha teaches
that worldly wealth may be exhausted in a moment, but the value of training
other people to be virtuous never knows an end. In many of the sutta-s
such as Maṅgala sutta, Sigālovāda sutta etc., the Buddha gave a detailed account
on how the behaviour of a friend should actually be. And he also advises 
us to associate  with the wise and virtuous friends and to avoid
associating  with the unskilful and bad ones (asevanā ca bālānaṃ
panditānaṃ ca sevanā).

And finally,  we are advised to
live within our means (samajīvikatā). One should live a life not being
a luxury-seeker and also not being too spendthrift either. There is a very
simple yet extremely significant statement which in a nutshell contains the
essential features of the Buddhist economics. The statement runs thus: – an
individual should divide his wealth in four portions, of these the first
portion will be used for his own expense, a half of the total wealth i.e. the
second and the third portions should be used in  reinvestments. And the
best approach to the investment as mentioned in Buddhism is – development of
skills, training experience, fulfilling the basic needs of others and so on.
And with regard to the hospitality there is a mention of five bali-s
(offerings or treatments) namely;treating relatives[ñāti bali],
guests[atithi bali], the government[rāja bali], departed
relatives[peta bali], and samanas and brāhmanas [devatā
bali]. And the last portion should be kept for the future needs such as –
floods, calamities and drought and so on.

Thus, while one is practicing the
above mentioned four qualities, one develops four more spiritual qualities
namely saddhā (faith), sīla (morality or virtue), cāga
(generosity), and paññā (wisdom). Having these qualities developed,
one then obtains four kinds of happiness namely:

1.     One becomes happy thinking that he acquires
his wealth in a righteous way (atthi sukha)

2.     He becomes happy in using the wealth earned
in the blameless way (bhoga sukha)

3.     He becomes happy being able to say ‘I
have no debts’ which is the bliss of debtlessness (anaṇa sukha), and

4.     Finally, he enjoys the bliss of
blamelessness (anavajja
sukha).

The Buddha praised the fourth type of
happiness because this person does not do any unskilful action either through
his body or speech or mind. And hence he is freed from harming others in any
way; therefore he leads a blameless life.

The economic theory in Buddhism is
rather a holistic one. Buddhism begins primarily talking with individual
economy and then it goes on to social economy and then to state economy. With
the development of wealth, an individual is expected to be developed in the
dharma. He does everything for the benefit and wellbeing of the both oneself and
others as the Buddhist saying goes; “May all livings be well and happy” – (sabbe
sattā bhavantu sukhitattā).  An individual trained in such a way is
related to the family; a family to a group, a group to a state or a nation; and
a state to other states. In such a state even the animals, birds, fish as well
as trees and plants are protected. Thus happiness prevails in such a country.

Therefore, Buddhism appreciates such
economic activities which do not exploit others; do not increase additional
wants depriving the basic needs; do not fall within the five areas of trade and
do not use material resources without maintaining the ecological balance.
Buddhism always stresses on  right livelihood . Right livelihood
 means that a man should not just accumulate wealth for the sake of
enjoying  life, rather taking the economic activities as a mean to achieve
the end and which is to be known as the socio-spiritual life. In respect of
this way of livelihood, a modern economist, Glen Alexandrian, says that ethical
consideration should be given a prominent place in production and distribution
of wealth. Therefore, it should be said that Buddhism does not see any fault in
the wealth itself. Its emphasis is mostly  the ethical acquisition and
usage of the wealth. It recommends that  in the acquisition of wealth, one
must not exercise greed, stinginess, grasping, attachment, and hoarding. In
other words, the economic activities should not be done with competition or
contest, but with co-operation and zeal. In so doing one, would then be able to
lead an unperturbed socio-spiritual life.

Editor’s Note:

Most of the important early Buddhist
Economics promulgated by Gotama Buddha is incorporated in this essay. We can
learn Buddhadhamma as well as Buddhist
Way of participating in economic activities.
Earning and utility of economic wealth is a conditioned phenomenon.
Non-violation of Buddhist principle of Dependent Co-arising is the Principle.
The wisdom of Anattā integrates the phenomenon with the Principle harmoniously.
Live in Anattā and you are perfectly protected in any sphere of activity
including economic activities. To live in Anattā : Annihilate your
self-identity in the Totality of any collective work.

Individual and group responsibility in the elimination of poverty in a society as portrayed in Buddhist literature

“Dependant
origination” or “Causal Genesis” (paticca Samuppada) is the most
fundamental doctrine in the teachings of Gautama Buddha, the founder of
Buddhism. This doctrine is of such paramount importance in Buddhism
that it is sometimes equated with the Buddha’s teachings. In the
Mahahatthipadopama Sutta of the Majjhima Nikaya (Vol 1 p. 191) it is
said: “He who understands dependant origination, understands correctly
the teachings of the Buddha and he who thus understands the teachings
of the Buddha truly understands who the Buddha was. The whole edifice
of Buddhism is built up on this fundamental doctrine. Three current
theories were refuted by this doctrine of causal genesis, namely, the
theory of divine creation (issaranimmanavada) , the theory of
pre-destination (pubbekata hetuvada) and the theory of chance
occurrence (adhiccasamuppanna vada) (S.II, p. 18-20). So, when we apply
this fundamental doctrine of Buddhism to understand the problem of
poverty in a county, how it has come to be and how to can be
eliminated, Buddhism rejects the view that poverty is due to divine
creation or that it is pre-destined or that poverty occurs without
causes or conditions. Having rejected these three views, Buddhism
maintains that, like all other phenomena, poverty, too, has come into
being depending on causes and conditions. When we say that a thing has
come into being depending on causes and conditions, the logical
conclusion one can arrive at is that, with the changing or removal of
those causes and conditions, there will take place a change or
disappearance of that thing itself.

