While the BJP has had no difficulty in projecting its chief ministerial candidate, the Congress party has too many aspirants to contend with. ‘Cross that bridge when you come to it’, it seems to be telling itself, courtesy Mayawati
POLITICAL DEVELOPMENTS in Karnataka have been gathering pace. Mayawati’s recent visit to Bangalore has forced even the established political parties to redefine their poll strategy for obvious reasons. Unlike other parties, which tend to exploit certain communities or certain sections of the society, Mayawati typically tried to carry all, irrespective of their religion or community or caste, to capture power in Karnataka. This has proved to be a setback for some political parties, which usually gravitate towards certain communities or certain strata of society for their electoral success.
Well, the Congress has set the ball rolling by deciding to requisition the services of the former chief minister of Karnataka and the present Governor of Maharashtra, SM Krishna. What is more, he has been reportedly told that in the event of the party emerging victorious, he will be its chief ministerial choice. The arrangement will be formalised with Krishna taking over the overall leadership of the Karnataka unit of the Congress party in February, hardly a week from now. A co-ordination committee will be constituted for the purpose of which he will be the chairman. Such an arrangement will not, it is hoped, rub Mallikarjun Kharge the wrong way. Kharge is a senior Dalit leader of the party and is also its pradesh congress committee. He is an aspirant for the CM’s post. But this Karnataka Dalit is going to miss the bus, thanks to the ambitions of his fellow Dalit from UP, Mayawati. What an irony! The Congress cannot ignore the upper castes lest they should switch their allegiance to Mayawati, lock, stock and barrel, as they did in UP.
Another leader of the backward classes and Deve Gowda’s bete noire, the former deputy chief minister Siddaramaiah, who joined the Congress party a year ago, is also an aspirant for the CM’s post. Mayawati’s Karnataka entry has dampened Siddaramaiah’s ambition. What carrot the Congress will offer? As of now, the Congress is inclined to take up this issue only after Krishna re-enters Karnataka politics. Until then Siddaramaiah has to remain in political wilderness.
Incidentally, leaders, including the eight former MLAs who have identified with Siddaramaiah, are to be formally inducted into the Congress party on January 27 in Bangalore. Senior Congress leader in charge of Karnataka, Prithviraj Chavan and top state Congress leaders will be present on the occasion. This should have taken place in New Delhi on Dec 25, 2007 in the presence of AICC President Sonia Gandhi. Following the latter’s hospitalisation the event had to be postponed.
Fortunately, the BJP faces no such problems. And it is making no secret of it. It has already projected Yediurappa as its chief ministerial candidate. The dilemma of the Congress party has warmed the cockles of the BJP’s heart. Ridiculing the Congress party’s decision to bring back SM Krishna to state politics, BJP senior leader M Venkaiah Naidu said, “Nobody can save the Congress from defeat in the coming assembly elections. Congress is a sinking ship. Neither Ram (Siddaramaiah) nor Krishna (SM Krishna) can prevent it from sinking. In fact, Krishna’s entry will only add to the confusion in the Congress”.
Naidu challenged the Congress party to name its leader for the polls. He also had a dig at MP Prakash, the No 2 in the erstwhile Kumaraswamy government. When queried on Prakash joining the Congress party, Naidu remarked, “If somebody wants to step into the sinking ship, I can only say ‘all the best’.”
Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath’s bullock wins race, caste clash erupts in village Friday January 25 2008 09:58 IST
THANJAVUR: Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath’s of Peykarumbankottai village in Orathanad taluk bore the brunt of an attack by those belonging to the upper castes, just because one Dalit’s bullock won the race during Pongal celebrations.
On the Maattu Pongal day, the bullocks, owned by Caste Hindus and Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath of the village, were bathed and kept ready in front of the Melayi Amman Temple in Peykarumbankottai for the annual race.
As soon as the crackers burst, a scared bullock owned by Muthuraman alias Sevugan (21), a Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath , ran fast and finished the race first.
Unable to digest the victory of a bullock owned by a Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath, Jagadeesan (20) and Deepakumar (20) quarrelled with Muthuraman and called him names.
When other Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath youths came in support of Muthuraman, a gang of 30 Caste Hindus attacked the Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath with logs and footwear. His bullock, winner of the race, was also caned.
A head constable from Pappanadu police station reached the spot after the spar and made enquires with the two groups. He also advised the Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath to lodge a written complaint.
However, when the Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath were proceeding in a car to the police station, another group of Caste Hindus intercepted the vehicle and attacked the occupants indiscriminately with lethal weapons.
In the melee, the windscreen of the car was damaged. Eight Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath were injured and admitted to the Thanjavur Medical College Hospital (TMCH).
Based on a complaint, the Pappanadu police registered a case against 12 Caste Hindus. The police have so far arrested only one accused while others are said to be absconding.
Meanwhile, A Kathir, executive director of Evidence, a Madurai-based NGO, demanded a compensation of Rs 50,000 each to the affected.
“The District Collector and SP should visit the spot and conduct enquiry. The ADGP (Social Justice and Human Rights) should also conduct an independent enquiry. The National SC/ST Commission should suo motu investigate and submit its report to the government,” Kathir said.
“We have heard of incidents of discrimination against Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath. It is disgraceful to learn that even the cattle owned by Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath face discrimination for no faults of theirs,” he added.
Hyderabad, January 19: The move of the National Commission for Scheduled Castes asking State Governments not to use the word Dalit in official documents, drew sharp criticism from some sections of Dalit and civil rights groups.
Asked for his views, State SC-ST Commission chairman Prof M Nagarjuna said he had no comment to offer.
“I am heading a joint commission for SCs and STs in AP and will go by the instructions of the State Government,” he declared.
But senior AP High Court advocate Bojja Takaram welcomed the move of the National Commission.
Dalit, he maintained, was a derogatory expression.
TRIPLE GEM STUDY CIRCLE Preffered to call Schedules CastesScheduled Tribes as Original Inhabitants of Jambudvipa that is The Great Prabuddha Bharath that will be more apprpriate.
Caste and the word dalit complicates progress for India’s Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath.
The best solution is by way of taking Diksha by all the Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath as done by the father of the Indian Constitution Dr. B.R.Ambedkar. This will prevent all sorts of discrimination meted out to Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath by the Invaders and their Slaves.
Invaders and their Slave landlords threaten Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath village headwoman
Patna, Jan 20: A Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath village headwoman in Bihar has been told by Invaders and their Slave landlords to pay extortion money to continue in office or be killed.
The woman has moved every authority - from the local police station to the district administration and to Chief Minister Nitish Kumar - but her plea for help has fallen on deaf ears.
Gangtia Devi hails from a village near Bakhtiarpur, Nitish Kumar’s hometown. Her troubles began 20 months ago when she was elected chief of the Rupas-Mahari panchayat near Bakhtiarpur in Patna district.
Initially, the family was overjoyed. But she soon realised that the powerful Invaders and their Slave landowners in her village were not ready to accept her as village council head in a state known for its steep gender and caste polarisation.
“In the beginning, I was hopeful that everything would work out. But I was wrong. It is not easy for them to accept me as a ‘mukhiya’ (head) as I belong to the poorest of the poor,” Gangtia Devi said.
After her election, Gangtia Devi was regularly abused, humiliated, harassed and threatened for not paying extortion money to the powerful village landlords.
“Soon after I became the village council head, some villagers belonging to the powerful landed Invaders and their Slaves started abusing and harassing me. They questioned how a ‘chamain’ (a woman belonging to chamar caste, traditionally the cobblers i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath) could become a ‘mukhiya’ and sit in a chair in their presence,” she said.
Landless and illiterate Gangtia Devi was threatened regularly. Her husband, who works as a labourer, is afraid to leave home for work after the landlords threatened to set his hut on fire.
“No action was taken against the Invaders and their Slave men, nor was any security provided to me,” she said.
Last year, another Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath village head of Methwaliya panchayat in Chapra district was prevented from hoisting the national flag on Republic Day.
In 2006, 50 percent seats in the panchayat elections were reserved for women by the Nitish Kumar government.
Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath to stage dharna for patta certificates
Staff Reporter
HYDERABAD: The Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha BharathWelfare Association will stage a dharna near Indira Park on January 23 demanding issue of patta certificates to those tilling the land in Survey No. 240/1 in Mamadipally village of Saroornagar Mandal in Ranga Reddy district.
Recently several families were dispossessed from the land by the Revenue authoritieshe said and added that some of them were even arrested on the charge of land grabbing, said N. Balaraj, general secretary of the Association.
He told press persons here on Sunday that for the last 50 years Dalit families were doing farming on the 53-acre land and paying taxes regularly.
Even their names were mentioned in the revenue records.
But of late they were not being allowed to cultivate the lands.
Notified area
A representation was given to the Ranga Reddy Collector and the latter informed that it was a notified area and the land could not be assigned to them, Mr. Balaraj said.
Mr. Balaraj urged the government to issue pattas to all those tilling the land under the fourth phase of land distribution programme.
Caste complicates progress for India’s Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath
Peter Hodge21-Jan-2008
‘I am zero when it comes to caste,’ says Moses Vattipalli. ‘I was told again and again that I was not fit, I was a Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath, untouchable, low-caste man, and leatherwork, that is my caste-work.’
A rare case among Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath to have escaped the same work as his father. One of his tasks is to record abuses against Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath on the organisation’s website. ‘Every day I have things to report,’ he says. ‘Every day killing, every day a Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath was raped, humiliated, beaten up.’
This picture of caste-based oppression is at odds with common perceptions of modern India as an economic tiger and IT superpower. Few Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath have reaped the benefits of the recent boom, due to lack of education and ongoing discrimination that mocks the outlawing of ‘untouchability’ in the Indian Constitution.
Like most Scheduled Caste i.e.Original Inhabitant of Jambudvipa i.e. The Great Prabuddha Bharath children, his education about caste status began early. In his own village, he knew not to take water from the well the Invaders and their slaves people used. But when visiting another village he unwittingly drew from the wrong well. ‘Those people scolded me because I went there while they were drawing water. I came home crying.’
The Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath in his village are isolated on the eastern side. ‘When the wind blows, the wind of the Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath should not touch the Inaders and their slaves. Visiting the village shop, he had to stand at a distance so the shopkeeper would not be contaminated. ‘When I asked for something from the shop they used to pack it and throw it. If I catch it, I catch it, otherwise things would fall on the ground and we have to collect them from the mud.’ Similarly, payment would be thrown to the shopkeeper and the change tossed back.
The general rule in Indian culture that respect should flow to elders is skewed by caste. It was painful for him to see his father treated with disrespect by Invaders and their slaves children. ‘I used to feel so embarrassed. My father might have had a problem, but he didn’t do anything because Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath think it’s their fate.’
Children growing up under such conditions develop a sense of inferiority. That is precisely the intention. ‘There were many times, I was told I am a Scheduled Caste i.e.Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath and equal to any other animal,’ he says .
On one occasion he was treated worse than an animal. He and his father had been invited to an Invaders and their slaves wedding.
He was performing well at school and expected to be treated well. He was in for a rude shock. ‘When the time for the feast came they asked us to sit on the mud where the cattle and cycles travel.’ Not wanting to upset the people who had invited them, they stayed. ‘There were people walking that way and I remember the sand and dirt was coming into our food. It was such a humiliation.’
Buddha - The Great Master This statue dates back to the 1st Century B.C.E. It was sculpted during the reign of of the Kushana Emperor Kanishka.
