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SARVAJAN HITAYA SARVAJAN SUKHAYA-FOR THE GAIN OF THE MANY AND FOR THE WELFARE OF THE MANY
C.M. Pays Homage to Martyr Policemen on ‘Police Memorial Day’
Lucknow: October 21, 2007 U.P. Chief Minister Km. Mayawati paid homage to the martyr policemen in local police lines here today on the occasion of Police Memorial Day. She said that arrangement of Rs.2.81Crore has been made for the welfare of policemen. The Chief Minister said that a sum of Rs.80 Crore has been made available for making total payment of the pending travelling allowance bills of policemen, immediately. She also assured that the arrangement for making total payment of the pending medical claims of policemen. She also announced for providing a sum of Rs.06 Crore medical insurance and Rs.26.27 Crore for the construction of residential and non-residential buildings. She also announced enhancement of Rs.50 per month in the nutritious diet allowance of policemen. About two lakh policemen will be benefited with this decision of the State Government. Addressing the police personnel on this occasion Km. Mayawati said they performed their duties in adverse circumstances and proper arrangements for their lodging could not be made. She said a sum of Rs.50 Crore will be provided for providing pre-fabricated cabins and residences created with modern technology. She said that adequate amount will be made available for construction police lines residential and non-residential complexes in newly created districts of Hathras, Shrawasti, Auraiyya, Chandauli, Jyotiba Phule Nagar and Baghpat. She has also directed the Home Department that more and more promotional opportunities should be provided for policemen of every rank. The Chief Minister said that the efficiency of U.P. Police had given it a different image the forces of U.P., while taking stern action against the notorious dacoit gangs, successfully eliminated Dadua and other dacoits and members of their gang. This was a great achievement of the policemen who mere making their allout efforts to silence the guns of dacoits operating in the ravines of Chambal and Yamuna and on banks of river Ganga. This has helped in creating an atmosphere of fearlessness in the society. That was why, her government honoured the policeman and members of the team of S.T.F. who were instrumental in elimination of Dadua gang. She said that her government has promised to provide an atmosphere free from fear, crime and injustice to the people. The first priority of her government to govern the people by rule of law. She said that she has provided was atmosphere to the policemen in which they could work freely and fearlessly and impartially. In her address the Chief Minister assured that her government would take all the initiative for providing protection and to look after the family members of the martyr policemen. She informed that a total amount of Rs.1.50 Crore was provided for ex-gratia payment to the dependents of policemen during last year. Assistance of Rs.85,000 was also provided for the wounded policemen. A total of 340 dependents of policemen, who were killed in action, have been sent for training. These dependents were provided employment on the post of constable on compassionate ground. Besides 40 dependents were provided employment in class IV vacancies. Speaking on the occasion the Director General of Police Mr. Vikram Singh said that as many as 711 policemen laid down their lives while performing their duties from September1, 2006 & August 31, 2007 in India, which include 134 policemen from Uttar Pradesh. This include one D.S.P. two Inspectors, 13 Sub-Inspectors, 15 Head Constables one Head Operator, 96 Constables, five Constable drivers and Constable fire service. The Services of these personnel were exemplary and the policemen should take lessons from their bravery and dutifulness. Those present on the occasion include Cabinet Minister, Mr.Satish Chandra Mishra, Cabinet Secretary, Mr. Shashank Shekhar Singh, Chief Secretary Mr. Prashant Kumar Mishra Principal Home Secretary, Mr. J.N. Chamber Secretary to Chief Minister Mr. Navneet Sehgal and other senior police officers. ——————–
Online edition of India’s National Newspaper
Monday, Oct 22, 2007
Act tough against criminals, Mayawati tells police
LUCKNOW: The Uttar Pradesh Chief Minister, Mayawati, on Sunday directed the police to initiate stern action against criminals who pose threat to the society and law and order.
Speaking at the Police Memorial Day function here, Mayawati said her government had allowed the police to act against the criminals, no matter how powerful they are, without any interference.
Asserting that establishing rule of the law in the State was her government’s first priority, Mayawati said no section of the society should feel scared in venturing out even in nights. She praised the police for liquidating several dacoits including Dadua and said the government was committed to modernise police stations and provide moder weapons to the personnel.