We
see that poverty of people in a country too, is thus dependant in
origination that means that it manifests itself when causes and
conditions that give rise to poverty are present, and hence with the
changing or removal of such causes and conditions, poverty, too, will
wither away. It is not a permanent feature that persists for all time.
An important discourse in the Digha Nikaya,,the Cakkavatti Sihanada Sutta  of
the “Discourse of the lion’s Roar of a Universal Monarch (D. III.
58-79) very vividly describes how an ancient people declined in all
morals and ethical behaviour, due to neglect of duty on the part of the
ruler of that country and how that same people subsequently became law
abiding, duty conscious, disciplined, happy and content when the ruler
reorganized the entire state machinery in such a way that there were
plenty of employment opportunities for intellectual economic, spiritual
and physical development of the people. This is how the argument runs:
“Due to absence of employment opportunities, poverty became rampant.
When poverty became rampant, some people resorted to stealing in order
to live. When stealing became wide spread, wealth owners armed
themselves with weapons to protect themselves and their wealth from
thieves. The thieves, too, had to resort to weapons when wealth owners
armed themselves with weapons. This resulted in conflict and clashes,
ending in death or physical injury to many – to thieves as well as to
wealth owners. When the thieves were caught and were produced before
courts of law they uttered falsehood and offered bribes to escape
punishment. In this way the entire society became afflicted and
disorganized, and people had to live in constant fear and doubt. When
the situation deteriorated to a very low level the ministers sat in
council and advised the king to take suitable measures to rectify the
situation. On their advice the king implemented a crash programme to
provide people with employment opportunities. Now, those people who
earlier resorted to stealing and other forms of anti-social behaviour
began to engage themselves in many socially beneficent activities that
brought them good incomes; and thus the need to resort to stealing,
falsehood and other forms of corruption did nor arise and once again
peace, prosperity and goodwill prevailed in the country”.

A similar idea is expressed in another Buddhist discourse that occurs in the Digha Nikaya called the Kutadanta Sutta or
the “Discourse to Kutadanta” (D.I p.127). There it is said that an
ancient king wanted to perform a magnificent sacrificial ceremony to
avert peril form evil spirits. When he summoned his counselors to
discuss the programme, they unitedly expressed: “Your Majesty, the
country is already in a chaotic condition. Poverty is wide spread and
many people have resorted to stealing and committing other crimes,
because they have no other way of earning a living. Due to these things
the general moral standard has reached its lowest ebb. When the
situation is such, if the king decides to perform this great
sacrificial ceremony involving great expenditure and forced labour that
means more burdens will have to be laid on the already taxed and
tormented people. If that happens more and more people will resort to
stealing and committing many other crimes and the situation will go
from bad to worst. Your Majesty might think that by rounding up the
wrong-doers and by punishing them severely or by imprisoning them, it
might be possible to restore peace and harmony in the country, but it
will not happen, because, when some thieves are given capital
punishment or imprisonment, many others will take their place to
torment the country. What your Majesty should immediately do is to
pacify the people by providing them with suitable employment
opportunities so that they can earn an income to support themselves and
their families. “The king followed the advice of the counselors and
implemented a suitable pregramme to solve the unemployment problem of
the country and before long the conditions of the country changed for
the better and peace and harmony prevailed once again in the country.

Now,
all these episodes are meant to drive into our minds that human beings
are by nature almost the same at all times, then and now, but
prevailing environmental factors make them saints or scoundrels and
therefore, responsible human beings should Endeavour to change the
social environment in such a way that human beings living in such
environments can develop their potentialities in the right direction,
for the benefit of the individual and the community.