Sarnath This place is also known as Isipatana or “Deer Park” Situated 5 Kms north of Varanasi, here the Buddha is said to have preached his first sermon.
The Lion-Capital at Sarnath. - Emperor Ashoka erected such Lion Capitals and other similar looking columns all across his empire in India (and Pakistan) He spread the message of Buddhism in Central Asia and the Far East.
A Chorten This is a Buddhist place of worship. Chortens are found in Nepal and Tibet and look like inverted bells.
The Kanheri Caves near Mumbai. These caves were Buddhist Monasteries in the period 3rd century B.C.E. up to the 7th century C.E. There are innumerable such cave monasteries be found especially in Western India.
The imposing pyramidal Mahabodhi Temple at Bodh Gaya in Bihar The tower soars to a height of 180 ft. Close to the temple near the west wall grows a pipal tree which is said to be descended from the original Bodhi tree under which the Buddha received enligthenment
Buddhism Resurrected in India in the 20th Century
In the mid 20th Century, Dr. B.R. Ambedkar, who was one of the architects of India’s Constitution, gave Buddhism a fresh lease of life by embracing it a few years after India achieved independence. A significant number of members of those castes who were denied equal rights in the Hindu caste hierarchy also embraced Buddhism. Today an over-whelming proportion of Buddhists in India are these recent converts who term themselves as Nava-Baudha or Neo-Buddhists. A comparatively recent event of significance was the 6th religious council held at Rangoon in 1954 which came 1300 years after the 5th council held at, Prayaga in 643 C.E. in the reign of the last major pan-Indian emperor - Harsha Vardhana. The Rangoon council was also the first one to be held outside India.
Guilded image of the Buddha from Thailand With its message of love, peace and universal brotherhood Buddhism has exercised a sobering influence on a section of humanity in the countries of the far east.
A gigantic image of the Great Master - Buddha at Bamiyan near Kabul in Afghanistan. It is this image which has been threatened to be blown off by the Taliban, the Islamic militia that rules Afghanistan. The statue faced its first defilement at the hands of Islamic invaders when they invaded pre-dominantly Buddhist Afghanistan in the 8th century Incidentally the name Afghanistan is derived from the Sanskrit terms Upa-gana-stan which means “Lands where the Allied tribes live”.
BSP observes it as ‘Constitution Day’
For The Gain of the Many and For the Welfare of the Many
Sindhia urges officials to implement all provisions of Constitution
Elections before delimitation opposed
BANGALORE: The Bahujan Samaj Party (BSP) has appealed to the constitutional machinery in the country to implement all provisions enshrined in the Constitution for the benefit of the marginalised and weaker sections.
This appeal was made by BSP national general secretary P.G.R. Sindhia during the Republic Day celebrations which he preferred to call as “Constitution Day” here on Saturday. He was unfurling the National Flag at the party office.
Mr. Sindhia said the party preferred to call it “Constitution Day” as it was on this day that the Constitution was adopted as framed by the Constituent Assembly headed by Dr. B.R. Ambedkar.
He said the Constitution had enshrined several provisions for “empowering the people socially and economically” oppressed people but successive governments and the political parties had failed to implement the provisions.
With reference to the ensuing Legislative Assembly elections, he said it would be another “impropriety” if the Government was planning to hold elections without taking up delimitation norms. The Constitution clearly indicated that once in every 20 years, the delimitation process would have to be taken up by re-organising the Assembly and Lok Sabha constituencies. Mr. Sindhia expressed his opposition to the declaration of election to the State Assembly before the delimitation process was completed. The BSP was concerned about the poor among the upper “castes”.
Quota
BJP and the Janata Dal (S) wants to go to court against the reservation announced for the posts of Mayor and Deputy Mayors in various city corporations.
BUDDHISM- Our Message of Peace, Non-violence and Goodwill
Centuries after it disappeared from India, Buddhism has staged a comeback here as a tool for social reformation. It remains to be seen whether its essence, that which makes it a way of living peacefully and gently, will be adopted as readily
On October 16, 2002, when most Indians were celebrating Dussehra, symbolic of the victory of justice over injustice, five Original Inhabitants of Jambudvipa that The Great Prabuddha Bharath families in Jhajjar, Haryana were mourning relatives who had been lynched by upper caste people. The incident was a millionth repeat of the injustice that has plagued Indian society for millennia, where it has branded a section of itself as less than human and perpetrated the grossest injustices against them. Even today, 60 years after the Indian Constitution outlawed it, 22 per cent of the country’s population continues to bear the cross of ‘untochability’.
Although caste-based political movements have attempted to liberate Original Inhabitants of Jambudvipa that The Great Prabuddha Bharath politically and socially, another, more controversial choice made available to them is that of religious conversion. This is the choice that families of the Jhajjar victims made, when 11 days after the gruesome massacre, they converted to Buddhism. In doing so, they followed the example of Babasaheb Bhimrao Ambedkar, an architect of the Indian Constitution, and a Original Inhabitant of Jambudvipa that The Great Prabuddha Bharath , who embraced Buddhism with 3,80,000 followers just six weeks before his death in 1956. Babasaheb, who had combated narrow casteist mindsets all his life, ultimately decided that the best course of action would be to forge a new religious identity for Dalits: one that would free them from oppression and empower them with inner strength.
Why Buddhism?
Babasaheb examined Islam, Christianity and Sikhism before turning to Buddhism. One reason was that right at its origin 2,500 years ago, it had become a tool for a caste revolution. Many of those oppressed as lower castes at the time took refuge in the Buddha’s dhamma because it offered the possibility of a dignified life beyond caste or gender.
Said Ambedkar: “Buddhism teaches social, intellectual, economic and political freedom—equality not only between man and man but also between man and woman. If you study carefully, you will see that Buddhism is based on reason.”
In the Buddha’s time, Original Inhabitants of Jambudvipa that The Great Prabuddha Bharath had already borne the yoke of caste for a couple of thousand years. The aboriginal inhabitants of India, they were enslaved by Aryan tribes during 1800-1500 BC. Gradually, the Aryan system of division of labour hardened into a rigid system determined by birth. In this, the aboriginal Indians were the lowest of the low, made to do the most menial of jobs. Before long, they had been categorized as ‘untouchables’.
According to the law book Manusmriti, untouchables could not own property or go to heaven unless they worshipped Brahmins. It was explained that they were being punished for sins of previous lives, a hypothesis that gave Original Inhabitants of Jambudvipa that The Great Prabuddha Bharath an inferiority complex.
The Buddha’s Attitude
Around the fifth century BC, an anti-caste revolution began in India. Gautama Buddha, born a Kshatriya (warrior caste) prince, began talking of a dhamma whose social expression, the sangha (community), was devoid of caste and gender distinctions.
In a story from the Pali suttas, we are told that a Brahmin enquired the Buddha about his lineage, who answered: “No Brahmin I, no prince, / No farmer, or aught else. / All worldly ranks I know, / but knowing go my way / as simply nobody: / Homeless, in pilgrim garb, / with shaven crown, I go my way alone, serene. / To ask my birth is vain.”
Indeed we hear of the Buddha equally welcoming Upali, the barber; Suniita, the scavenger; Ambapaali, the courtesan; Saati, a fisherman; Subhaa, a smith’s daughter; and Punnaa, daughter of a deerstalker, into his fold and teaching them the dharma. For, he believed: “By birth is not one an outcast, / By birth is not one a Brahmin. / By deeds is one an outcaste, / By deeds is one a Brahmin.”
Sangha Life
Bhikkus ordained by the Buddha were from various communities. A bhikku wasn’t a priest but a monk, who lived on alms and was a guide on religious and social matters to the larger lay sangha. The Buddha told them: “O bhikkus, just as the rivers when they have fallen into the great ocean lose their identity, just so brethren, do these four castes—Brahmins, Kshatriyas, Vaishyas, Shudras—when they begin to follow the doctrine and discipline as propounded by the Tathagata, renounce different names of castes and rank and become members of one society.”
The bhikkus would accept food from all castes, including ‘untouchables’. This was significant since caste rules dictated that one rather starve than accept food from a person of caste lower than one’s own. The deliberate breaking of caste rules signified the contempt of the aware mind for superficial distinctions, evident in this poem by an early bhikku: “I made a hut / From three palm leaves by the Ganges / Took a crematory pot / For an eating bowl,/ Lifted my robe off a trash bin / Two rainy seasons passed and I / Spoke only one word / Clouds came again / But this time the darkness / Tore open.”
Using a crematory pot as food bowl and taking a robe from garbage were marks of renunciation that indicated a blurring and eventual dissolution of caste boundaries. Needless to say, Buddhism came to be known as the religion of the common man. However by the 12th century AD, the Brahmanical religion had reinforced itself and Buddhism was practically extinct in India.
New Cycle
When Ambedkar took refuge in the Buddha, dhamma and sangha on October 14, 1956, he marked the return of what had by then become a world religion. That this was done to transcend caste oppression seemed an appropriate echo of the historical Buddha’s times. The movement that began that day is referred to as neo-Buddhism.
Most neo-Buddhists follow the Theravada school of Buddhism. Ambedkar himself didn’t wish to get embroiled in the Hinayana-Mahayana controversy, preferring to follow ‘Buddhayana’, vehicle of the Buddha. Since Ambedkar’s death, an estimated one crore Original Inhabitants of Jambudvipa that The Great Prabuddha Bharath , mostly from Maharashtra and Uttar Pradesh, have followed him into Buddhism. According to Bhante Dipankara Sumedho, chairperson of the Buddhist Cultural Foundation: “Original Inhabitants of Jambudvipa that The Great Prabuddha Bharath embrace Buddhism for dignity rather than for economic reasons.”
Mass Conversions
In recent years, mass conversions of Original Inhabitants of Jambudvipa that The Great Prabuddha Bharath to Buddhism have been organised.
They realized that the condition of my people could only be improved if they could embrace Buddhism, which does not believe in caste. They have found Buddhism to be rational and logical.They also sees caste as a psychological barrier. Original Inhabitants of Jambudvipa that The Great Prabuddha Bharath have been psyched into believing that they can’t change their fate, that they are being punished for past sins. Embracing Buddhism has helped them come out of these fatalistic misconceptions. They not comfortable with the word ‘conversion’, though. “Buddhism is not alien; India is its motherland. Buddhist philosophy is practical; it talks of human rights and how to eradicate suffering,” They believe. It is just Dikhsa.
They have regained self-esteem. Even if the upper castes look down upon them, they know they belong to a religion that believes in universal brotherhood.
Dhamma Education
Eminent Buddhist missionary Ven. L. Ariyawnsa Nayaka Mahathera said during his 1968 speech at the Buddhist National Conference in Mumbai: “Most new Buddhists are Buddhists only in name as they have no education and training in the Buddhist way of life. Unfortunately, Babasaheb passed away within two months after initiating the movement. So, they need assistance and guidance for practicing the dhamma properly.” He advised bhikkus to roam from village to village to propagate the teachings.
Bhante Sumedho of the Ashoka Mission Vihara, New Delhi, points out: “There are many traditional Buddhists who are not religious and Awakened Buddhists (neo-Buddhists) who try their best to follow the Buddhist way of life.” A visit to the Vihara confirms this. Founded by Cambodian monk Ven. Dharmavara Mahathera in 1948, it is a place where neo- and traditional Buddhists meet regularly for spiritual practice.
