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11/02/07
Sarvajan Hitay Sarvajan Sukhay-For The Gain of The Many and For The Welfare of The Many-Special Courts to be constituted for day to day hearing of the UPCOCA cases -
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Sarvajan Hitay Sarvajan Sukhay-For The Gain of The Many and For The Welfare of The Many

Special Courts to be constituted for day to day hearing of the UPCOCA cases

Lucknow : October 31, 2007 The U.P. Chief Minister, Km. Mayawati today tabled the Uttar Pradesh Control of Organized Crime Bill in the house with an aim to eliminate organized crime in Uttar Pradesh, so that common people could be saved from the clutches of Mafia and hardened criminals operating as organised syndicate. Informing the press at her official residence, 5-Kalidas Marg, the Chief Minister said that roots of organized crime in the State were very deep and it was felt that a very effective Act was necessary for curbing, controlling and trampling them. The Chief Minister said that the proposed Act would deal chiefly with contract killers, kidnappers, gun totting contractors, hawala traders, enemies of economic structure of the country, producers of spurious drugs and liquors, drug smugglers, mafia etc. She said that the Act would also put an effective curb on display of fire arms at public places for creating terror among the people. The Bill, when passed, will be named as UP Control of Organised Crime Act (UPCOCA). Km. Mayawati told that some people support criminals covertly and managed criminal’s benami property, such people would now be dealt with sternly by the proposed Act. She said that prior to formation of her government, many cases of providing police security to the criminals came before the public. After the Act comes in force, providing security to such criminals would be illegal. She said that the proposed Act would also focus on persons moving around with licensed weapons for establishing ‘gundaraj’. She said that under the Act, licenses of members of any group moving around with three or more license guns would be liable for cancellation. Besides that private security with police security has been prohibited. The Chief Minister said that the cases of grabbing contracts by use of force generally come in light. Wrongful allotment of contracts under the pressure of organized criminals and groups were also reported. To put complete check on such complaints the Act has envisaged such provisions that contractor mafia would not be grabbing contracts by use of force. Submission of character certificates has been made compulsory for the contractors. Besides, arrangements have also been made for E-tendering through internet so that none of the contractors were prevented from tendering for contracts by mafia or mafioso. Any contractor approaching to the authority for tendering his sealed quotations with gang of armed persons would be deemed as a criminal and for that stern punishment is provided in the Act. The Chief Minister said that the Act contemplates for a State level Organized Crime Control Authority with powers to cancel contracts, grabbed forcefully. This authority has also been empowered to give directions as and when required to concerning departments whenever a tender is accepted following due procedure but subsequently cancelled under the pressure of contractor mafia. The Chief Minister also referred to the complaints of old and helpless persons regarding their land and houses being grabbed by use of forge documents and purchase of a property of a legal owner and forcefully evacuating him from the property by land mafia at a very low price. Such land mafia had been under the purview of the Act and would face strict punitive action. Besides, criminals absconding or fleeing from the country after commission of the crime and operating from abroad would not go scot-free because the courts will be able to dispose off the case against them during such criminals absconding. Km. Mayawati said that though the Act incorporates strict provisions and chances of the abuse of the same has been prevented. She said that before enacting the Act, its pros and cons have been examined thoroughly and such provisions has been made which might uproot the organized criminals. She disclosed that before to lodging first information report the written permission of Divisional Commissioner and Deputy Inspector General has been made compulsory besides, the written permission of Inspector General has also been made compulsory before filing charge sheet in the court of law. The Chief Minister said that provision has been made to impose a minimum fine of Rs. five lakh and imprisonment of five years up to life term and capital punishment along with a fine of Rs. 10 lakh under the Act. Such stern provisions have been made to exercise effective control on organized crime through the Act. She said that in common courts the cases remained pending for a long time but under the provisions of UPCOCA, the cases would be tried in the special courts and would be heard every day, so that they were decided speedily. It was worth mentioning that strict provisions of punishment have been made under the Act. After the life term, in the event of repeated crime the capital punishment could be awarded besides imposing a fine of Rs. 10 lakh. Also on the first registration of crime the criminal would not be able to obtain exparte bail and on registration of case for the second time the offence would be non-bailable. Besides, provision has also been made to accord top priority to the hearing of the case under the UPCOCA. Therefore, in the event of the hearing of any case of the criminals in any other court, the hearing of the case of other court will be stopped and case registered under UPCOCA would be heard on priority basis. Km. Mayawati told the media persons that for monitoring the activities of mafia, the chairperson of the State Organized Crime Control Authority would be Principal Secretary Home, which was to be constituted under the Act. Besides, Additional Director General Law and Order, Additional Director General Crime and Special Secretary (Justice) would be the members of the authority. The Authority has been empowered with all the rights to break the economic backbone of the criminals. The Chief Minister said that provision under the Act has also been made to constitute District Organized Crime Control Committees in the chairpersonship of District Magistrates in the districts. These committees would function in accordance with the directions of the Organized Crime Control Authority. The Superintendent of Police, Additional S.P. or Dy. S.P. would be members of this committee. The committees would send its report to State level Authority after conducting through enquiry and investigations regarding organized crimes. Km. Mayawati said that provisions have also been made in the Act to constitute a State level Appellate Authority in the chairpersonship of a retired Mr. Justice of Honble High Court. The Appellate Authority would hear the appeals against the orders passed by the State level Authority within 30 days of the passing the orders. Besides, Director General of police an officer of the level of Principal Secretary will be member of Appellate Tribunal. The Chief Minister hoped that with the implementation of UPCOCA the activities of hooligans, land mafia and other mafioso, professional criminals and anti-social elements would be checked effectively and the peace loving people of the State would be free from the clutches of such elements. Km. Mayawati said that during last assembly elections and at the time of the formation of the government of her party, she promised to provide a government to the people, which was free from injustice, crime, fear, corruption with an attention on development, besides, ensuring the rule of law by law. She hoped that the implementation of UPCOCA would be an effective step in this direction. The Chief Minister reminded that when her party took the reins of power in the State the criminals were ruling the roost and people were living in an atmosphere of fear, terror and injustice. That was why she pledged to give an end to the ‘jungleraj’ prevailing in the State and providing relief to the common men. She directed the officers of administration to work fearlessly and impartially. She further said that as result of this the police force was successful in eliminating the dreaded criminals and dacoits like Dadua who symbolized terror. She said that majority of criminals, due to whom the people were living in an atmosphere of terror, had been imprisoned and put behind the bars, in her regime. She said that her government has also promised to the people to break the economic backbone of the criminals and exercise and effective control on organized criminals. Her government was making its all out efforts to eliminate the organized criminals, dreaded gangsters and anti-social elements, she added. ————