Mayawati said policemen would get more promotion opportunities and better housing facilities. - PTI
BSP MLA dies
Hardoi: BSP MLA from Bilgram in the district, Upendra Tewari, died of cardiac arrest late on Saturday night in Lucknow.
Mr. Tewari was rushed to the Sanjay Gandhi Post Graduate Institute of Medical Sciences in Lucknow after he complained of chest pain, family sources here on Sunday.
Mr. Tewari is survived by two children.
Uttar Pradesh Chief Minister and BSP supremo Mayawati, her cabinet colleagues S.C. Mishra and Naseemuddin Siddique visited the MLA’s residence this morning and consoled his family members. Mayawati later told reporters that her party would nominate Mr. Tewari’s wife Rajni from the Assembly seat vacated by her husband and provide all possible assistance to the bereaved family.
THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA
The Rod Embraced
“When embraced, the rod of violence breeds danger & fear: Look at people quarreling. I will tell of how I experienced dismay. Seeing people floundering like fish in small puddles, competing with one another — as I saw this, fear came into me. The world was entirely without substance. All the directions were knocked out of line. Wanting a haven for myself, I saw nothing that wasn’t laid claim to. Seeing nothing in the end but competition, I felt discontent. And then I saw an arrow here, so very hard to see, embedded in the heart. Overcome by this arrow you run in all directions. But simply on pulling it out you don’t run, you don’t sink. [Here the trainings are recited.] Whatever things are tied down in the world, you shouldn’t be set on them. Having totally penetrated sensual pleasures, sensual passions, you should train for your own Unbinding. Be truthful, not insolent, not deceptive, rid of divisiveness. Without anger, the sage should cross over the evil of greed & avarice. He should conquer laziness, weariness, sloth; shouldn’t consort with heedlessness, shouldn’t stand firm in his pride — the man with his heart set on Unbinding. He shouldn’t engage in lying, shouldn’t create a sense of allure in form, should fully fathom conceit, and live refraining from impulsiveness; shouldn’t delight in what’s old, prefer what’s new, grieve over decline, get entangled in what’s dazzling & bright. I call greed a ‘great flood’; hunger, a swift current. Preoccupations are ripples; sensuality, a bog hard to cross over. Not deviating from truth, a sage stands on high ground : a brahman. Having renounced All, he is said to be at peace; having clearly known, he is an attainer-of-wisdom; knowing the Doctrine-Practice of The True Path Shown by The Awakened One-The Tathagata, he’s independent. Moving rightly through the world, he doesn’t envy anyone here. Whoever here has gone over & beyond sensual passions — an attachment hard to transcend in the world, doesn’t sorrow, doesn’t fret. He, his stream cut, is free from bonds. Burn up what’s before, and have nothing for after. If you don’t grasp at what’s in between, you will go about, calm. For whom, in name & form, in every way, there’s no sense of mine, and who doesn’t grieve over what is not: he, in the world, isn’t defeated, suffers no loss. To whom there doesn’t occur ‘This is mine,’ for whom nothing is others,’ feeling no sense of mine-ness, doesn’t grieve at the thought ‘I have nothing.’ Not harsh, not greedy, not perturbed, everywhere in tune: this is the reward — I say when asked — for those who are free from pre- conceptions. For one unperturbed — who knows — there’s no accumulating. Abstaining, unaroused, he everywhere sees security. The sage doesn’t speak of himself as among those who are higher, equal, or lower. At peace, free of selfishness, he doesn’t embrace, doesn’t reject,” the Blessed One said.
1. Nd. I: The rod of violence takes three forms: physical violence (the three forms of bodily misconduct), verbal violence (the four forms of verbal misconduct), and mental violence (the three forms of mental misconduct). See AN 10.176.
3. This phrase, a kind of stage direction, seems to indicate that this poem had a ritual use, as part of a ceremony for giving the precepts.
4. “Sensual pleasure, sensual passions”: two meanings of the word kama.