As far as the individual is concerned, Buddhism teaches that one is one’s own master (atta hi attano natho-kohi natho parosiya) (Dhp. V. 160). That means that one is to a great degree responsible for one’s own progress or degeneration. In the Pattakamma Vagga of the Anguttara Nikaya the
Buddha says that a man with vision and initiative can enjoy a fourfold
happiness throughout life. They are: happiness derived when one sees
that one has enough wealth and monetary resources (atthisukka), happiness derived when one sees that one’s wealth is properly and profitably utilized (bhogasukha), happiness derived when one knows that one is not in debt (ananasukha), and the happiness derived when one sees that one lives a blameless and useful life (anavajjasukha).
A person can experience the first kind of happiness if he has
energetically developed his potentialities form childhood to gather
knowledge, experience and various types of skills through which he is
able to earn and accumulate wealth, in a righteous manner, without
causing hardship or embarrassment or damage to others. A man who
manufactures and trades in weapons of destruction, a man who trades in
animals and flesh, a man who produces and sells harmful drugs, alcohol
and poison, a man produces pornographic literature, blue films and the
like, cannot enjoy this happiness, though he may have accumulated a
fortune from such things, because his conscience will keep on pricking
him all the time when he ponders over how he earned his wealth. The
second type of happiness is derived when one sees that one’s wealth is
property utilized. One should eat well, dress well and live in comfort
and safety. One should also provide for the needs and comforts of one’s
kith and kin treat friends and neighbors fairly and should also engage
in social welfare work. When one sees that one’s well gotten wealth is
properly utilized in this manner, one derives a happiness there from. A
person though rich, if he does not spend adequately for his own
comforts and needs, if he does not spend his wealth to make his kith
and kin comfortable and happy, if he does not treat his friends and
neighbours when the need for it arises, if he does not spend anything
for social welfare work, he cannot enjoy the second type of happiness
one derives from proper utilization of one’s wealth. The third type of
happiness is derived from non-indebtedness. Though one may earn much,
if he becomes a spend thrift and resorts to gambling, drinking and
debauchery, one’s wealth would vanish in no time and one would fall
into debt. Such a person cannot enjoy any peace of mind. He will be in
constant fear and sorrow. On the other hand, a man who earns well and
utilizes that money properly and sagaciously will never fall into debt.
Buddhism teaches how a person should plan his economics. One’s income
should be divided into four parts. One part should be used for personal
and family needs, such as food clothing and medicine, two parts should
be invested as financial investments in banks or to buy property, and
the fourth part should be set apart for emergencies.         When
one plans one’s economy wisely in this manner, one will not fall into
debt, and thereby one derives happiness and peace of mind. The fourth
type of happiness is derived by one when one sees that one lives a
harmless and blame free life, a life that is positively beneficial to
oneself and many others. One who does not destroy or injure living
beings, one who does not steal, one who does not misbehave in the
senses, one who does not utter falsehood, slander, harsh speech and
gossip, one who does not resort to drugs or narcotics and the like,
only, can enjoy the fourth type of happiness.

A programme of work consisting of eight factors (Vism.
Chp. III, p.295) is recommended by Buddhism to every individual to make
his life here and now happy and content. Firstly, he has to develop
correct attitudes and views about life. He has to realise that life is
sacred to each and every living being, that beings resent suffering and
wish to live in happiness and in comfort, and that all should behave in
such a way that community life becomes pleasant and trouble-free to all
(sammaditthi-right views). Secondly, having formed such views,
one should be well disposed towards all sentient beings and harbour
thoughts of friendship and non-violence (samma sankappa – right
thoughts). Thirdly, of should use speech in such a way that while
avoiding all social conflicts arising out of wrong speech, his speech
should result in friendship, efficiency, harmony and peace in society (sammavaca – right
speech). Fourthly, all his physical actions should not only be
non-injurious to any living being, but positively useful to some being (samma kammanta – right
action). Fifthly, whatever activities he would be engaged in, by way of
earning a living, should not only be harmless to himself and to others,
but should positively be useful to himself and others (samma ajiva- right
livelihood). Sixthly, one should always be energetic and courageous to
avoid all pitfalls in life and pursue on the path to progress and
happiness, with determination (samma vayama – right effort).
Seventhly, one should always be alert and vigilant about all his
activities, what he thinks, what he speaks and what he does, so that he
is able to avoid in time whatever thing is injurious to him and others
and to pursue whatever thing is useful to him and others (samma sati – right
mindfulness) , and eighthly, one should practice meditation or mental
culture to overcome and eliminate psychological weakness in him and to
cultivate and nurture wholesome psychological tendencies (samma Samadhi – right concentration of mind).

Buddhism also speaks of four supreme psychological states (brahmavihara) (Vism.p.III)
that each individual should cultivate and develop in him for his own
happiness and welfare and the welfare of others in society. Firstly,
one’s disposition should be one of friendship and love to all sentient
beings. One should always wish for the happiness of all=one’s own self,
one’s kith and kin, friends, neighbours, country-men- in fact all
sentient beings (metta – loving kindness). This attitude should
cover the whole universe, not only human beings, but all other beings
as well. When one has in him friendship and loving kindness to all
beings, naturally one would be psychologically moved when one sees some
being in an unfortunate situation or in a pitiable condition, under
going hardship agony or sorrow. When a sympathetic person sees one in
such a situation, he will do something himself, to help the suffering
being to minimize its suffering or to completely overcome it. If it is
not within his power to do it himself, he will not keep quiet, but will
persuade others to do something to help the unfortunate being (karuna - sympathy).
When he sees other beings living in comfort peace and happiness, when
he sees beings who were in dire circumstances get out of such
circumstances, he will experience a feeling of happiness himself, an
altruistic happiness born at the sight of another’s happiness (mudita)
an lastly, he should be able to maintain equipoise or balance of mind
in all situations in life-in gain or loss, in fame or ill-fame, in
praise or blame and in happiness or suffering (upekkha - equipoise).

Buddhism
advocates that each individual has to strive hard to improve himself,
but it is not blind regarding the role the environment plays in the
molding of the character of an individual. Man is essentially a social
being, and many people play a wide role to feed him, care for him in
illness, and protect him from possible calamities from all directions
and gradually introduce him to the world at large. When he grows up a
little, other people come into the scene-teachers, friends and the
like-who too play active parts in molding his character. Next comes a
very important person, the wife on whom depends a man’s success and
happiness in life. The wife is followed by children, who too,
contribute an important share in the happiness of a man. Buddhism is
quite aware of these situations and hence in another important
discourse, the Sigalovada sutta (D.III.p.80ff) describes
in detail the duties and obligations of an individual to all who matter
in his life-parents, teachers, wife and children, relations, friends,
religious men, servants and subordinates.