State Government decides cane prices for the crushing season 2007-08

Lucknow: October31, 2007 The Uttar Pradesh Government has fixed the cane prices for the purchase of cane by sugar mills for the crushing season 2007-08. Now, the cane prices of ‘Anupyukta Prajati’ would be Rs. 122.50, ‘Sadharan Prajati’ Rs. 125 and the price of ‘Agaiti Prajati’ would be 120 per quintal. Giving this information at her government residence 5-Kalidas Marg, the Uttar Pradesh Chief Minister Km. Mayawati said that the U.P. Government was serious regarding the payment of cane price arrears on government and co-operative sugar mills of the state. She said that state government had provided Rs. 113 crore as budgetary assistance and Rs. 200 crore as government guarantee for it. The Chief Minister, while addressing media persons said that the amount of cane arrear was Rs.3005 crore, at the time of formation of our government on May 13, 2007. This huge amount of arrear was due to the faulty policies of earlier government, which did not take any initiative for its payment. Km. Mayawati said that directives were issued to officers for ensuring the payment of cane arrears immediately after the formation of the government. As a result, an amount of Rs.1593 crore was being paid during last five months, which was more than 50 per cent of the total arrear. The Chief Minister said that private sugar mills were being emphasised regarding the payment of cane arrears and the government had issued R.C. against 64 private sugar mills. She said if the earlier government had taken the case of cane farmers seriously, then neither this situation would have arised nor the R.C.s would have been issued against so many sugar mills. Km. Mayawati said that special emphasis was being given to the payment of cane arrears on government and co-operative sugar mills. A letter had been written to the Prime Minister on Sept.10, 2007 making request for giving interest free loan of Rs. 1875 crore to sugar mills in this regard, she added. The Chief Minister said that at some places due to the less weighing of cane the farmers suffered heavy loss. Taking a serious note regarding these complaints, the government had decided to increase the amount of economic penalty with a view to checking the tendency of less weighing at cane purchase centres. She said that earlier on first receipt of complaint of less weighing, a fine of Rs. 1000 per day was prescribed. Now, that fine has been increased five fold and amounts to Rs. 5000 per day. Likewise, fine for less weighing of cane caught red handed would amount to 10 times more, than the earlier fixed fine of Rs. 5000. Now, it would be Rs. 50,000. Km. Mayawati said that our government was serious and doing its best efforts for the welfare of cane farmers. It was also committed for the cent percent payment of cane arrears, she added. ******

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The Blessed,Noble,Awakened One-The Tathagata-Characteristics of Attention and Wisdom -Sister Gotami
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The Blessed,Noble,Awakened One-The Tathagata

Characteristics of Attention and Wisdom

The king asked: “Venerable Nagasena, what is the distinguishing characteristic of attention, and what is the distinguishing characteristic of wisdom?”