5. Nd. I: “Old” and “new” mean past and present aggregates.
6. Nd. I: “what’s dazzling & bright” = craving and other defilements.
7. For the definition of All, see the discussion in The Mind Like Fire Unbound, pp. 31-32.
8. Nd. I: “Before,” “after,” and “in between” = past, future, and present.
9. “Isn’t defeated, suffers no loss” — two meanings of the Pali phrase, na jiyyati.
At Savatthi. Then King Pasenadi Kosala went to the Blessed One in the middle of the day and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there the Blessed One said to him, “Well now, great king, where are you coming from in the middle of the day?”
“Just now, lord, a money-lending householder died in Savatthi. I have come from conveying his heirless fortune to the royal palace: eight million in silver, to say nothing of the gold. But even though he was a money-lending householder, his enjoyment of food was like this: he ate broken rice & pickle brine. His enjoyment of clothing was like this: he wore three lengths of hempen cloth. His enjoyment of a vehicle was like this: he rode in a dilapidated little cart with an awning of leaves.”
“That’s the way it is, great king. That’s the way it is. When a person of no integrity acquires lavish wealth, he doesn’t provide for his own pleasure & satisfaction, nor for the pleasure & satisfaction of his parents, nor for the pleasure & satisfaction of his wife & children; nor for the pleasure & satisfaction of his slaves, servants, & assistants; nor for the pleasure & satisfaction of his friends. He doesn’t institute for priests & contemplatives offerings of supreme aim, heavenly, resulting in happiness, leading to heaven. When his wealth isn’t properly put to use, kings make off with it, or thieves make off with it, or fire burns it, or water sweeps it away, or hateful heirs make off with it. Thus his wealth, not properly put to use, goes to waste and not to any good use.
“Just as with a pond in a place haunted by non-human beings, with clear water, cool water, fresh water, clean, with good fords, delightful: No people would draw water from it or drink it or bathe in it or apply it to their needs. And so that water, not properly put to use, would go to waste and not to any good use. In the same way, when a person of no integrity acquires lavish wealth… his wealth, not properly put to use, goes to waste and not to any good use.
“But when a person of integrity acquires lavish wealth, he provides for his own pleasure & satisfaction, for the pleasure & satisfaction of his parents, the pleasure & satisfaction of his wife & children; the pleasure & satisfaction of his slaves, servants, & assistants; and the pleasure & satisfaction of his friends. He institutes for priests & contemplatives offerings of supreme aim, heavenly, resulting in happiness, leading to heaven. When his wealth is properly put to use, kings don’t make off with it, thieves don’t make off with it, fire doesn’t burn it, water doesn’t sweep it away, and hateful heirs don’t make off with it. Thus his wealth, properly put to use, goes to a good use and not to waste.
“Just as with a pond not far from a town or village, with clear water, cool water, fresh water, clean, with good fords, delightful. People would draw water from it or drink it or bathe in it or apply it to their needs. And so that water, properly put to use, would go to a good use and not to waste. In the same way, when a person of integrity acquires lavish wealth… his wealth, properly put to use, goes to a good use and not to waste.”
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
Like water in a haunted place that, without being imbibed, dries up: such is the wealth acquired by a worthless person who neither enjoys it himself nor gives. But one awakened & knowing, on acquiring wealth, enjoys it & performs his duties. He, a bull among men, having supported his kin, without blame goes to the land of heaven.
DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA
The Two Faces of Reality
Some people die, some people almost die — that’s how it is to be stuck in the way of the world. Worldly wisdom seeks after the senses and their objects. However wise it is, it’s only wise in a worldly sense. No matter how appealing it is, it’s only appealing in a worldly sense. However much happiness it is, it’s only happiness in a worldly sense. It isn’t the happiness of liberation; it won’t free you from the world.
We have come to practice as True Followers of The Path Shown by The Awakened One - The Tahthagata in order to penetrate true wisdom, to rid ourselves of attachment. Practice to be free of attachment! Investigate the body, investigate everything around you until you become weary and fed up with it all and then dispassion will set in. Dispassion will not arise easily however, because you still don’t see clearly.
We come and ordain — we study, we read, we practice, we meditate. We determine to make our minds resolute but it’s hard to do. We resolve to do a certain practice, we say that we’ll practice in this way — only a day or two goes by, maybe just a few hours pass and we forget all about it. Then we remember and try to make our minds firm again, thinking, “This time I’ll do it right!” Shortly after that we are pulled away by one of our senses and it all falls apart again, so we have to start all over again! This is how it is.