Lama Lobzang, president of the Vihara, says: “Traditional Buddhist monks are unable to reach out to the neo-Buddhists mainly because of the language barrier. We need more monks who would teach neo-Buddhists in their own dialect.” Organizations like the Bharatiya Boudh Maha Seva, Punjab-based Buddha Parchar Samiti, Taiwanese Corporate Body of Buddha Education Foundation, and the Vipassana Visodhan Vinyas in Igatpuri, Maharashtra have translated Buddhist works into Indian languages for neo-Buddhists.
Many neo-Buddhists continue to be deeply connected to Hindu deities and sometimes celebrate Hindu festivals. Bhante Sumedho sees nothing wrong with this. “One finds festivals common to Hinduism and Buddhism, especially those that occur on full moon days. Also, King Ashoka accepted Buddhism on Dussehra and made it the national religion on Deepavali. So these are special days for us too.”
The Essence
One may embrace Buddhism by taking diksha from an eminent monk. The conversion ceremony is simple. One takes refuge in the Three Jewels—Buddha, dhamma and sangha, and chants the five precepts that one will abstain from killing, stealing, adultery, lying and intoxicants. Yet the essence of the dharma lies in its practice, in transcending afflictive emotions and cultivating mindfulness, compassion and loving-kindness.
Even though Buddhism has managed to stage a comeback in India as a tool for social reformation, it remains to be seen whether its essence, that which makes it a way of living peacefully and gently, will be adopted as readily. For that, conversion is not a pre-requisite at all. As His Holiness the Dalai Lama says: “If you have a particular faith or religion, that is good. But you can survive without it,” and that, “my religion is very simple. My religion is kindness.”
TRIPLE GEM STUDY CIRCLE preffered to call as “Prabuddha Bharath Rathna or Arahath” as the Indian Constitution was based on Vinaya(Baba Saheb Dr.B.R.Ambedkar and Dada Saheb Manyawar Kanshi Ram Ji deserved such awards) and for the follow harrowing reason for which Bharath Rathna was conferred to any one this year:
UltraCurrents India’s top award misses congeniality By Sudha Ramachandran Asia Times
Ugly wrangling has broken out over the Bharat Ratna (Jewel of India), India’s highest civilian honor, with politicians openly lobbying for the award. There is growing feeling among the public that the Bharat Ratna, its value degraded over the years, should be done away with and all state awards abolished.
Established in 1954, the Bharat Ratna is awarded in “recognition of exceptional service towards the advancement of art, literature, science and public service of the highest order”. In the years since, it has been conferred on 41 people, including two non-Indians - Pakistani Gandhian Khan Abdul Gaffar Khan and former
South African president Nelson Mandela - and a naturalized Indian citizen, Mother Teresa. Over half of the award’s recipients have been politicians. Besides the Bharat Ratna, India also awards the Padma Vibhushan, Padma Bhushan and Padma Shri to civilians who excel in various fields, including the arts, athletics and various realms of public service.
The Bharat Ratna and the Padma awards are announced annually ahead of Republic Day, which falls on January 26. The run-up to the announcements has always been marked by hectic behind-the-scenes jostling for the awards. This year the canvassing has reached a new low. It has been a very public affair with politicians engaging in a no-holds-barred fight for the Bharat Ratna. A “canonize-my-candidate campaign” has gripped India’s political class. Worse, right wing Hindu groups have unleashed violence to protest the discussion on a possible contender, a controversial Muslim painter.
It started with the Bharatiya Janata Party’s (BJP) Lal Krishna Advani shooting off a letter to Prime Minister Manmohan Singh demanding that the Bharat Ratna be awarded to BJP patriarch and former prime minister Atal Bihari Vajpayee.
That prompted Original Inhabitant of Jambudvipa that is The Great Prabuddha Bharath leader and Bahujan Samaj Party chief Mayawati to demand that the honor be conferred on her mentor and partner, the late Kanshiram.
Then, Congress sprang into action and began canvassing for veteran communist Jyoti Basu.
At last count, the names of over a dozen politicians - some aged, others dead - including Karpoori Thakur, Muthuvel Karunanidhi, Biju Patnaik, Mulayam Singh Yadav, Chaudhry Charan Singh and Jagjivan Ram have been put forward by their parties.
None of these nominees except Manyawar Kanshi Ram Ji are known to have done “public service of the highest order”, which is what the Bharat Ratna is supposed to honor. They have engaged in politicking, of course, but they practiced politics to pursue personal political ambitions rather than to further the public good.
It is not just the unsuitability of the nominations that is disturbing; it is also the way parties are lobbying for it to further their political agendas.
Just as Advani is keen to be seen as having “got” the award for Vajpayee, Congress would like to score some points with the left parties for having recommended the communist Basu.
The Bharat Ratna is an honor conferred on an individual, not a bone to be fought over nor an entitlement to be demanded in the streets, the media or even in letters to the prime minister. It is not an award determined by the public, political parties or parliament. Unlike the Padma awards, which are decided by a screening committee, the Bharat Ratna is the prerogative of the premier.
Interestingly, prime ministers have not shied away from awarding it to themselves. Jawaharlal Nehru and Indira Gandhi were still in office when they received the Bharat Ratna.
As an after thought it is now that the BJP wants Vajpayee to be honored with the award as he shied away when he was prime minister.
The Bharat Ratna has rarely been far from controversy. It was awarded to a highly ineffective president, V V Giri, in 1975, and in 1988, it was awarded to M G Ramachandran posthumously.
Ramachandran was a popular Tamil actor and a canny politician, but by no stretch of imagination did he deserve the Bharat Ratna. Yet the Congress government conferred the honor on him - with an eye on the Tamil vote.
World famous sitarist Ravi Shankar was accused of lobbying hard for the award. The way aspiring Padma awardees work the system is no less controversial.
Loyalists of the ruling party, as well as their spouses and friends, figure among the Padma awardees every year.
Prime ministers and presidents have even expressed their gratitude to their doctors by gifting Padma awards. In 2001, for instance, Chittaranjan Ranawat, who had successfully performed knee replacement surgery on Vajpayee, was rewarded with the Padma Bhushan. But not everyone is enamored with the Bharat Ratna and the Padma awards.
Abul Kalam Azad, freedom fighter and educationist, refused the Bharat Ratna arguing that those who selected the awardees should not be its recipients.
After all, he was education minister at the time. Azad was later awarded the Ratna posthumously. Eminent historian Romila Thapar rejected the Padma Bhushan twice - in 1992 and 2005. She “would only accept academic and professional awards”, she said expressing her “sense of unease about these awards”. “State awards have become increasingly mixed up with government patronage in India,” she observed.
The left has repeatedly clarified that its leaders will not accept state awards. Incidentally, Mahatma Gandhi was never awarded the Bharat Ratna. The Mahatma, the government feels, is above such awards. Musicians, scientists and social workers have been honored with the Bharat Ratna in the past.
There are calls from the public for awarding the Bharat Ratna to a non-politician this year. The names of industrialist Ratan Tata, cricketer Sachin Tendulkar and artist Maqbool Fida Husain are being mentioned. “
A uniquely talented sportsman like Sachin Tendulkar may not have performed a public service in the old definition of the term. But he is able to inspire like no other, he is a name that from the Pakistan-Afghan border to Down Under [Australia] is synonymous with Indian exceptionality and he is beloved of millions,” wrote Sagarika Ghose in Hindustan Times. Others have argued that Tendulkar might be a great cricketer and an inspiring one. Still, he is “only an entertainer”. Besides, some Indians are not too comfortable with a Bharat Ratna awardee peddling Pepsi, Adidas and Aviva Life insurance in television commercials. Husain’s name has evoked considerable anger among Hindu right wing sections.
An eminent artist, Husain has been awarded the Padma Shree, the Padma Bhushan and the Padma Vibushan. In the 1990s, Husain’s portrayal of Hindugoddesses in the nude drew right-wing ire. Under threat from the Hindu right, he has been living abroad. A couple of days ago, one such conservative group attacked offices of the NDTV news channel to protest an SMS poll featuring Husain as a contender for the Bharat Ratna. There is growing support for doing away with the Bharat Ratna and the Padma awards. The slackening standards in the choices for these awards, their politicization and growing equation with power and patronage have clearly contributed to the feeling that the Bharat Ratna has been sullied and is best done away with.
There is no dignity, no honor left in the Bharat Ratna; it should be abolished. Besides, some are questioning the whole concept of state awards. “Awards are a hangover of monarchy.Kings gave away titles to various people as recognition of their loyalty to the throne.
But, should democracies continue with this tradition that gives fancy titles to a few privileged citizens?” asks the Times of India. While arguing that “excellence in public life and other areas of activity should be recognized”, it argues that “it’s not the business of the government to hand out awards and honors. Let the private sector, especially peer groups, award achievers.
After all, what does the government know of cinema to award film stars and directors? Or, for that matter, does it have the credentials to reward a writer or a musician?”
Given the public mood of disgust with politicians in the country, it is likely that the government will award the Bharat Ratna to a non-politician. Perhaps it will be Tendulkar or a social worker. Or the government might prefer to play safe, dodge the issue completely and not award the Bharat Ratna this year.
It wont be the first time that the Bharat Ratna is not being awarded. It was suspended from 1977 to 1980. It was revived thereafter, but has not been awarded since 2001.
In the seven years since, the government, it seems, has not found a single person worthy of the honor in a country of a billion-plus people. India is a country in which its people have achieved excellence in spite of the government, where some of the finest leaders exist not in the political class but in civil society, where the most inspiring public service is being done by those who battle against the state and its policies.
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youtube has so many stupid dick heads who make coments without …IndiaRepublicDayParade. 01:27 From: johnwcollins. Views: 2,169. IndianRepublicDay 2007 …
Lucknow : January 25, 2008 The Uttar Pradesh Chief Minister, Km. Mayawati has greeted the people of the State on the occasion of Republic Day wishing for their prosperity, happiness and bright future. In a greeting message, the Chief Minister said that on Republic Day we remember the known and unknown martyrs and freedom fighters, whose sacrifice gave us freedom. On this day, we should also remember the propounders of social revolution Chhatrapati Shahuji Maharaj, Narayan Guru, Baba Saheb Bhim Rao Ambedkar and Manyawar Shri Kanshi Ram ji, who devoted their entire life for the cause of equality and economic independence to the downtrodden, backwards and poor people. The Chief Minister said that on the occasion of Republic Day we should seriously ponder that how far we have become successful in achieving the objectives of the constitution. She said that all of us should do our best efforts for the prosperity and peaceful atmosphere of the State, besides taking the resolve to strengthen the feeling of social harmony and brotherhood. ———
President addresses the ConservativesChandraBhan Prasad
The head of the Indian Republic represents the collective wisdom of the nation. He is also the official moderator of the nation’s conscience. And therefore, whenever he speaks up, he does so for the common good of society and the nation. A diverse society or rather, a complex one carries a dark past - a “shadow” from which the nation had to come clean when it evolved into a Republic in 1950. At the time of its birth, it mandated a manifesto for the entire nation, those at the seat of power were expected to translate the same into reality. That meant transforming India’s varna or caste ridden order into a civil one, where a citizen’s merit and wisdom alone would define his personality and standing in the civil order.
After half a century of experimentation, the nation has moved in that direction, but very slowly and very little. The Republic’s manifesto was, to begin with, seen with some contempt by the Indian polity. The political parties showed a considerable amount of reluctance when it came to pursuing the Republic’s goals. They feared intervening with the internal affairs of society. The end result, we all know. The crises have only grown and the Dalit and non-Dalit divide has widened. The slogan of “Progress” missed the cordial message of “Peace.” Now the nation is confronted with a new choice: “Progress with Social Peace” or “Progress without Social Peace.”