“Examination is the distinguishing characteristic of attention, and severing is the distinguishing characteristic of wisdom.”

“How is examination the distinguishing characteristic of attention; and how is severing the distinguishing characteristic of wisdom? Give me an analogy.”

“Do you know barley-reapers, your majesty?”

“Yes, venerable sir, I know them.”

“How, your majesty, do barley-reapers reap barley?”

“Venerable sir, they take a sheaf of barley in the left hand, and take a sickle in the right hand, and they cut with the sickle.”

“Just as, your majesty, a barley-reaper takes a sheaf of barley in the left hand, takes a sickle in the right hand, and cuts the barley, even so, your majesty, does the spiritual aspirant take hold of the mind with attention, and cut off the defilements with wisdom. Indeed thus, your majesty, examination is the distinguishing characteristic of attention, and severing is the distinguishing characteristic of wisdom.”

“You are clever, venerable Nagasena.”

——————————————————————————–
Characteristic of Wisdom

The king asked: “Venerable Nagasena, what is the distinguishing characteristic of wisdom?”

“Previously, your majesty, I said ’severing is the distinguishing characteristic of wisdom,’ and now furthermore illuminating is the distinguishing characteristic of wisdom.”

“How, venerable sir, is illuminating the distinguishing characteristic of wisdom?”

“Wisdom arising, your majesty, dispels the darkness of ignorance, produces the illumination of insight, brings forth the light of knowledge, and makes manifest the noble truths; and further, the spiritual practitioner sees with complete understanding impermanence, unsatisfactoriness, and corelessness.”

“Give me an analogy.”

“Just as, your majesty, a person might bring a lamp into a dark house, and with the lamp lit dispel the darkness, produce illumination, show the light, and make manifest forms, so too, your majesty, wisdom arising dispels the darkness of ignorance, produces the illumination of insight, brings forth the light of knowledge, and makes manifest the noble truths; and further, the spiritual practitioner sees with complete understanding impermanence, unsatisfactoriness, and corelessness.”

“You are clever, venerable Nagasena.”

——————————————————————————–

Characteristic of Contact

The king asked: “Venerable Nagasena, when mind consciousness arises, do contact and feeling also arise?”

“Yes, your majesty, when mind consciousness arises, contact arises, feeling arises, perception arises, volition arises, applied thought arises, and sustained thought arises. And all these mental states arise with contact in the lead.”

“Venerable Nagasena, what is the distinguishing characteristic of contact?”

“The distinguishing characteristic of contact, your majesty, is touching.”

“Give me an analogy.”

“Just as if, your majesty, two rams are butting each other, one of these rams is to be understood as the eye, and the other as a visual object, and the coming together of the two of them is contact.”

“Give me another analogy.”

“Just as if, your majesty, two hands are clapping together, one of these hands is to be understood as the eye, and the other as a visual object, and the coming together of the two of them is contact.”

“Give me another analogy.”

“Just as if, your majesty, two cymbals are striking together, one of these cymbals is to be understood as the eye, and the other as a visual object, and the coming together of the two of them is contact.”

“You are clever, venerable Nagasena.”

——————————————————————————–

Characteristic of Feeling

“Venerable Nagasena, what is the distinguishing characteristic of feeling?”

“The distinguishing characteristic of feeling, your majesty, is sensing; experiencing is also a distinguishing characteristic.”

“Give me an analogy.”

“Just as, your majesty, some man might render the king a service, and the king, being well pleased, might repay the service, such that the man on account of this service is provided and endowed with the five cords of sensual pleasure. Then the man might think to himself: ‘In the past I rendered a service to the king, and now he has repaid me, on account of which I am experiencing feelings of one kind and another.’

“Or just as, your majesty, some man having performed good actions, on the dissolution of the body, after death, would reappear in a happy destination, in the heavenly world, and there he would be provided and endowed with the five cords of sensual pleasure. Then the man might think to himself: ‘In the past I performed good actions, and now on account of this I am experiencing feelings of one kind and another.’ So too, your majesty, the distinguishing characteristics of feeling are sensing and experiencing.”