Buddhism
does not close its eyes to the importance of the role the state has to
play in ensuring the happiness and well being of man. Discussing the
origin of state and kingship, the Buddha says in the Agganna sutta (D.III.p.93)
that the earliest king was elected from among the people themselves, to
look after the interests of all people and that the king could hold on
to that position only in so far as he was able to perform his duties
and obligations to the people on a righteous and fair manner. Buddhism
reiterates that it is the sacred duty of a king or state to ensure
human rights to every citizen, to provide facilities for intellectual,
cultural, material and physical development of every man in the
country. In this respect another Buddhist text (jVol.1, 260-99)
mentions ten qualities that should be there in a king or ruler to
ensure human rights to all citizens. The ten qualities are: a king
should be generous, he should have his senses under control, he should
be ready to make sacrifices, he should be straight forward, he should
be gentle and king, he should be able to suffer hardship for the
people, he should be from anger and resentment, he should be
compassionate to all, he should be tolerant and he should be
approachable.

In
conclusion, it should be added that poverty in all its
forms-intellectual, spiritual, material or social, can be minimized or
completely eliminated only by a well thought out and properly planned
programme of work, where in all sections of people should contribute
their share-individually or as organized groups. Form the angel of the
individual, each individual should be encouraged to develop his
potentialities to the maximum capacity so that he can contribute
something to ease poverty while looking after his own interests. He
must be trained to live a simple life, utilizing for him the minimum of
needs, so that he can make a sacrifice to help others in need. From the
point of welfare and religious organizations, they can raise funds form
suitable sources and organize welfare activities, such as running homes
for the aged homes for children and the destitute, organizing work
camps to educate people, finding employment opportunities for the
jobless and doing relief work, wherever necessary. The biggest role has
to be played by the state. The rulers should be farsighted and state
man like, efficient and honest. They must study the problems of the
country and the people, minutely and implement suitable programmes
efficiently to solve whatever problems there are in the country. The
state policies should be planned in such a way that there will be
enough employment facilities, for all people. The ultimate
responsibility of eliminating the poverty of any people rests with the
state and individuals and welfare organizations can only give a helping
hand to the state, if the state makes a sincere attempt to solve the
problem. There is one thing that religious organizations can do, to
help solve the problem of poverty, that is, they can appeal to
developed countries who waste away a lot of money to produce weapons of
war and destruction, to stop the arms race and utilize at least a part
of that money to nourish the millions of unfortunate human beings all
over the world

Dr. W.G. Weeraratne

CPRI releases new potato variety for French fries

Published: 08 Jun 2009 22:53:22 PST

The Central Potato Research Institute (CPRI),
Shimla, has released a new potato variety Kufri Frysona. This is the first ever
potato variety from India suitable for preparation of French fries. The trials
conducted on the variety have shown its suitability for cultivation in Punjab,
Uttar Pradesh, Madhya Pradesh, Bihar and West Bengal.
The variety produces long tubers having more than 20 per cent dry matter,
informed S K Pandey, director, CPRI.

The breeder seeds will be produced after it is notified either by the state
or central variety release committee. However, its quality seed as well as
disease-free in-vitro planting material will be available to farmers from next
year.

According to Pandey, it was a good sign that potato production was
increasing with the advent of several new high-yielding varieties like Kufri
Pushkar for the entire Indo-Gangetic belt, Kufri Sadabahar for Uttar Pradesh,
Kufri Surya for warmer areas like Karnataka and Maharashtra.
Looking at the estimated demand
of nearly 50 million tonne (mt) of potato by 2020, for a population of 1.3
billion, these varieties would help meet the requirement, he said.

Pandey said that the potato processing sector had slowly emerged as a very
large industry with more than 35-40 processing units located in
various parts of the country. They were engaged in value-added products like
potato powder, chips and French fries. 

It is estimated that by 2010-11, nearly 10 per cent of the total
potato produced in the country will be consumed by the processing industry,
which at present is merely 4.5 per cent. This will provide good returns to the
farmers on one hand and will also absorb excess supplies during a glut.

The way of home life Ethics

A person should show
respect for his or her relatives in five ways:

            1)      by giving charity,

          2)      by saying kind words,

          3)      by benefiting others,

          4)      by sharing things, and

          5)      by not taking advantage of others.

            Relative
should show respect for one of their in five ways:

1)               
by guiding the wild and unrestrained,

2)               
by protecting those who lose wealth
because of their unrestrained ways,

3)               
by protecting the fearful,

4)               
by not admonishing each other in public,
and

5)               
by praising each other.

An employer should show respect for his or her employee in five ways:

1       by
applying oneself where able,

2       by
supplying food and drink appropriately,

3       by
working as the occasion demands,

4       by
giving medical treatment when ill, and

5       by
allowing for rest.

An employee should show respect for his or her employer in five ways:

1)               
by rising early,

2)               
by doing a thorough job,

3)               
by not taking what is not given,

4)               
by doing their work correctly and
effectively, and

5)               
by supporting and praising one’s
employer appropriately.