The post of the President is a political one. Anyone who occupies it is a political person. We live in and hail this era of liberal democracy. Democracy allows ideologies and political formations to contend “democratically.” In a society like ours, several political persuasions are allowed to grow. But under this vast political sun, the Head of the State, irrespective of his/her political beliefs, is a mirror in which every citizen can see his/her face, voice and aspirations. But at times, the President’s individual choices, beliefs and commitments find echo in his reflections. A President of Brahman origin may visit several temples and organise Mata Jagarans at Rashtrapati Bhavan, as also seek the blessings of one of the Shankaracharyas. Similarly, a President of Dalit origin may find it fit to attend Dr Ambedkar’s birth anniversary.
Which is why the nation was expecting a major portion of the President’s Republic Day eve speech to touch on anti-saffronisation or the dual policies being adopted by the White House on the issue of terrorism. After all, the Honourable KR Narayanan is considered to be ideologically Left of the Centre or to be precise, a scholarly person with Left inclinations. But the President, departing from his life long ideological convictions, took a line which not many expected. It is not for nothing that a leading English daily, while reporting his address, said, “The President made a major departure from the socialist tenor of his previous speeches.”
The President, in his address to the nation, included the following: “Even today, it is amazing that we have not become an inclusive society, in spite of the political triumph of our democracy. The discrimination being suffered by women, scheduled castes and scheduled tribes is a crying denial of the democracy that is enshrined in our Constitution. Recently, a conference of Dalit and tribal intellectuals and activists was held in Bhopal. They issued a declaration called the Bhopal Declaration, charting a new course for Dalits and the tribal people of the 21st century. After calling for the implementation of the policies, enshrined in our Constitution and aiming at their development, the declaration emphasises the importance, in this present era of privatisation, of providing representation for these deprived classes, not only in Government and public institutions but in private corporations and enterprises which benefit from Government funds and facilities. Indeed, in the present economic system and that of the future, it is necessary for the private sector to adopt social policies which are progressive and more egalitarian; for these deprived classes to be uplifted from their state of deprivation and inequality and given the rights of citizens and civilised human beings. This is not asking private enterprise to accept Socialism but to do something like what America, with its Diversity Bill and affirmative action, have adopted and are implementing. My fellow citizens, I have talked to you of these social questions because if our great democracy is to remain great and relevant to the problems of the masses, we will have to pay heed to these crying socio-economic issues.”
The President knows that globalisation is an irreversible process and that the Dalit masses will find themselves left out of a market economy. Hence, he found it necessary to remind the nation of the commitments made five decades ago. In doing so, he refers to the American experience. Dalits have always drawn inspiration from the Black movement and if the Blacks have, through their struggle, made inroads into the American economy, why not emulate the same in India? But, will the Conservative streams - the Sangh and the Left/Socialist, in particular - listen to the President’s voice?
Dr. B. R. Ambedkar
Dr. B. R. Ambedkar Bhimji Ramji Ambedkar was born on April 14th, 1891, in Mhow, Madhya Pradesh. His parents both were untouchables. His father was a retired army officer and headmaster in a military school, and his mother an illiterate woman.
Because he was born as a untouchable, he was made to sit in a corner of the class room, separated from other students. His teachers feared pollution, that is why they would not touch him. Despite all kinds of humiliations, he passed his high school in 1908. This was such an exceptional achievement for an untouchable, that he was felicitated in a public meeting
After his graduation he went to the USA to study economics at the Columbia University. After his return to India he got a job as Military Secretary in Baroda Raja’s office. Here he was ill-treated again by the upper caste employees. Even drinking water was not given to him and files were kept at a distance from him.
A great lawyer and Original Inhabitant of Jambudvipa that is the Great Prabuddha Bharath leader
In 1920 he went to London where he got his Bar-at-Law at Gray’s Inn for Law.
While coming back to India in 1923, Ambedkar again experienced humiliation. The upper caste lawyers would not even have tea at his desk. But his greatest consolation were his clients, whom he treated with a liberal mind. His reputation and fame among the Depressed Classes began to grow. He was one of the greatest thinkers that India has produced. He visualised and struggled for a casteless and equal India.
At this time he was fully convinced that nothing could emancipate the Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath except through a complete destruction of the caste system. He asserted: ‘I was born a Hindu, but never will die a Hindu. Hinduism should become a religion of social equality. What is required is to get rid of the doctrine of ‘Chatuvarna’. That is the root cause of all inequality and is also the parent of the caste system and untouchability, which are merely other forms of inequality’.
Ambedkar’s struggle for equality
In 1924 he started the organisation ‘Bahiskrit Hitakarini Sabha’, for the upliftment of the untouchables. Ambedkar adopted a two-pronged strategy:
- Eradication of illiteracy and economic uplift of the downtrodden.
- Non-violent struggle against visible symbols of casteism, like denial of entry into temples and drawing water from public wells and tanks.
Ambedkar won two major victories when the High Court of Bombay gave a verdict in favour of the untouchables and made a successful non-violent march and entry into a temple. The two struggles shook the religious foundation on which the caste system is built.
He formed a political party ‘Scheduled Castes Federation’ in April 1942. Ambedkar was also advocate of women’s rights. He struggled for women’s liberalisation from the caste-entrenched patriarchal system. At the conference of the Depressed Classes Women in Nagpur in 1942, he stated: ‘let every girl who marries stand by her husband, claim to be her husband’s friend and equal, and refuse to be his slave’.
Architect of the Constitution
He was the prime architect of the Constitution of independent India. In August 1947 a drafting committee was appointed to prepare a Draft Constitution. Dr. Ambedkar was the chairman of this committee. The Draft was submitted to the Governor General of India on February 21, 1948. The Constitution was finalised in November 1949 and came into force on January 26th, 1950; the day that India became a Republic. In that same year he became Law Minister in the first cabinet after Independence, but he resigned from the ministry as Nehru’s cabinet refused to pass the Women’s Rights Bill
Buddhism
Ambedkar was justifiably bitter and disenchanted with Hinduism and thus he changed his religion. In October 1956 he, along with about two lakh Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath men and women, converted to Buddhism in Nagpur. For Ambedkar Buddha was one of the main inspiring personalities in history who raised a strong voice of protest against inequality between people and between men and women.
On 6 December 1956 Dr. B. R. Ambedkar died. Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath will always remember him as their Liberator and Champion of their rights. ‘Rights are protected not by laws, but by the social and moral conscience of society’, Ambedkar said.
Indian Republic Day, January 26th
Even before the Independence of India from the British rule on August 15, 1947, January 26th was celebrating in a different context. “It was the Lahore Session of the Indian National Congress at midnight of December 31, 1929 - January 1, 1930, that the Tri-Colour Flag was unfurled by the nationalists and a pledge taken that every year on January 26, the “Independence Day” would be celebrated and that the people would unceasingly strive for the establishment of a Sovereign Democratic Republic of India”.
India became a Republic and the constitution came into force on January 26, 1950. The Constituent Assembly was convened and appointed a committee with Dr. B. R. Ambedkar as Chairman to draft the Constitution. India declared herself to be a Sovereign Democratic Republic. The Indian Constitution, the longest in the world, consist 397 articles and 12 schedules, which provides for a single citizenship for the whole of India.
Justice, social, economic and political Liberty of thought, ex-pression, belief, faith and worship. Equality of status and of opportunity and to promote among them all Fraternity assuring the dignity of the individual and the unity and integrity of the Nation Republic Day, January 26th is celebrated all over the country at national capital, state capitals, municipal corporations, talukas, panchayats and other official agencies. At the level of the people, it is observed in families, housing colonies, schools, colleges and other institutions of every kind.
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Republic Day, January 26, is celebrated at New Delhi “with most spectacular events include the march past of the three armed Forces, (air, sea & land) massive parades of police contingents, Home guards and Civil Defence, NCC, school children and cultural troupes folk dances by tribal folk from the different states in picturesque costumes marking the cultural unity of India.
Further, the streak of jet planes of Indian Air Force, leaving a trial of coloured smoke, marks the end of the festival. The trees on both sides of the routes and the lawns become alive with spectators.” And, no other country in the world can parade so many ethnically different people in splendid uniforms as India’s Armed Forces. But they are all united in their proven loyalty to the Government and in their proud traditions and legendary gallantry.
Since many years, the Republic Day Parade starts from
Rashtrapati Bhavan and winding its way through the heart of the city, ends at the historic Red Fort in Old Delhi.
Republic Day reminds us of the fulfillment of the pledge that was made on the midnight of Independence Day as a “tryst with destiny”. The act of framing the Constitution puts a spotlight on B.R. Ambedkar whose indefatigable efforts and sharp insights helped the preparation of the document. It endeavours to secure justice, liberty, equality and fraternity and assures the dignity of the individual by conferring fundamental rights upon the citizen. With one stroke, it abolished all distinctions of status, rank, creed, colour and sex.
The President of India at New Delhi, takes salute of the contingents of Armed Forces. In the States, the Governors take the salute, and in Taluqas and administrative headquarters on same procedure is adopted.
The celebration mood lasts for one week. It consists of the ground preparations, rehearsals, the main display and at
Vijay Chowk in New Delhi, three days later (i.e. 29th January) the massed bands of the Armed Forces “Beat the Retreat” in a majestic manner, a day before Martyrs Day, which marks the assassination of Mahatma Gandhi, the Father of the nation . The notes of ‘Abide with me’, favourite of Mahatma Gandhi is played with final retreat marking the end of Republic day celebrations The mass media, All India Radio, Doordarshan and TV channels are agog with a variety of programmes.
REPUBLICAN DAY MESSAGES of Dr. Rajendra Prasad - the 1st president of India
“We must re-dedicate ourselves on this day to the peaceful but sure realisation of the dream that had inspired the Father of our Nation and the other captains and soldiers of our freedom struggle, the dream of establishing a classless, co-operative, free and happy society in “his country,” “We must remember that this is more a day of dedications than of rejoicing - dedication to the glorious task of making the peasants and workers the toilers and the thinkers fully free, happy and cultured,” he added.
C.M. grieved on the death of senior journalist Khurshid Kamil Kidwai
Lucknow : 25 January 2008 The Uttar Pradesh Chief Minister, Km. Mayawati has expressed profound grief over the sudden death of senior Journalist and former Bureau Chief UNI and Chief Editorial Advisor of Urdu Daily Avadhnama, Mr. Khurshid Kamil Kidwai. In a condolence message, the Chief Minister said that late Kidwai was a sensitive Journalist who always encouraged ideal journalism. He remained associated with several news papers. In his death, the world of journalism had suffered an irreparable loss, she added. The Chief Minister has conveyed her deep sympathies and heartfelt condolences to the family members and prayed for peace to the departed soul.
Urges him to exercise his influence on the Centre to get special area package sanctioned
Inside Lucknow: Uttar Pradesh Chief Minister Mayawati, under tight security, arrives at the main hall of her official residence on Friday to address a press conference.
LUCKNOW: Chief Minister Mayawati on Friday urged the Governor, T. V. Rajeswar, to exercise his influence on the Union Government to get the special area incentive package and other packages sanctioned at the earliest. Ms. Mayawati observed that the Governor should use his office in favour of the drought-stricken people of Bundelkhand region of Uttar Pradesh.