“You are clever, venerable Nagasena.”

——————————————————————————–

Characteristic of Perception

“Venerable Nagasena, what is the distinguishing characteristic of perception?”

“The distinguishing characteristic of perception, your majesty, is perceiving. What does one perceive? One perceives blue, yellow, red, white, and crimson. Thus, your majesty, the distinguishing characteristic of perception is perceiving.”

“Give me an analogy.”

“Just as, your majesty, the king’s store-keeper, having entered the storehouse, might see the goods belonging to the king and would perceive blue, yellow, red, white and crimson. So too, your majesty, the distinguishing characteristic of perception is perceiving.”

“You are clever, venerable Nagasena.”

——————————————————————————–

Characteristic of Volition

“Venerable Nagasena, what is the distinguishing characteristic of volition?”

“The distinguishing characteristic of volition, your majesty, is intending; preparation is also a distinguishing characteristic.”

“Give me an analogy.”

“Just as, your majesty, some man or other might prepare a poison and drink it himself, and make others drink it, then he and the others would become ill. Even so, your majesty, if some man here through volition intended some unwholesome deed, then on the dissolution of the body, after death, he would reappear in a state of deprivation, in an unhappy destination, in perdition, in hell. And those who follow his example would also on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.

“Also just as, your majesty, some man or other might mix together ghee, fresh butter, oil, honey and sugar and drink it himself, and make others drink it, then he and the others would be happy. Even so, your majesty, if some man here through volition intended some wholesome deed, then on the dissolution of the body, after death, he would reappear in a happy destination, in the heavenly world. And those who followed his example would also on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. So too, your majesty, the distinguishing characteristics of volition are intending and preparation.”

“You are clever, venerable Nagasena.”

——————————————————————————–

Characteristic of Consciousness

The king asked: “Venerable Nagasena, what is the distinguishing characteristic of consciousness?”

“The distinguishing characteristic of consciousness, your majesty, is cognizing.”

“Give me an analogy.”

“Just as, your majesty, a city-superintendent sitting at the crossroads in the middle of the city could see a person coming from the eastern direction, could see a person coming from the southern direction, could see a person coming from the western direction, and could see a person coming from the northern direction, then indeed, your majesty, does a person cognize with consciousness a form he sees with the eye, cognize with consciousness a sound he hears with the ear, cognize with consciousness a scent he smells with the nose, cognize with consciousness a taste he savors with the tongue, cognize with consciousness a touch he feels with the body, and cognize with consciousness a mental state he cognizes with the mind. Indeed thus, your majesty, the distinguishing characteristic of consciousness is cognizing.”

“You are clever, venerable Nagasena.”

——————————————————————————–

Characteristic of Applied Thought

“Venerable Nagasena, what is the distinguishing characteristic of applied thought?”

“The distinguishing characteristic of applied thought, your majesty, is fixing one’s mind on an object.”

“Give me an analogy.”

“Just as, your majesty, a carpenter might fix a well-prepared piece of wood into a joint, so too, your majesty, the distinguishing characteristic of applied thought is fixing one’s mind on an object.”

“You are clever, venerable Nagasena.”

——————————————————————————–

Characteristic of Sustained Thought

“Venerable Nagasena, what is the distinguishing characteristic of sustained thought?”

“The distinguishing characteristic of sustained thought, your majesty, is continual examination.”

“Give me an analogy.”

“Just as, your majesty, when a gong is struck and continues resounding afterwards, indeed so the striking is to be understood as applied thought, and the continuance of the resounding as sustained thought.”

“You are clever, venerable Nagasena.”

Sister Gotami

At Savatthi. Then, early in the morning, Kisa Gotami the nun put on her robes and, taking her bowl & outer robe, went into Savatthi for alms. When she had gone for alms in Savatthi and had returned from her alms round, after her meal she went to the Grove of the Blind to spend the day. Having gone deep into the Grove of the Blind, she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One, wanting to arouse fear, horripilation, & terror in her, wanting to make her fall away from concentration, approached her & addressed her in verse:

Why,
with your sons killed,
do you sit all alone,
your face in tears?
All alone,
immersed in the midst of the forest,
are you looking
for a man?

Then the thought occurred to Kisa Gotami the nun: “Now who has recited this verse — a human being or a non-human one?” Then it occurred to her: “This is Mara the Evil One, who has recited this verse wanting to arouse fear, horripilation, & terror in me, wanting to make me fall away from concentration.”