Mayawati writes to PM to increase BPL quota for Uttar Pradesh

LUCKNOW - Uttar Pradesh Chief Minister Mayawati has written a letter
to Prime Minister Dr. Manmohan Singh requesting him to increase Below
Poverty Line quota for her State.

Drawing the PM’s attention towards her previous letter sent to him
last October on increasing the BPL quota for the State, Mayawati said
that the issue of increasing the BPL quota had been pending since long
with the Central Government.

Mayawati, in her latest letter, has sought relief for a large number of poor families.

She has stated that surveys in Uttar Pradesh indicated that there
was a substantial variation between ground realities and numbers
assigned to the State by the Central Government.

The number of poor people was significantly higher in reality, and
there was an urgent need to include them in BPL list, Maywati stressed
in her letter.

Mayawati has said that the 2002 survey had provided for an
additional BPL quota of 10 per cent as a Transient Poor category.
However, the State could not get the benefit of this additional quota
of 10.6 lakh families, which could have partly mitigated the needs of
the State’s poor.

Mayawati has requested the Prime Minister to direct the new expert
committee set up by the Union Government to develop criteria and a
process of identifying poverty, to look into this critical issue, which
is likely to impact millions of urban migrants. (ANI)

Maruti set for a change

The ageing F-series engine may be upgraded to the new
emission standard

Although maruti has stated that it will discontinue the 800 in 11
cities by 2010, when tougher Bharat Stage IV norms kick in, it is likely that
the ageing F-series engine that power the 80, Omni, Alto and Wagan R will be
upgraded to the new emission standard.

            One replacement option for the
F-series engines in the all-new and significantly cleaner K-series into 800,
Alto snd Wagan R is proving to be a nightmare for Maruti engineers.

            An easier option is to increase the
‘after treatment’ with catalysts on the F-series engines to make them cleaner.
But this isn’t as easy as it sounds as it involves the fine calibration of the
engine to balance out loss of power and efficiency from the increased back
pressure of a bigger catalyst.

            Maruti has already begun work to
meet the April 2010 deadline for its stage IV engines with the Ritz being their
first Stage IV-compliant engined car.

VR1
MEDIA

FREE
ONLINE TRAINING ON PRECEPTS AND TRADE-23
The
way of home life
 
Ethics

A husband should show
respect for his wife in five ways:

1)         by treating her with
respect and love,

2)         by being dignified and
decent,

3)         by aptly providing
daily necessities,

4)         by being serious when
appropriate, and

5)         by entrusting her with
household matters.

A wife should show
respect for her husband in five ways:

            1)         by
showing him consideration, respect , and love,

            2)         by
being neat and tidy,

            3)         by
being warm and affectionate,

            4)         by
being sincere and honest, and

            5)         by
praising and complimenting him.

GREAT NEWS

My final words of advice to
you are educate, agitate and organize; have faith in yourself. With justice on
our side I do not see how we can loose our battle. The battle to me is a matter
of joy. The battle is in the fullest sense spiritual. There is nothing material
or social in it. For ours is a battle not for wealth or for power. It is battle
for freedom. It is the battle of reclamation of human personality? .
Dr. B.R.Ambedkar

On Fri, Jun 5, 2009
at 2:37 PM, <uk4in@yahoo. co.in> wrote:

Dear Friends

Namo Buddhay and Jai
Bhim!

It is a great news
and and I take this opportunity to share with you all. Our  Prabuddha Bharatha Matha Honourable Ms.
Mayawati has set up an International Buddhist Institute (Antarrashtriya Baudh
Sansthan) at Lucknow in
Uttar Pradesh (U.P.). The U.P Government led by our Honourable leader has set
this Antarrashtriya Baudh Sansthan to spread Buddhist culture and ideology.

The newly set up Antarrashtriya Baudh Sansthan is headed
by Venerable Bhante Nand Ratan, the
head monk at Kushinagar. He has also been accorded the status of a
Minister of State in Uttar Pradesh. The name of other honourable member of this
Sansthan are as follows:

1. Venerable Bhante Sheel Ratan

2. Venerable Bhante Gyan Vansh

3. Venerable Bhante Sheel Prakash Khairo

4. Venerable Bhante Deepankar

5. Venerable Bhante Dhamma Priya

6. Venerable Bhante Sharan Pal

7. Venerable Bhante Gyan Aditya

8. Venerable Bhante Gyan Sagar

Mr. Y.P. Singh would be the Director of
this Sansthan. The construction work of the new
building for this newly set up Baudh Sansthan has already started at
Gomati Nagar, near Reserve Bank of India, in
Lucknow.

(News Courtesy: Amar
Ujala (A Hindi Newspaper), Allahabad,
03.06.2009).

Freinds, this is perhaps for the first time
that a democratically elected Government in India has taken such an important
initiative to spread Buddhist culture and ideology, though we do not know much
if any such kind of initiative has been taken up in Sikkim.

But in the heartland of Jambudipa, that
is, the Great POrabuddha Bharath and Buddhism after the great Buddhist Kings
Asoka, Kaniska and Harsa, a state patronage has been provided by our honourable
leader Ms. Mayawati to propagate Buddhism.

Please circulate this news as widely as
possible in all your circles/networks.