Mr. Rajeswar visited the Bundelkhand region on January 22 and 23, where he reportedly expressed his dissatisfaction at the pace of the drought-relief measures. Responding to the Governor’s remarks, and in an apparent bid to clear certain “misconceptions”, the Chief Minister on Friday shot off a three-page missive to him. She slammed the previous state governments, as well as the Centre, for their failure to retrieve the situation in the region which has been in the throes of drought for the past four years.
Ms. Mayawati noted that in the 60 years since Independence, non- Bahujan Samaj Party governments had been in power in Uttar Pradesh for 57 years, particularly the Congress which ruled the State for about 38 years. The Chief Minister accused these governments of ignoring the cause of Bundelkhand as a result of which it was today the most backward region of the State.
The Chief Minister assailed the UPA Government at the Centre for not sanctioning the packages demanded by her and said that in her meeting with Prime Minister Manmohan Singh on May 26 last year she had asked for his assistance in the development of the State. Thereafter, the Rs.80,000-crore special area incentive package for Bundelkhand and Purvanchal was presented to the Prime Minister on July 20, she added.
Stating that no action had been taken on the packages demanded, the Chief Minister said a Rs.3,750-crore special package was given for the Vidharba region in 2006 by the Central Government.
Ms. Mayawati accused the previous Samajwadi Party regime of taking no concrete measures for Bundelkhand, which was reflected in no drought relief money being sanctioned for Banda, Chitrakoot, Mahoba and Hamirpur in the past two years, whereas Rs.1 crore was released for Jalaun in 2005-06 and Rs.81 lakh for Jhansi district in 2006-07 by the Mulayam Singh regime.
The Chief Minister apprised the Governor of the measures taken by her government for mitigating the sufferings of the drought-hit people. She further apprised him of shortcomings in National Rural Employment Guarantee Act scheme and said some public measures like construction of school buildings, panchayat bhawans and cleaning of water drains in villages should be incorporated into the rural employment scheme.
New runway not planned: Aviation Ministry
Staff Reporter
KANCHEEPURAM: The Ministry of Civil Aviation has said that it had only applied for clearance from the Public Investment Board (PIB) for extending the secondary runway at the Chennai airport and not for constructing a new parallel runway.
According to a copy of a reply dated January 7 by the Airports Authority of India (AAI) to queries raised by the public under the Right to Information Act, the AAI seem to have never planned for constructing a new parallel runway on the northern side of the Adyar. Claiming that there were no technical and economic feasibility reports available for the construction of a parallel runway, it said no environmental impact assessment report had been prepared either. Distributing copies of the reply to the press on Thursday, Thamizh Selvan, Balesh and Sumathi of Tharapakkam said they were at a loss to comprehend why the State government was keen on acquiring 1,650 acres of land in Tharapakkam, Kolapakkam, Gerugembakkam, Kovur and Manapakkam.
The AAI had no plans of constructing a new runway . It had not yet obtained clearance from the PIB for the extension of the secondary runway.
“Such being the case, what is the need to speed up the process of land acquisition,” they wondered.
For The Gain of the Many and For the Welfare of the Many
Uttar Pradesh renews demand for SPG cover for Mayawati
From correspondents in Uttar Pradesh, India, 11:32 PM IST
The Uttar Pradesh government Thursday wrote a letter to the central government renewing demand for a Special Protection Group (SPG) security cover for Chief Minister Mayawati.
This is the third such letter the state government has written to the centre, urging it to give in to Mayawati’s demand.
Sources have said that Union Minister of State for Home Shree Prakash Jaiswal, while turning down the demand on the grounds that no chief minister is entitled to SPG cover, has said that best that could be done is to increase the number of National Security Guards (NSG) attached to her.
Mayawati currently has 36 NSG guards at her service as part of her entitlement to Z-plus security.
Undeterred by the centre’s repeated refusal to oblige, the state government in its latest letter has said, ‘She (Mayawati) is a frequent traveller to different states of the country to campaign for her party.’
‘Since SPG’s jurisdiction cuts across the boundaries of states, it would be in the fitness of things to ensure a SPG cover to the Uttar Pradesh chief minister.’
‘The security threat to her also necessitates that she be allowed to drive right up to her aircraft at all airports of the country,’ it said.
It was the recovery of a roughly drawn map of the road leading to the chief minister’s residence Dec 28 from two suspected terrorists that prompted the state cabinet secretary to write to the union home ministry demanding SPG cover for her.
The next letter was on Jan 10 with the plea that a review of the chief minister’s security had confirmed the need for qualitative and quantitative enhancement of her protection
Faster and cheaper air travel soon!
Air travel in India would be faster, and possibly cheaper, as soon as the civil aviation and defence ministries work out ways for civilian aircraft to fly over the country’s restricted airspace.
Aircraft would then be able to fly at higher altitudes, resulting in faster travel and lower fuel consumption. Air is thinner at higher altitudes, offering lower resistance to a plane’s passage, thus increasing its speed.
‘We have already initiated a pilot project in southern India called the Chennai Flights Information Region. We will soon extend this project in other regions. Once complete, we can fly civilian aircraft at higher altitudes,’ civil aviation secretary Ashok Chawla told IANS.
The civil aviation and defence ministries are working on ways to jointly manage airspace in the country.
‘This will be worked out soon and civilian aircraft will be allowed to use restricted airspace,’ Chawla said.
Currently, the defence ministry and the Indian Air Force (IAF) control more than 50 percent of India’s airspace. They have been strongly opposing the move to allow civilian aircraft into this space.
The civil aviation ministry, on the other hand, has been pitching for freeing more airspace for the smoother movement of civilian aircraft.
‘The draft of the civil aviation policy had clearly stated that the Airport Authority of India would take care of the civilian air space and the defence ministry would control the restricted airspace,’ he pointed out.
‘The security and control of restricted airspace would still be retained by the defence ministry and the IAF,’ he added.
Earlier, major differences had emerged between the IAF and the civil aviation ministry on the proposed civil aviation policy. The IAF had publicly expressed its displeasure at not being consulted at the drafting stage of the policy.
The defence ministry had also raised several objections to the proposed civil aviation policy, including a move to release more airspace meant exclusively for the IAF.
But the civil aviation ministry had said the policy should be converted to a ‘national aviation policy’ rather than be restricted only to the civil aviation sector.
Animation firm DQ will now produce for Indian market
DQ Entertainment Ltd, a Hyderabad-based animation, visual effects and gaming solutions company that produces content for Walt Disney Television Animation, now plans to target Indian users.
‘Our productions have so far catered to the overseas markets. However, DQ will now produce content for the Indian market which is thirsting for home-grown content that viewers can identify with,’ Tapas Chakravarti, the managing director and chief executive officer of DQ, told IANS.
Some of the games and animations that the company is proud of are - The Large Family, Skyland, Pet Pals 2 and amp;3, And Yet It Moves, Leonardo, Todd World 2 and Making Fiends. ‘Also, a brand for Walt Disney Television Animation,’ added Chakravarti.
Virtually all the content so far has been for the foreign market. Recently the company was ranked among the Deloitte Technology Fast 500 Asia Pacific Companies for the second time.
‘The games industry has become a multi-billion dollar industry and it is the fastest growing segment in the animation industry. Game developers and publishers are spending more money to develop the market and distribute games than ever before. And as the market grows, so too does the consumer’s level of sophistication for advanced graphics, game play and interactivity,’ he added.
Chakravarti gives credit to digital technology for making animation and gaming industry a flourishing business.
He said: ‘Digital technology is certainly bringing about a revolution in the animation and gaming industry. New game consoles are hitting the market - Sony Playstation3, Microsoft’s Xbox and Nintendo’s Wii, to name a few.
‘These systems give games the cinematic quality of movies with real-time capabilities and are more powerful than the super computers of the past and have tremendous graphics complexities. Use of technology is fulfilling the ever increasing creative needs across the platforms of distribution and the bar to innovate is being pushed higher.’
To keep pace with its growth, DQ plans to increase its workforce to 8,500 this year. Its total workforce in 2007 was 2,500.
The company has been growing at a Compound Annual Growth Rate (CAGR) of over 47 percent with the company’s current order book estimated at $94.6 million.’
How much does it cost to develop a new game and make an animation film? ‘It costs about $10-40 million to make an animation film,’ said Chakravarti.
The company plans to develop a technology and knowledge campus to house the entire work force for Animation, VFX and Gaming Production in a sprawling Campus at Hyderabad’s Hi-Tech City.
The ‘DQ Film School’ will also be part of this magnificent campus. The company has decided to raise $100 million soon for expansion.
The Components of the Noble Eightfold Path The Lord Buddha explained that the Noble Eightfold Path comprises:
1. Right View [Sammaa Di.t.thii] 2. Right Intention [Sammaa Sa”nkappa] 3. Right Speech [Sammaa Vaacaa] 4. Right Action [Sammaa Kammanta] 5. Right Livelihood [Sammaa Aajiiva] 6. Right Effort [SammaaVaayaama] 7. Right Mindfulness [Sammaa Sati] 8. Right Concentration [Sammaa Samaadhi]
You can define the components of the Eightfold Path in terms of practice at two levels: low (mundane) (see more detail Chapter Eight) and high (transcendental) (see more detail Chapter Seven).
1.1 Right View (mundane): At low level Right View means having the discretion to believe in the working of karma [kammassakataa~naa.na]: that doing good deeds will merit good outcomes and that evil deeds will cause unfortunate retribution.
1.2 Right View (transcendental): At high level Right View means the ultimate wisdom, based on an attainment of Nirvana, which is devoid of any further influence of ignorance1 [avijjaa] or subtle defilements1 [anusaya].
2.1 Right Intention (mundane): At low level Right Intention means having the wholesome intention to be generous, keep the Five Precepts, renounce the world to become a monk, avoid taking advantage of other people or animals.
2.2 Right Intention (transcendental): At high level Right Intention means the intention to dedicate oneself entirely to the attainment of Nirvana.
3. Right Speech: Right Speech means avoiding the four types of False Speech:
4. Right Action: Right Action means practising the three wholesome physical deeds [kaayasucarita], namely:
1. Refraining from killing or physically torturing other living beings [paa.naatipaataa]; 2. Refraining from stealing or obtaining things in a dishonest way [adinnaadaanaa]; 3. Refraining from sexual relations outside marriage (committing adultery) [kaamesumicchaaraa].
Furthemore, one must not consume intoxicants such as alcohol that lead to heedlessness.
5. Right Livelihood: Right Livelihood means earning one’s living in an honest way - and in a way that avoids evils like telling lies or deception. In the Tipi.taka, in many places2, the Buddha exhorts even his monks, to earn their living by the monk’s equivalent of Right Livelihood, by avoiding such evils as fortune telling, sacrifices or interpreting dreams, because these are all ‘low arts’ [tiracchaanavijjaa]. The Buddha even prohibited monks from making medicines or from earning their living as a physician. As for householders, in the Va.nijja Sutta, the Buddha prohibits Buddhist laypeople from the following trades:
1. Selling weapons; 2. Selling people (as slaves); 3. Selling animals (live ones for slaughter); 4. Selling alcohol or drugs; 5. Selling poison.
6. Right Effort: Right Effort means endowing oneself with four sorts of striving: 1. Avoidance of evils not yet done; 2. Abandonment of evils already done; 3. Development of virtues not yet done; 4. Maintenance of virtues already mastered.