Then, having understood that “This is Mara the Evil One,” she replied to him in verses:

I’ve gotten past
the killing of sons,
have made that the end
to [my search for] men.
I don’t grieve,
I don’t weep —
and I’m not afraid of you,
my friend.
It’s everywhere destroyed — delight.
The mass of darkness is shattered.
Having defeated the army of death,
free
of fermentations
I dwell.

Then Mara the Evil One — sad & dejected at realizing, “Kisa Gotami the nun knows me” — vanished right there.

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Doctrine-True Practice of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata-Constant Effort
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Doctrine-True Practice of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata

Constant Effort

Until we are able to stop our mind, until we reach tranquillity, the mind will just continue as before. It’s for this reason that the Teacher says, “Just keep on doing it, keep on with the practice!” Maybe we think, “If I don’t yet understand, how can I do it?” Until we are able to practice properly, wisdom doesn’t arise. So we say just keep on with it. If we practice without stopping we’ll begin to think about what we are doing. We’ll start to consider our practice.

Nothing happens immediately, so in the beginning we can’t see any results from our practice. This is like the example I have often given you of the man who tries to make fire by rubbing two sticks of wood together. He says to himself, “They say there’s fire here.” and he begins rubbing energetically. He’s very impetuous. He rubs on and on but his impatience doesn’t end. He wants to have that fire. He keeps wanting to have that fire, but the fire doesn’t come. So he gets discouraged and stops to rest for awhile. He starts again but the going is slow, so he rests again. By then the heat has disappeared; he didn’t keep at it long enough. He rubs and rubs until he tires and then he stops altogether. Not only is he tired, but he becomes more and more discouraged until he gives up completely. “There’s no fire here!” Actually he was doing the work, but there wasn’t enough heat to start a fire. The fire was there all the time but he didn’t carry on to the end.

This sort of experience causes the meditator to get discouraged in his practice, and so he restlessly changes from one practice to another. And this sort of experience is also similar to our own practice. It’s the same for everybody. Why? Because we are still grounded in defilements. The Buddha had defilements also, but He had a lot of wisdom in this respect. While still worldlings the Buddha and the arahants were just the same as us. If we are still worldlings then we don’t think rightly. Thus when wanting arises we don’t see it, and when not wanting arises we don’t see it. Sometimes we feel stirred up, and sometimes we feel contented. When we have not wanting we have a kind of contentment, but we also have a kind of confusion. When we have wanting this can be contentment and confusion of another kind. It’s all intermixed in this way.

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Spiritual Community of The Followers of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata-Discernment
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Spiritual Community of The Followers of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata

Discernment

The Eightfold Path is best understood as a collection of personal qualities to be developed, rather than as a sequence of steps along a linear path. The development of right view and right resolve (the factors classically identified with wisdom and discernment) facilitates the development of right speech, action, and livelihood (the factors identified with virtue). As virtue develops so do the factors identified with concentration (right effort, mindfulness, and concentration). Likewise, as concentration matures, discernment evolves to a still deeper level. And so the process unfolds: development of one factor fosters development of the next, lifting the practitioner in an upward spiral of spiritual maturity that eventually culminates in Awakening.

The long journey to Awakening begins in earnest with the first tentative stirrings of right view — the discernment by which one recognizes the validity of the four Noble Truths and the principle of kamma. One begins to see that one’s future well-being is neither predestined by fate, nor left to the whims of a divine being or random chance. The responsibility for one’s happiness rests squarely on one’s own shoulders. Seeing this, one’s spiritual aims become suddenly clear: to relinquish the habitual unskillful tendencies of the mind in favor of skillful ones. As this right resolve grows stronger, so does the heartfelt desire to live a morally upright life, to choose one’s actions with care.

At this point many followers make the inward commitment to take the Buddha’s teachings to mind, to become “Buddhist” through the act of taking refuge in the Triple Gem: the Buddha (both the historical Buddha and one’s own innate potential for Awakening), the Dhamma (both the Buddha’s teachings and the ultimate Truth towards which they point), and the Sangha (both the unbroken monastic lineage that has preserved the teachings since the Buddha’s day, and all those who have achieved at least some degree of Awakening). With one’s feet thus planted on solid ground, and with the help of an admirable friend or teacher (kalyanamitta) to guide the way, one is now well-equipped to proceed down the Path, following in the footsteps left by the Buddha himself.

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