With Regards & In
Solidarity

Umakant, Ph.D

New Delhi

Uttar Pradesh
politics is unpredictable, with the four major players in the field - BSP, SP,
BJP, Congress - each sharing the votes polled and seats won, as in
the 2009 elections, not vastly different from one another. It is this fact that
came up in my mind, holding back my applause for the project just launched by
Mayawati for an International Buddhist Institute at Lucknow. Nonetheless, I extend my warmest
greetings, and pray for long, healthy life for the project.

I want to assure
myself that Mayawati would continue to be the Chief Minister of U.P. beyond
2012, and that the Director of the proposed Institute, Mr Y.P.Singh, is a
dedicated Buddhist, and Mayawati herself would become an
unerring practising Buddhist as a triumphant ruling monarch once became
like Emperor Asoka.

Best wishes,

Lakshman

June 7,
‘09   

“P.P.
Lakshman” pplakshman08@gmail.com

NOW Prabuddha Bharath Matha Mayawati
is not just Honourable Chief Minister of Uttar Pradesh, but heading
toward ARAHAT which is many times higher the TITLES such as PRIME
MINISTER or PRESIDENT of any Country.

Jagatheesan
Chandrasekharan

Chandrasekharan.tipitaka.jagat@gmail.com

Always Kindly visit:

http://sarvajan.ambedkar.org

and

www.buddhismandbusiness.webs.com

for your favourite positive NEWS

Buddhist Teachings: Acquisition of Wealth and Maintaining
an Unperturbed Socio-spiritual Life

Bhikkhu
Nyanabodhi
nyanabodhi@gmail.com

It has been often incriminated that
Buddhism is more concerned about spirituality more than its concern about
worldly matters. Against this criticism, over the recent centuries scholars
have contributed greatly unearthing the social dimensions of Buddha’s
teachings. In this article, we shall look into some economic principles of the
Buddhadhamma by drawing some references from the Pāli canon.

The teaching of Gotama  Buddha
as we know is centred upon the four noble truths (cattāri ariyasaccāni),
of which the first is dukkha (suffering or unsatisfactoriness). In
spite of the high spiritual application of the concept in other texts, in the
Dhammapada verse 203, Gotama Buddha addresses the issue of  Suffering
 in two fundamental aspects:  

1.     Hunger (jigacchā) – the primary source of human
suffering  which needs to be coped with every day, and

2.      Conditioned things (saṃkhāra) - the primary source  suffering
to be realized as it is (yathābhūtaṃ) and overcome by the wise.

From this aforementioned primary
issues  of suffering, we see Buddhism stresses liberation (vimutti)
from both these two aspect of anguish or vexation in the same urgent spirit.
Elsewhere we learn from  the Buddha who  says ‘all living beings are
dependent upon food’ – (sabbe sattā āharaṭṭhiṭikā) which generated his idea of the Middle
Path in the pursuit of a more conducive  spiritual life.

In fact, the spiritual life of Gotama
 Buddha itself had awakened him to the importance of leading a life of
moderation – the Middle Path.  We see that ascetic Siddhattha’s attainment
of perfect Enlightenment (sammā sambodhi) was possible only after he
was disillusioned with the idea of ‘austere practices’ and resorted to ‘middle
way’. Thus, this noble discovery of the Middle Path of the Blessed One
motivated him to avert  the extremity of self-indulgence (kāmesukhallikānuyogo)
and self-mortification (attakilamatānuyogo). The Middle path is to
maintain the moderation in attainment of both worldly and spiritual success.

The fact that poverty is woeful (dāliddiyaṃbhikkhave
dukkhaṃ lokasmiṃ) accentuates the importance of wealth in the life of a worldly person.
Therefore, the Buddha advocates rightful means in acquiring wealth. By
‘material wealth’ (dhana), Buddhism recognises the four fundamental
needs (catu paccaya): food (āhāra), cloths (vattha),
shelter (geha) and medicine (bhesajja) before one undertakes
the education (spiritual training) for the attainment of noble wealth (ariyadhana).
Of the four, food is distinguished as the foremost as ‘this body survives
depended upon food, without food it cannot survive’ – (ayaṃ
kāyo āharaṭṭhitiko āhāraṃ
paṭicca tiṭṭhati anāharo na tiṭṭhati).

Yet, it is a pathetic sight that
around the world millions of people are very poor . Many have died due to 
hunger. Owing to   the severity of hunger, some were compelled
 even to feed on the flesh of other humans.

The Buddha evidently mentioned in the
Cakkavattisīhanāda Sutta of Dīgha-Nikāya that owing  to the
imbalanced distribution of wealth, there arises poverty which in turn leads to
immorality and crimes such as thefts, falsehood, violences, hatred and cruelty
and so forth. The sutta emphasizes the state responsibility to judge
the divergent individual capacities of his citizens and distribute resources accordingly.
Thus, those with agricultural talents should be provided with seeds and fields;
those talented in business with capital; and those who can serve in various
government sectors with such opportunities. In this way, people being busy with
their duties will not develop harmful tendencies.

Besides relying on  the economic
support from King, Gotama Buddha also educated his lay devotees on the
righteous means to gain wealth. The Exalted One  elucidated how the
righteous life first leads to rebirth in this terrestrial world and 
eventually will lead to a happy life in the next world (Dhammacāri sukhaṃ
seti asmiṃ loke paraṃ hi ca).