7.1 Right Mindfulness (mundane): At low level Right Mindfulness means a mindfulness that keeps our mind on wholesome thoughts like that of meritorious actions like generosity, keeping the Precepts, thinking of the Triple Gem, thinking of those to whom you have a debt of gratitude like your parents or teachers.
7.2 Right Mindfulness (transcendental): At high level Right Mindfulness means cultivating the Four Foundations of Mindfulness [satipa.t.thaana] - that is to concentrate one’s mind to see and know four aspects of reality:
1. mindfulness of the body [kaayaanupassanaasatipa.t.thaana]: Continuously seeing and knowing the body in the body - that is to see and know the subtle inner bodies that lie hidden within our physical body: the astral body (sometimes called ethereal, dream or subtle body) through to the various bodies of enlightenment [dhammakaaya].
2. mindfulness of the feelings [vedanaanupassanaa-satipa.t.thaana]: Continuously seeing and knowing the feelings in the body in the inner bodies - that is to see what is happiness, what is suffering and what is neither happiness-nor-suffering in the physical body and the inner bodies. ‘Outer feelings’ means the feelings of the physical body while ‘inner feelings’ means the feelings of the inner bodies.
3. mindfulness of the mind [cittaanupassanaasatipa.t.thaana]: Continuously seeing and knowing the ‘minds within minds’ in the physical body and in the inner bodies - that is continually to see and know the state of mind - knowing when the mind is caught up with defilements or knowing when the mind has become free of the action of defilements. ‘Outer mind’ means the mind of the physical body while ‘inner mind’ means the mind of the inner bodies.
4. mindfulness of the dhammas (mental phenomena) [dhammaanupassanaasatipa.t.taana]: Continuously seeing and knowing the ‘mental phenomena within mental phenomena’ in the physical body and in the inner bodies - that is continually to see and know the sphere of dhamma which gives rise to our physical body. ‘Outer mental phenomena’ means the sphere of dhamma of the physical body while ‘inner mental phenomena’ means the sphere of dhamma of the inner bodies.
7.1 Right Concentration (mundane): At low level Right Concentration means determination of mind to be generous, keep the Precepts, meditate or listen to Dhamma sermons. Such determination is a precursor of concentration called ‘kha.nika-samaadhi’.
7.2 Right Concentration (transcendental): At high level Right Concentration means attaining neighbourhood concentration [upacaara-samaadhi] and access concentration [appanaa-samaadhi] - the former means concentrating the mind to the degree that it is so stable that it rests on the brink of the ‘absorptions’ and the latter means attaining the absorptions, from the first absorption upwards.
The Dhammacakka: Transport to Nirvana The word ‘cakka’ means a ‘wheel’ - a wheel in just the same way as a cartwheel or a car wheel. Any wheel has three important components: hub, spokes and rim. For as long as the components are separated, they could not be called a wheel. Just as a skilled wheelwright can assemble the components to make a strong wheel ready to be put to work, the Buddha, through his preaching of the three groupings of Dhamma to the pa~ncavaggiya, and relating them, gave rise to a ‘Dhammacakka’ which would bear the practitioner towards benefit and ultimately liberation. The Dhammacakka was also composed of these three components - the Lord Buddha compared the
* the hub to the Thirty-Seven Factors of Enlightenment * the spokes to the Links of Dependent Origination * the rim to the Four Noble Truths
The close relationship between these three sets of Dhamma teachings is manifested by their relationship in the Dhammacakka - the sets of Dhammas rely on each other for their strength in just the same way as the different components of a wheel lend each other mutual support. The sermon wouldn’t have been called ‘Dhammacakkapavattana Sutta’ if only the Four Noble Truths or Dependent Origination or the Factors of Enlightenment were important - thus by the name of the sermon, we know that the important thing about the sermon is the way it shows the interconnection between these three Dhamma groups - as if the Buddha himself were the wheelwright who had assembled the fragments into a coherent and usable whole. Thus even if only some parts of the wheel are specifically mentioned in the sermon, as students we should look beyond to the implications for the Thirty-Seven Factors of Enlightenment and the Links of Dependent Origination too.
2) Right Intention(Right Thought)(Sammaa-sankappa)
2.1 Right Intention (mundane): At low level Right Intention means having the wholesome intention to be generous, keep the Five Precepts, renounce the world to become a monk, avoid taking advantage of other people or animals.
2.2 Right Intention (transcendental): At high level Right Intention means the intention to dedicate oneself entirely to the attainment of Nibbana.
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DO GOODPURIFY
MIND- Let’s convert all our homes to show the Path for All Societies to
Attain NIBBANA by propagating Buddha’s Own Most Best Positive Powerful words from Theravada Tipitaka ONLINE along with Meditative Mindful Swimming having the power to Awaken and unite all for their happiness, welfare and peace
by following through
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Sikkhādubbalya Sutta
— Weaknesses of the training —
What to do if one is not yet perfect in the five precepts.
These five, bhikkhus, are weaknesses of the training. Which five?
————————
The
destruction of life,taking what is not given,misbehavior in
sensuality,false speech & liquors,spirits & intoxicants that
cause carelessness.These five,are weaknesses of the training said Buddha
—————————
To
abandon these five weaknesses of the training, the four satipaṭṭhānas
should be developped. Which four? Here, bhikkhus, a bhikkhu remains
focusing on the body in the body, ardent, understanding thoroughly,
mindful, having subdued covetousness-affliction towards the world. He
remains focusing on feelings in feelings, ardent, understanding
thoroughly, mindful, having subdued covetousness-affliction towards the
world. He remains focusing on the mind in the mind, ardent,
understanding thoroughly, mindful, having subdued
covetousness-affliction towards the world. He remains focusing on
dhammas in dhammas, ardent, understanding thoroughly, mindful, having
subdued covetousness-affliction towards the world. To abandon these five
weaknesses of the training, the four satipaṭṭhānas should be
developped.
TrueTube
Why
do we get old, get ill and die? How can we escape from suffering? The
story of how Prince Siddhartha Gautama left a life of luxury to embark
on a search for the answers, and how he eventually became the Buddha —
the Awakened One.
Why
do we get old, get ill and die? How can we escape from suffering? The
story of how Prince Siddhartha Gautama left a life of luxury to embark
on a search …
Die
vernietiging van die lewe, wat nie gegee word nie, misbruik in
sensualiteit, valse toespraak en drank, geeste en bedwelmers wat
onverskilligheid veroorsaak. Hierdie vyf, is swakhede van die opleiding,
het Boeddha gesê
09) Classical Albanian-Shqiptare klasike,
Shkatërrimi
i jetës, duke marrë atë që nuk është dhënë, sjellja e keqe në
sensualitet, fjalim të rremë dhe liquors, shpirtërore dhe joshëse që
shkaktojnë pakujdesi. Këto pesë, janë dobësi të trajnimit tha Buda
تدمير الحياة، وأخذ ما لا يعطى، سوء السلوك في الحساسية، الكلام
والخمور الكاذب، المشروبات الروحية والمسكر التي تسبب الإهمال. هذه الخمسة،
هي نقاط ضعف في التدريب قال بوذا
12) Classical Armenian-դասական հայերեն,
Կյանքի
ոչնչացումը, վերցնելով այն, ինչը չի տրվում, զգայական, կեղծ
խոսակցություններ եւ խմիչքներ, ոգեղեն եւ խմիչքներ, որոնք անհոգություն են
առաջացնում: Դասընթացի թույլ կողմերը ասում են Բուդդային
13) Classical Assamese-ধ্ৰুপদী অসমীয়া
জীৱনধ্বংস,
যি দিয়া নহয় সেয়া গ্ৰহণ কৰা, কামুকতাত দুৰ্ব্যৱহাৰ, মিছা কথা আৰু সুৰা,
আত্মা আৰু নিচাযুক্ত দ্ৰব্য যি অসাৱধানতাৰ সৃষ্টি কৰে। এই পাঁচটা
প্ৰশিক্ষণৰ দুৰ্বলতা বুদ্ধই কৈছিল
14) Classical Azerbaijani- Klassik Azərbaycan,
Həyatın
məhv edilməsi, həssaslıq, saxta nitq və içkilərin, ruhların və sərxoş
olan içkilərin, ruhların beşi, buddanın zəif tərəfləri olduğunu qəbul
edən
Buddha
was often asked irrelevant and pointed questions to corner him, insult
him or simply defeat him. How did Buddha answer those irrelevant
questions which were not asked with honest intentions to understand the
deeper meaning of life or to attain awakenment?
The story of his conversations with the ascetic Uttiya is a good example of the art of answering irrelevant questions.
Once
the ascetic Uttiya came to meet Buddha. After sharing the greetings he
sat on one side. He took his place and started asking irrelevant and
pointed questions. He tried to corner him and put him down through his
questions. The response of buddha and his chief disciple Ananda has got
several hidden answers to handle awkward and pointed questions.
In the Buddhist tradition, Nibbāna has commonly been interpreted as the extinction of the “three fires”, or “three poisons”,greed (raga), aversion (dvesha) and ignorance (moha).When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.
Nibbāna has also been claimed by some scholars to be identical with anatta (non-self) and sunyata
(emptiness) states though this is hotly contested by other scholars and
practicing monks. In time, with the development of the Buddhist
doctrine, other interpretations were given, such as the absence of the
weaving (vana) of activity of the mind, the elimination of desire, and
escape from the woods, cq. the five skandhas or aggregates.
Buddhist scholastic tradition identifies two types of Nibbāna: sopadhishesa-Nibbāna (Nibbāna with a remainder), and pariNibbāna or anupadhishesa-nirvana (Nibbāna without remainder, or final Nibbāna). The founder of Buddhism, the Buddha, is believed to have reached both these states.
Nibbāna, or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is Buddhahood, in which there is no abiding in Nibbāna. Buddha helps liberate beings from saṃsāra
by teaching the Buddhist path. There is no rebirth for Buddha or people
who attain Nibbāna. But his teachings remain in the world for a certain
time as a guidance to attain Nibbāna.
4. Right Action: Right Action means practising the three wholesome physical deeds [kaayasucarita], namely:
1. Refraining from killing or physically torturing other living beings [paa.naatipaataa]; 2. Refraining from stealing or obtaining things in a dishonest way [adinnaadaanaa]; 3. Refraining from sexual relations outside marriage (committing adultery) [kaamesumicchaaraa].
Furthemore, one must not consume intoxicants such as alcohol that lead to heedlessness
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Sarnath
is a place located 10 kilometres north-near the confluence of the
Ganges and the Varuna rivers in Uttar Pradesh. The Deer Park in Sarnath
is where Gautama Buddha first taught the Dhamma and where the Buddhist
Sangha came into existence through the awakenment of Kondanna
Sarnath
Historical City
The Dhamekh Stupa, Sarnath
Isipatana
Sarnath is located in India
Gautama Buddha at Isipatana
Gautama Buddha teaching his first sermon in the Deer Park, Sarnath. Wall painting Manali
Before
Gautama (the Buddha-to-be) attained enlightenment, he gave up his
austere penances and his friends, the Pañcavaggiya monks.
Seven
weeks after his enlightenment under the Bodhi tree in Bodh Gaya, Buddha
left Uruvela and travelled to Isipatana to rejoin them because, using
his spiritual powers, he had seen that his five former companions would
be able to understand Dhamma quickly. While travelling to Sarnath,
Gautama Buddha had no money to pay the ferryman to cross the Ganges, so
he crossed it through the air.