Like a poorly built dam, our practice is weak. We are still unable to see and follow true practice. And it goes on like this until we arrive at true wisdom. Once we penetrate to the Truth, we are freed from everything. Only peace remains.
Our minds aren’t peaceful because of our old habits. We inherit these because of our past actions and thus they follow us around and constantly plague us. We struggle and search for a way out, but we’re bound by them and they pull us back. These habits don’t forget their old grounds. They grab onto all the old familiar things to use, to admire and to consume — that’s how we live.
The sexes of man and woman — woman cause problems for men, men cause problems for women. That’s the way it is, they are opposites. If men live together with men, then there’s no trouble. If women live together with women, then there’s no trouble. When a man sees a woman his mind pounds like a rice pounder, “deung, dung, deung, dung, deung, dung.” What is this? What are those forces? It pulls and sucks you in — no one realizes that there’s a price to pay!
It’s the same in everything. No matter how hard you try to free yourself, until you see the value of freedom and the pain in bondage, you won’t be able to let go. People usually just practice enduring hardships, keeping the discipline, following the form blindly and not in order to attain freedom or liberation. You must see the value in letting go of your desires before you can really practice; only then is true practice possible.
Everything that you do must be done with clarity and awareness. When you see clearly, there will no longer be any need for enduring or forcing yourself. You have difficulties and are burdened because you miss this point! Peace comes from doing things completely with your whole body and mind. Whatever is left undone leaves you with a feeling of discontent. These things bind you with worry wherever you go. You want to complete everything, but it’s impossible to get it all done.
Take the case of the merchants who regularly come here to see me. They say, “Oh, when my debts are all paid and property in order, I’ll come to ordain.” They talk like that but will they ever finish and get it all in order? There’s no end to it. They pay up their debts with another loan, they pay off that one and do it all again. A merchant thinks that if he frees himself from debt he will be happy, but there’s no end to paying things off. That’s the way worldliness fools us — we go around and around like this never realizing our predicament.
The ultimate good is the attainment of nibbana, deliverance from the round of rebirths, which can be achieved either in the present life or in some future life depending on the maturity of our spiritual faculties. Nibbana is attained by practicing the path leading to deliverance, the noble eightfold path in its three stages of moral discipline, concentration, and wisdom. The most fundamental of these three stages is moral discipline or sila, which begins with the observance of the five precepts. The undertaking of the five precepts can thus be understood to be the first actual step taken along the path to deliverance and the indispensable foundation for the higher attainments in concentration and wisdom.
Sila functions as the foundation for the path in two ways. First the observance of sila promotes a clear conscience, essential to the development of concentration. If we often act contrary to the precepts our actions tend to give rise to remorse, which will swell up to the surface of the mind when we sit in meditation, creating restlessness and feelings of guilt. But if we act in harmony with the precepts our minds will be imbued with a bliss and clarity of conscience which allows concentration to develop easily. The observance of the precepts conduces to concentration in a second way: it rescues us from the danger of being caught in a crossfire of incompatible motives disruptive of the meditative frame of mind. The practice of meditation aimed at serenity and insight requires the stilling of the defilements. But when we deliberately act in violation of the precepts our actions spring from the unwholesome roots of greed, hatred and delusion. Thus in committing such actions we are arousing the defilements while at the same time, when sitting in meditation, we are striving to overcome them. The result is inner conflict, disharmony, a split right through the center of our being obstructing the unification of the mind needed for meditative attainment.
At the outset we cannot expect to eliminate the subtle forms of the defilements all at once. These can only be tackled later, in the deeper stages of meditation. In the beginning we have to start by stopping the defilements in their coarser modes of occurrence, and this is achieved by restraining them from reaching expression through the channels of body and speech. Such restraint is the essence of sila. We therefore take up the precepts as a form of spiritual training, as a way of locking in the defilements and preventing them from outward eruptions. After they have been shut in and their effusions stopped we can then work on eliminating their roots through the development of concentration and wisdom.