In the
Dīghajānu Sutta, when the Buddha was asked by householder Dīghajānu about the
way to get happiness in this life and the life after, the Exalted Master
expounded four factors conducive to attaining happiness in this life thus:

1.     Diligent acquisition(uṭṭhānasampada)

2.     Careful conservation(ārakkhasampada)

3.     Having virtuous friends(kalyānamittatā)and

4.     Living within your means(Samājīvikatā)

 Buddhism
always emphasizes right livelihood  striving righteously (dhammena)
and diligently (appamādena) to be successful in material, social, or
even spiritual gains. It is mentioned in the scriptures that like a bee
accumulating honey or an ant building its anthill, a person must exercise his
energy and effort to accumulate his wealth. There is a saying in Sanskrit
stressing the effort of a man in both earning wealth and practicing a religious
life. It says that in earning wealth and in education, one must not think of
decay or death. But in his everyday life, he should think that the death is
extremely near to him (ajarāmaravat prajño/vidyamarthaṃ
ca sādhayet/gŗhita iva kesesu/mŗtyunā dharmamācaret).

The way to earn wealth is precisely
explicated in the Aṅguttara Nikāya thus : “for a good person
wealth is or should be earned not by violent means, but by energetic striving,
amassed by strength of arm, won by sweat, and received with the righteous means”
– (Bhogā honti asāhasena uṭṭhānavīriyādhigatehi  bhogehi 
bāhābalaparicitehi  sedāvakkhittehi  dhammikehi  dhammaladdhehi). The golden rule governing right
livelihood or Buddhist economics is thus : to do jobs that harm neither oneself
nor another person or other beings (morally or even materially). Thus, five
kinds of businesses are declared by Gotama Buddha  as not righteous:

1.     The trade of weapons (sattha vānijja)

2.     The trade of poison (visa vānijja)

3.     The trade of alcohol and dangerous drugs (majja vānijja)

4.     The trade of flesh and (maṃsa vānijja)

5.     The trade of people (satta vānijja).

 This reminds
us of the social obligations that must be cogitated by manufacturers and tradespersons;
not only by seeking self centric ends but by truly serving the society.
According to Buddhism, cheating is an unskilful action that should be
abandoned. It has been often misapprehended that succeeding in business without
cheating is impossible. But one should also think that he himself does not like
to be cheated. There is a muscular saying of George Washington; ‘Honesty is the
best policy’ which is one of the five basic ethical principles (pañcasīla)
of Buddhism and which should attentively be applied in the business matters.

Buddhism also highlights  the
careful observation and protection of wealth acquired by the individual with
his hard work. It recommends that a person should take a good care of his
wealth, not allowing it to be eroded away by unjust taxation, theft, natural
disaster or undeserving successors. Furthermore, when saving up one’s wealth,
one should not allow such doing  to bring oneself into conflict with those
around him. The reason why Buddhism advises  one to protect one’s wealth
is that  in case of emergency such as repairing the consequences of fire,
flood, excess taxation, and so forth, he can make use of his wealth and
overcome the difficulties in life. Of course the best way to conserve one’s
wealth is by way of acquiring transcendental wealth or merit.  In such a
form, it is beyond the touch of any evil force. Furthermore,  it will be
appreciated with the passing of the years, thus saving in the form of transcendental
wealth is really the most skilful way of conserving one’s wealth.

Along with the economic activities or
even day to day life, an individual should also keep companionship with
virtuous friends having faith (saddhā), self-discipline (sīla),
self-sacrifice (cāga) and wisdom (paññā). The Buddha teaches
that worldly wealth may be exhausted in a moment, but the value of training
other people to be virtuous never knows an end. In many of the sutta-s
such as Maṅgala sutta, Sigālovāda sutta etc., the Buddha gave a detailed account
on how the behaviour of a friend should actually be. And he also advises 
us to associate  with the wise and virtuous friends and to avoid
associating  with the unskilful and bad ones (asevanā ca bālānaṃ
panditānaṃ ca sevanā).

And finally,  we are advised to
live within our means (samajīvikatā). One should live a life not being
a luxury-seeker and also not being too spendthrift either. There is a very
simple yet extremely significant statement which in a nutshell contains the
essential features of the Buddhist economics. The statement runs thus: – an
individual should divide his wealth in four portions, of these the first
portion will be used for his own expense, a half of the total wealth i.e. the
second and the third portions should be used in  reinvestments. And the
best approach to the investment as mentioned in Buddhism is – development of
skills, training experience, fulfilling the basic needs of others and so on.
And with regard to the hospitality there is a mention of five bali-s
(offerings or treatments) namely;treating relatives[ñāti bali],
guests[atithi bali], the government[rāja bali], departed
relatives[peta bali], and samanas and brāhmanas [devatā
bali]. And the last portion should be kept for the future needs such as –
floods, calamities and drought and so on.

Thus, while one is practicing the
above mentioned four qualities, one develops four more spiritual qualities
namely saddhā (faith), sīla (morality or virtue), cāga
(generosity), and paññā (wisdom). Having these qualities developed,
one then obtains four kinds of happiness namely:

1.     One becomes happy thinking that he acquires
his wealth in a righteous way (atthi sukha)

2.     He becomes happy in using the wealth earned
in the blameless way (bhoga sukha)

3.     He becomes happy being able to say ‘I
have no debts’ which is the bliss of debtlessness (anaṇa sukha), and

4.     Finally, he enjoys the bliss of
blamelessness (anavajja
sukha).

The Buddha praised the fourth type of
happiness because this person does not do any unskilful action either through
his body or speech or mind. And hence he is freed from harming others in any
way; therefore he leads a blameless life.