Later
when King Bimbisāra heard of this, he abolished the toll for ascetics.
Gautama Buddha found his five former companions and awakened them with
the teachings of the Dhamma. At that time, the Sangha, the community of
the awakened ones, was founded. The sermon, Buddha gave to the five
monks, was his first sermon, called the Dhammacakkappavattana Sutta. It
was given on the full-moon day of Asalha Puja. Buddha subsequently also
spent his first rainy season at Sarnath at the Mulagandhakuti. By then,
the Sangha had grown to 60 in number (after Yasa and his friends had
become monks), and so Buddha sent them out in all directions to travel
alone and teach the Dharma. All 60 monks were Arhats.
Several
other incidents connected with the Buddha, besides the preaching of the
first sermon, are mentioned as having taken place in Isipatana. It was
here when one day, at dawn, Yasa came to the Buddha and became an Arhat.
It was at Isipatana, too, that the rule was passed, prohibiting the use
of sandals made of talipot leaves. On another occasion when the Buddha
was staying at Isipatana, having gone there from Rājagaha, he instituted
rules forbidding the use of certain kinds of flesh, including human
flesh.Twice, while the Buddha was at Isipatana, Māra visited him but had
to go away discomfited.
Sarnath
which means “Lord of the Deer”, and relates to another old Buddhist
story in which the Bodhisattva is a deer and offers his life to a king
instead of the doe the latter is planning to kill. The king is so moved
that he creates the park as a sanctuary for deer. The park is active in
modern times.
Isipatana,
this city is mentioned by the Buddha as one of the four places of
pilgrimage his devout followers should visit.[1] It was also the site of
the Buddha’s Dhammacakkappavattana Sutta, which was his first sermon
after attaining enlightenment, in which he explained the four noble
truths and the teachings associated with them.
Mrigadava means “deer-park”. “Isipatana” is the name used in the Pali Canon, and means the place where holy men Pali: isi.
Gandhara
Greco-Buddhist sculpture of Gautama Buddha delivering his first sermon
in the deer park at Sarnath. He preached the Four Noble Truths, the
middle path and the Eightfold Path. In the statue, he is seated in
Padmasana with his right hand turning the Dharmachakra, resting on a
Triratna symbol, flanked on either side by a deer. He is surrounded by
five Bhikkhus with shaven heads. In the background, Vajrapani and other
attendants, including probable princes, are seen. Statue on display at
the Prince of Wales museum.Besides the Dhammacakkappavattana Sutta
mentioned above, several other suttas were preached by the Buddha while
staying at Isipatana, among them the Saccavibhanga Sutta, the Pañca
Sutta (S.iii.66f), most popularly known by the somewhat misleading title
the Anattalakkhana Sutta the Rathakāra or Pacetana Sutta (A.i.110f),
the two Pāsa Suttas (S.i.105f), the Samaya Sutta (A.iii.320ff), the
Katuviya Sutta (A.i.279f.), a discourse on the Metteyyapañha of the
Parāyana (A.iii.399f), and the Dhammadin.
The
Bala Boddhisattva, an important statue for dating Indian art, was
dedicated in “the year 3 of Kanishka” (circa 123 CE) and was discovered
at Sarnath. Buddhism flourished in Sarnath because of kings and wealthy
merchants based in Varanasi. By the third century, Sarnath had become
an important centre for the arts, which reached its zenith during the
Gupta period (4th to 6th centuries CE). In the 7th century by the time
Xuanzang visited from China, he found 30 monasteries and 3000 monks
living at Sarnath.[17] Sarnath became a major centre of the Sammatiya
school of Buddhism, one of the early Buddhist schools. However, the
presence of images of Heruka and Tara indicate that Vajrayana Buddhism
was (at a later time) also practised here. Also, images of Brahminist
gods as Shiva and Brahma were found at the site, and there is still a
Jain temple (at Chandrapuri) located very close to the Dhamekh Stupa.
Kumaradevi, the Gahadvala queen, constructed the last structures at
Sarnath. In 1193, her grandson, Jaichand.
Ethical Conduct-3) Right Speech(Sammaa-vaacaa)-4) Right Action(Sammaa-kammanta)-
5) Right Livelihood(Sammaa-aajiva)
5. Right Livelihood: Right Livelihood means earning one’s living in an honest way - and in a way that avoids evils like telling lies or deception. In the Tipi.taka, in many places2, the Buddha exhorts even his monks, to earn their living by the monk’s equivalent of Right Livelihood, by avoiding such evils as fortune telling, sacrifices or interpreting dreams, because these are all ‘low arts’ [tiracchaanavijjaa]. The Buddha even prohibited monks from making medicines or from earning their living as a physician. As for householders, in the Va.nijja Sutta, the Buddha prohibits Buddhist laypeople from the following trades:
1. Selling weapons; 2. Selling people (as slaves); 3. Selling animals (live ones for slaughter); 4. Selling alcohol or drugs; 5. Selling poison.
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DO GOODPURIFY MIND- Path for All Societies to Attain NIBBANA by propagating Buddha’s Own Most Best Positive Powerful words from Theravada Tipitaka along with Meditative Mindful Swimming having the power to Awaken and unite all for their happiness, welfare and peace by following through ONLINE JC PURE FREE BIRDS FRUITS WE GROW FROM HOME YOUNIVERSITY
Sikkhādubbalya Sutta
— Weaknesses of the training —
What to do if one is not yet perfect in the five precepts.
These five, bhikkhus, are weaknesses of the training. Which five?
The
destruction of life, taking what is not given, misbehavior in
sensuality, false speech, and liquors, spirits and intoxicants that
cause carelessness. These five, are weaknesses of the training.
To
abandon these five weaknesses of the training, the four satipaṭṭhānas
should be developped. Which four? Here, bhikkhus, a bhikkhu remains
focusing on the body in the body, ardent, understanding thoroughly,
mindful, having subdued covetousness-affliction towards the world. He
remains focusing on feelings in feelings, ardent, understanding
thoroughly, mindful, having subdued covetousness-affliction towards the
world. He remains focusing on the mind in the mind, ardent,
understanding thoroughly, mindful, having subdued
covetousness-affliction towards the world. He remains focusing on
dhammas in dhammas, ardent, understanding thoroughly, mindful, having
subdued covetousness-affliction towards the world. To abandon these five
weaknesses of the training, the four satipaṭṭhānas should be
developped.
The Experience of Nibbana - How it Happens (audio)
Here,
Bhante Vimalaramsi describes, in a 12 minute excerpt from a talk about
sutta MN 111, the final steps to Nibbana and seeing the process of
Dependent Or…
DO GOODPURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Pāḷi,05) Classical Pāḷi,
Some
video clip,photos and music use in this is credited to original
owners.မိတ်ဆွေတို့ သိချင်တဲ့အကြောင်းရာတွေကို Commment
မှာမေးမြန်းနိုင်ပါတယ်။မိတ်ဆွေတို့အ…
বুদ্ধির নিজস্ব সেরা ইতিবাচক শক্তিশালী শব্দের প্রচারের মাধ্যমে বুদ্ধের নিজের সবচেয়ে ভাল ইতিবাচক শক্তিশালী শব্দগুলি প্রচার করার মাধ্যমে সমস্ত সমাজের জন্য মস্তিষ্কের পথ আছে
ধ্যান সচেতন সাঁতারুদের পাশাপাশি তাদের সুখ, কল্যাণ ও শান্তি জন্য সমস্ত জাগানো এবং ঐক্যবদ্ধ করার ক্ষমতা আছে অনলাইন জেসি বিশুদ্ধ বিনামূল্যে পাখি ফলগুলি অনুসরণ করে আমরা বাড়ি থেকে বেড়ে উঠি
সিকহাদব্বালিয়া সূত
- প্রশিক্ষণ দুর্বলতা -
যদি পাঁচটি প্রজ্ঞাতে এখনও নিখুঁত না হয় তবে কী করবেন।
এই পাঁচটি, ভিকখুস, প্রশিক্ষণের দুর্বলতা। কোন পাঁচটি?
————————
জীবনের
ধ্বংস, যা না দেওয়া হয় তা গ্রহণ করা, সংবেদনশীলতা, মিথ্যা বক্তৃতা ও
তরল, প্রফুল্লতা ও মাদকদ্রব্যের কারণে অসহায়তা সৃষ্টি করে। এই পাঁচটি,
প্রশিক্ষণের দুর্বলতা বুদ্ধ বলে
—————————
প্রশিক্ষণের
এই পাঁচটি দুর্বলতা পরিত্যাগ করতে, চারটি সাতিপাহানকে বিকাশ করা উচিত। কোন
চার? এখানে, ভিকখুস, একটি ভিকখু শরীরের উপর শরীরের উপর মনোযোগ নিবদ্ধ করে,
উত্সাহী, পুঙ্খানুপুঙ্খভাবে, বুদ্ধিমান, বিশ্বের প্রতি শ্রদ্ধা-দুঃখের
কারণে। তিনি অনুভূতি, উত্সাহী, পুঙ্খানুপুঙ্খভাবে বোঝা, বুদ্ধিমান,
বিশ্বজুড়ে লোভীতা-দুঃখভোগের উপর মনোযোগের উপর মনোযোগ নিবদ্ধ করে রয়েছেন।
তিনি মনের উপর মনের উপর মনোযোগ দিচ্ছেন, নিষ্ঠুরতা, পুঙ্খানুপুঙ্খভাবে,
বুদ্ধিমান, পৃথিবীর প্রতি লোভ-দুঃখকতা বজায় রেখেছেন। তিনি ধম্মাস,
উত্সাহী, পুঙ্খানুপুঙ্খভাবে, সচেতন, বিশ্বজুড়ে লোভীতা-দুঃখভোগের কারণে
ধমককে ধমক দিয়ে ধম্মের উপর মনোযোগ দিচ্ছেন। প্রশিক্ষণের এই পাঁচটি
দুর্বলতা পরিত্যাগ করতে, চারটি সাতিপাহানকে বিকাশ করা উচিত।
Shakti | शक्ति | Ep. 391 | Preeto’s Plan Bears Fruit | प्रीतो की योजना रंग लाइ
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Làm
một cách tốt cho tâm trí - con đường cho tất cả các xã hội để đạt được
Nibbana bằng cách truyền bá những từ mạnh nhất tích cực nhất của Đức
Phật Từ Theravada Tipitaka
Cùng
với bơi lội tư tưởng thiền định có sức mạnh để đánh thức và đoàn kết
tất cả vì hạnh phúc, phúc lợi và hòa bình của họ bằng cách đi qua những
quả chim miễn phí nguyên chất JC trực tuyến Chúng tôi phát triển từ nhà
Sikkhādubbalya sutta.
- Điểm yếu của đào tạo -
Phải làm gì nếu một người chưa hoàn hảo trong năm giới luật.
Năm này, Bhikkhus, là điểm yếu của đào tạo. Năm nào?