The economic theory in Buddhism is
rather a holistic one. Buddhism begins primarily talking with individual
economy and then it goes on to social economy and then to state economy. With
the development of wealth, an individual is expected to be developed in the
dharma. He does everything for the benefit and wellbeing of the both oneself and
others as the Buddhist saying goes; “May all livings be well and happy” – (sabbe
sattā bhavantu sukhitattā).  An individual trained in such a way is
related to the family; a family to a group, a group to a state or a nation; and
a state to other states. In such a state even the animals, birds, fish as well
as trees and plants are protected. Thus happiness prevails in such a country.

Therefore, Buddhism appreciates such
economic activities which do not exploit others; do not increase additional
wants depriving the basic needs; do not fall within the five areas of trade and
do not use material resources without maintaining the ecological balance.
Buddhism always stresses on  right livelihood . Right livelihood
 means that a man should not just accumulate wealth for the sake of
enjoying  life, rather taking the economic activities as a mean to achieve
the end and which is to be known as the socio-spiritual life. In respect of
this way of livelihood, a modern economist, Glen Alexandrian, says that ethical
consideration should be given a prominent place in production and distribution
of wealth. Therefore, it should be said that Buddhism does not see any fault in
the wealth itself. Its emphasis is mostly  the ethical acquisition and
usage of the wealth. It recommends that  in the acquisition of wealth, one
must not exercise greed, stinginess, grasping, attachment, and hoarding. In
other words, the economic activities should not be done with competition or
contest, but with co-operation and zeal. In so doing one, would then be able to
lead an unperturbed socio-spiritual life.

Editor’s Note:

Most of the important early Buddhist
Economics promulgated by Gotama Buddha is incorporated in this essay. We can
learn Buddhadhamma as well as Buddhist
Way of participating in economic activities.
Earning and utility of economic wealth is a conditioned phenomenon.
Non-violation of Buddhist principle of Dependent Co-arising is the Principle.
The wisdom of Anattā integrates the phenomenon with the Principle harmoniously.
Live in Anattā and you are perfectly protected in any sphere of activity
including economic activities. To live in Anattā : Annihilate your
self-identity in the Totality of any collective work.

World Bank okays Rs.1,332 crore loan for Uttar Pradesh

Lucknow, June 7 (IANS) The World Bank has given its
nod to a whopping Rs.1,332 crore (Rs.13.32 billion) soft loan for
reclamation of sodic land in Uttar Pradesh - a move that will help an
estimated 250,000 farmers.

Making the announcement at a press conference here Sunday, Uttar
Pradesh Cabinet Secretary Shashank Shekhar Singh said, “The scheme
would help reclaim a huge chunk of about 130,000 hectares of sodic land
in the state.”

The scheme, an extension of two previous phases of a similar
exercise undertaken in the state, will benefit an estimated 250,000
farmers, he said.

“At least 43 percent of the beneficiaries would be marginal farmers, of which a larger chunk would be SC/STs.”

The state government has also finalised a large-scale afforestation programme aiming to plant 55 million trees.

UP police to seek ‘godman’ Ashok Jadeja’s custody

A case was lodged against Jadeja and
nine others, including his wife Neetu, yesterday for duping 22 members of Bhaatu
and Sansi tribes in Mathura district.

A warrant is being issued and
will be served on Jadeja, who is currently lodged in Ahmedabad jail, Additional
Director General of Police (Law and Order) Brij Lal said.

Jadeja, who
had duped many people by posing as a godman, was arrested by Ahmedabad police on
June 3.

The officials said that following Jadeja’s arrest a circular
was issued by the ADG directing the district level officers to register a case
against the conman and investigate cases of fraud by him.

After the
circular was issued, some people contacted Senior Superintendent of Police
Mathura Satish Ganesh and lodged a complaint that they were duped by Jadeja and
his associates.

The complainants alleged that on March 14 Jadeja
visited tribal dominated localities and claimed that he had blessings of the
goddess, police said, adding that he and his associates collected around 40-50
lakh from 22 tribals and assured them that they would prosper.

Uttar Pradesh to go head hunting in colleges for doctors

“The move will enable us deliver better health facilities across the
state, particularly in the rural areas, where people rely on community
and primary health centres for medical treatment,'’ Director General
(Medical and Health) I.S. Srivastava told IANS.

A proposal to hold campus interviews in different medical colleges
of the state for recruitment of government doctors has already been
prepared and the order will come within two months, he added.

According to officials, the strength of the provincial medical services is 12,000, of which nearly half are vacant.

Delay in recruitment of doctors and lethargic response of medical
graduates to the vacancies advertised by the state public service
commission has prompted the government to opt for campus recruitment,
the official added.

The state’s Provincial and Medical Services Association (PMSA) has hailed the government’s move.

“The move will surely help to upgrade the health management system
in the state. It’s good that the government will now recruit doctors
through campus
Mayawati leaves her ministers ‘powerless’