————————
Sự
hủy diệt của cuộc sống, lấy những gì không được đưa ra, hành vi sai
trái trong sự gợi cảm, lời nói sai & rượu, rượu mạnh và chất gây ra
gây bất cẩn. Năm này, là những điểm yếu của đào tạo nói Phật nói
—————————
Từ
bỏ năm điểm yếu của đào tạo, bốn Satipaṭhānas sẽ được phát triển. Bốn
cái nào? Ở đây, Bhikkhus, một Tỳ kheo vẫn tập trung vào cơ thể trong cơ
thể, hăng hái, hiểu kỹ, chánh niệm, đã khuất phục sự thiếu thốn đối với
thế giới. Anh ta vẫn tập trung vào cảm xúc trong cảm xúc, hăng hái, hiểu
triệt để, chánh niệm, đã khuất phục sự thiếu thèm muốn về thế giới. Anh
ta vẫn tập trung vào tâm trí trong tâm trí, hăng hái, hiểu kỹ, chánh
niệm, đã khuất phục sự thiếu thốn đối với thế giới. Anh ta vẫn tập trung
vào Pháp ở Dhammas, hăng hái, hiểu kỹ, chánh niệm, đã khuất phục sự
thiếu thèm muốn về thế giới. Từ bỏ năm điểm yếu của đào tạo, bốn
Satipaṭhānas sẽ được phát triển.
KIẾP ĐÀN BÀ”Phật Dạy Là Nam hay Nữ Dù Bận Thế Nào Cũng nên Nghe Bài Giảng 1 lần Trong Đời #mới
KIẾP
ĐÀN BÀ”Phật Dạy Là Nam hay Nữ Dù Bận Thế Nào Cũng nên Nghe Bài Giảng 1
lần Trong Đời .-Mời Quý Đạo Hữu Và các bạn cùng lắng nghe Giảng Pháp hay
nhất và …
Lakukan
kebaikan pikiran pikiran untuk semua masyarakat untuk mencapai Nibbana
dengan menyebarkan Positif Positif Buddha yang paling kuat kata-kata dari Theravada Tipitaka
Seiring dengan berenang Meditatif yang penuh perhatian memiliki kekuatan untuk membangunkan dan menyatukan semua untuk kebahagiaan, kesejahteraan dan damai mereka Yougiversity
Sikkhādubbalya Sutta.
- Kelemahan dari pelatihan -
Apa yang harus dilakukan jika seseorang belum sempurna dalam lima sila.
Kelima ini, bhikkhus, adalah kelemahan dari pelatihan. Lima mana?
————————
Penghancuran
hidup, mengambil apa yang tidak diberikan, perilaku buruk dalam
sensualitas, pidato palsu & minuman keras, roh & minuman keras
yang menyebabkan kecerobohan. Lima ini, adalah kelemahan dari pelatihan
itu kata Buddha
—————————
Untuk
meninggalkan lima kelemahan pelatihan ini, keempat satipaṭṭhānas harus
dikembangkan. Empat mana? Di sini, Bhikkhu, seorang bhikkhu tetap fokus
pada tubuh dalam tubuh, bersemangat, memahami secara menyeluruh, penuh
perhatian, mengalami kesengsaraan covetousness terhadap dunia. Dia tetap
fokus pada perasaan dalam perasaan, bersemangat, memahami secara
menyeluruh, penuh perhatian, mengalami kesengsaraan covetousness yang
menaklukkan terhadap dunia. Dia tetap fokus pada pikiran dalam pikiran,
bersemangat, memahami secara menyeluruh, penuh perhatian, telah
menundukkan kesengsaraan covetousness terhadap dunia. Dia tetap fokus
pada Dhamma di Dhamma, bersemangat, memahami secara menyeluruh, penuh
perhatian, setelah kesengsaraan covetousness menundukkan dunia. Untuk
meninggalkan lima kelemahan pelatihan ini, keempat satipaṭṭhānas harus
dikembangkan.
BAGAIMANA KITA MEMPERLAKUKAN ORANG TUA, DEMIKIAN PULALAH KITA DIPERLAKUKAN ANAK !
Master
Cheng yen bercerita - Kisah keranjang besar.Ini adalah cerita yang
admin ambil dari Sumber master Cheng yen bercerita, dan admin
menerjemahkan dalam b…
Berbuat
baik untuk semua masyarakat untuk mencapai Nibbana dengan menyebarkan
kata-kata positif yang paling baik di Buddha yang paling baik dari
Theravada Tipitaka
Bersama-sama dengan berenang yang bermeditatif Mempunyai kuasa untuk membangkitkan dan menyatukan semua untuk kebahagiaan, kebajikan dan keamanan mereka dengan mengikuti melalui Buah-Buangan Burung Percuma JC Pure dalam talian Kami berkembang dari rumah >
Sikkhādubbalya Sutta.
- Kelemahan latihan -
Apa yang perlu dilakukan jika seseorang belum sempurna dalam lima ajaran.
Lima ini, Bhikkhu, adalah kelemahan latihan. Yang lima?
————————-
Pemusnahan
kehidupan, mengambil apa yang tidak diberikan, salah laku dalam
keghairahan, ucapan palsu & minuman keras, roh & minuman keras
yang menyebabkan kecerobohan. Lima, adalah kelemahan latihan itu berkata
Buddha
—————————-
Untuk
meninggalkan lima kelemahan latihan ini, empat Satipaṭṭhānas harus
dibangunkan. Yang mana empat? Di sini, Bhikkhu, seorang Bhikkhu tetap
memberi tumpuan kepada tubuh di dalam badan, bersemangat, memahami
dengan teliti, menyedari, setelah menundukkan penderitaan-penderitaan
terhadap dunia. Dia tetap memberi tumpuan kepada perasaan dalam
perasaan, bersemangat, memahami dengan teliti, sedar, setelah
menundukkan penderitaan-penderitaan terhadap dunia. Dia tetap memberi
tumpuan kepada minda dalam fikiran, bersemangat, memahami dengan teliti,
sedar, yang telah menundukkan penderitaan-penderitaan terhadap dunia.
Dia tetap memberi tumpuan kepada Dhammas di Dhammas, yang bersemangat,
memahami dengan teliti, sedar, yang telah menundukkan penderitaan
terhadap dunia. Untuk meninggalkan lima kelemahan latihan ini, empat
Satipaṭṭhānas harus dibangunkan.
모든 사회가 Budda의 자체적으로 가장 좋은 긍정적 인 강력한 낱말을 Theravada Tipitaka에서 전파함으로써 Nibbana를 달성하기위한 모든 사회가 니베나를 달성하는 것을 즐기십시오.
명상적인 마음이 많은 수영과 함께 온라인 JC 순수한 자유로운 조류 과일을 통해 다음과 같은 온라인 JC 순수한 자유로운 조류 과일을 통해 다음과 같이 따로 따르면 우리는 집에서 자랍니다.
Sikkhādubbalya Sutta.
- 훈련의 약점 -
5 명의 교훈에서 아직 완전하지 않은 경우 어떻게해야합니까?
이 다섯, Bhikkhus는 훈련의 약점입니다. 어느 5 가지?
————————–
삶의 파괴, 주어지지 않고, 관능적 인, 거짓된 말하기 및 주류, 정신 및 소음이되는 영혼 및 중독자가 부주의 한 훈련의 약점은 부처님의 약점입니다.
—————————
훈련
의이 다섯 가지 약점을 버리려면 4 개의 satipaṭhānas가 개발되어야합니다. 어느 4? 여기 Bhikkhus는
Bhikkhu가 몸에 몸에 초점을 맞추고, 열렬히 이해하고, 깨끗하고, 마음에 갇혀있는 탐욕스러운 고통을 겪고 있습니다. 그는
감정, 열렬한 감정에 초점을 맞추고, 열렬히 탐욕스럽고, 마음에 갇혀있는 탐취를 겪었습니다. 그는 마음에 마음에 초점을 맞추고,
열렬히 이해하고, 마음에 갇혀있는 탐욕스러운 탐험을 겪었습니다. 그는 Dhammas, Ardent, 철저히 이해하고, 마음에
갇혀있는 탐취를 겪은 탐취를 겪은 다마스에 초점을 맞추고 있습니다. 훈련 의이 다섯 가지 약점을 버리려면 4 개의
satipaṭhānas가 개발되어야합니다.
Buda’nın en iyi pozitif güçlü kelimeleri, Theravada Tipitaka’dan yayılarak Nibbana’yı ulaşmak için tüm toplumların kazanmasına iyi gelirler.
Meditatif zihinli yüzme ile birlikte ile birlikte, onların mutluluğu, refah ve barış ‘yı online jc safsız kuşlar aracılığıyla takip ederek, evden büyüyelim. Youniversity
Sikkhādubalya Sutta
- Eğitimin zayıflıkları -
Beş önceliğe henüz mükemmel değilse ne yapmalı.
Bu beş Bhikkhus, eğitimin zayıf yönleridir. Hangisi beş?
————————–
Yaşamın
imhası, verilmemesini, duygusallıkta yanlış davranış, yanlış konuşma ve
likörler, ruhlar ve sarhoşluğa neden olan sarhoş edici olanları almak,
bu beş, eğitimin zayıf yönleridir.
—————————-
Eğitimin
bu beş zayıflığını terk etmek için, dört satipaṭṭnas gelişilmelidir.
Hangisi dört? Burada Bhikkhus, Bhikkhu, vücudun vücuduna odaklanıyor,
ateşli, iyice anlayabilmeyi, karmaşıklığı, dünyaya yönelik infosisti
olanıdır. Duygulardaki duygulara odaklanmak, ateşli, iyice, zihniyetli,
karmaşıklık-dünyaya yönelik etkisiz hale getirmek. Aklıma odaklanarak,
ateşli, zihnini, karmaşıklığı dünyaya yönelik etkisiz hale getiren,
iyice anlamak, iyice anlamak. Dhammas’taki Dhamma’ya odaklanmak, ateşli,
iyice, dikkatli bir şekilde anlamak, dünyaya karşı covetousness-upside.
Eğitimin bu beş zayıflığını terk etmek için, dört satipaṭṭnas
gelişilmelidir.
Be
of Good Cheer by Vernon HowardIf there is any helpful hashtags for a
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DO GOODPURIFY MIND-Awakened One To Create Awaken Universe among
In the Buddhist tradition, Nibbāna has commonly been interpreted as the extinction of the “three fires”, or “three poisons”,greed (raga), aversion (dvesha) and ignorance (moha).When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.
Nibbāna has also been claimed by some scholars to be identical with anatta (non-self) and sunyata
(emptiness) states though this is hotly contested by other scholars and
practicing monks. In time, with the development of the Buddhist
doctrine, other interpretations were given, such as the absence of the
weaving (vana) of activity of the mind, the elimination of desire, and
escape from the woods, cq. the five skandhas or aggregates.
Buddhist scholastic tradition identifies two types of Nibbāna: sopadhishesa-Nibbāna (Nibbāna with a remainder), and pariNibbāna or anupadhishesa-nirvana (Nibbāna without remainder, or final Nibbāna). The founder of Buddhism, the Buddha, is believed to have reached both these states.
Nibbāna, or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is Buddhahood, in which there is no abiding in Nibbāna. Buddha helps liberate beings from saṃsāra
by teaching the Buddhist path. There is no rebirth for Buddha or people
who attain Nibbāna. But his teachings remain in the world for a certain
time as a guidance to attain Nibbāna.
6. Right Effort: Right Effort means endowing oneself with four sorts of striving: 1. Avoidance of evils not yet done; 2. Abandonment of evils already done; 3. Development of virtues not yet done; 4. Maintenance of virtues already mastered.
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Indian Republic Day, January 26th
The Components of the Noble Eightfold Path
- Let’s convert all our homes to show the Path for All Societies to Attain NIBBANA by propagating Buddha’s Own 
PURIFY MIND-Awakened One To Create Awaken Universe
PURIFY MIND SAID RECLINING BUDDHA of Prabuddha Universe in Classical Pāḷi,
