International Early Birds Brotherhood Multipurpose Cooperative Society
(IEBBMCS)
For
The Welfare and Ultimate Bliss of Entire Mighty Great Minds
The Blessed, Noble,Awakened Mighty Great Mind once said, ‘When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.
He said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.
He suggested economic development instead of force to reduce crime. The government should use the country’s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.
He had given to rules for Good Government, known as ‘Dasa Raja Dharma’. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:
1) be liberal and avoid selfishness, 2) maintain a high moral character, 3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects, 4) be honest and maintain absolute integrity, 5) be kind and gentle, 6) lead a simple life for the subjects to emulate, 7) be free from hatred of any kind, 8) exercise non-violence, 9) practise patience, and 10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another. - A good ruler should not harbor any form of hatred against any of his subjects. - A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable. - A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense. —
’If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public.’
It is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.
The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: ‘Long live His Majesty.
His emphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Dhamma and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other’s creed. He went on periodic tours preaching the Dhamma to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.
Aims & Objects
To enrol membership for IEBBMCS for the welfare and happiness of all the members in accordance with the Constitution of India through their empowerment by grabbing the master key for distributing the nations wealth to benefit all sections of the society.
Distribution of fertile land to all poor farmers with healthy seeds.
Loan to each and every person who is interested in starting his own business with proper training on latest and most modern successful Trade Practices
To train Government servants to serve the society in a most efficient manner without corruption.
To train members to become leaders for excellent governance.
To train all members on “The Art of Giving” for a happy longevity, beauty, prosperity and Authority.
To create a database of all members with their photos, address, age, and all other necessary information that will serve as Citizens Identity Cards.
To help all members to be in the voters list in order to acquire the Master Key. To strive hard to convert the existing three member Chief Election Commission
as Chief Election Committee, just like any other Parliamentary Committee representing all sections of the society to ensure that all eligible voters in the Country are included in the Voters list with their photo identity for free and fair elections.
To help all members to get genuine Caste Certificates.
To train all members to become media to propagate peace within oneself and harmony with others.
To train all members on the latest trade practices to make them to earn more money for the wholesome desire of propagating the Practicing and the Noble Right path shown by the Blessed, Noble and the Awakened One.
To train and cultivate the habit of early birds
To practice and train on the essential movements of the body, including walking, cycling and swimming for fitness
To practice and train to buy essential qualitative and most economic household articles and commodities
To train to cultivate the best food habits
To train to cultivate the ten disciplines for happy and peaceful life
Through the practice of Noble Eightfold Path
To train to practice meditation such as Pabajja, Vipassana and Zen practice for peace and happiness within oneself and harmony with others to enable to become Great Minds in order to attain the Ultimate Bliss
To enroll minimum two members per street for cultivation of the practice by way of training
Membership Minimum Rs.200 ($100) up to 25% and above of one’s net profit.
A comparison between Karl Marx and the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND may be regarded as a joke. There need be no surprise in this. Marx and the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND are divided by 2381 years. BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND was born in 563 BC and Karl Marx in 1818 AD Karl Marx is supposed to be the architect of a new ideology-polity a new Economic system. The BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND on the other hand is believed to be no more than the founder of a religion, which has no relation to politics or economics. The heading of this essay “BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND or Karl Marx “ which suggests either a comparison or a contrast between two such personalities divided by such a lengthy span of time and occupied with different fields of thought is sure to sound odd. The Marxists may easily laugh at it and may ridicule the very idea of treating Marx and BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND on the same level. Marx so modern and BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND so ancient! The Marxists may say that the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND as compared to their master must bejust primitive. What comparison can there be between two such persons? What could a Marxist learn from the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND ? What can BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND teach a Marxist? None-the-less a comparison between the two is a attractive and instructive Having read both and being interested in the ideology of both a comparison between them just forces itself on me. If the Marxists keep back their prejudices and study the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND and understand what he stood for I feel sure that they will change their attitude. It is of course too much to expect that having been determined to scoff at the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND they will remain to pray. But this much can he said that they will realise that there is something in the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND’s teachings which is worth their while to take note of.
ITHE CREED OF THE BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND
The BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND is generally associated with the doctrine of Ahimsa. That is taken to be the be-all and end-all of his teachings. Hardly any one knows that what the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND taught is something very vast: far beyond Ahimsa. It is therefore necessary to set out in detail his tenets. I enumerate them below as I have understood them from my reading of the Tripitaka:
3. Religion must relate to facts of life and not to theories and speculations about God, or Soul or Heaven or Earth.
4. It is wrong to make God the centre of Religion.
5. It is wrong to make salvation of the soul as the centre of Religion.
6. It is wrong to make animal sacrifices to be the centre of religion.
7. Real Religion lives in the heart of man and not in the Shastras.
8. Man and morality must be the centre of religion. If not, Religion is a cruel superstition.
9. It is not enough for Morality to be the ideal of life. Since there is no God it must become the Jaw of life. 10. The function of Religion is to reconstruct the world and to make it happy and not to explain its origin or its end.
11. That the unhappiness in the world is due to conflict of interest and the only way to solve it is to follow the Ashtanga Marga.
12. That private ownership of property brings power to one class and sorrow to another.
13. That it is necessary for the good of Society that this sorrow be removed by removing its cause.
16. What is important is high ideals and not noble birth.
17. Maitri or fellowship towards all must never be abandoned. One owes it even to one’s enemy.
18. Every one has a right to learn. Learning is as necessary for man to live as food is.
19. Learning without character is dangerous.
20. Nothing is infallible. Nothing is binding forever. Every thing is subject to inquiry and examination. 21. Nothing is final.
22. Every thing is subject to the law of causation.
23. Nothing is permanent or sanatan. Every thing is subject to change. Being is always becoming.
24. War is wrong unless it is for truth and justice.
25. The victor has duties towards the vanquished. This is the creed of the Buddha in a summary form. How ancient hut how fresh! How wide and how deep are his teachings!
Let us now turn to the creed of Karl Marx as originally propounded by him. Karl Marx is no doubt the father of modern socialism or Communism but he was not interested merely in propounding the theory of Socialism. That had been done long before him by others. Marx was more interested in proving that his Socialism was scientific. His crusade was as much against the capitalists as it was against those whom he called the Utopian Socialists. He disliked them both. It is necessary to note this point because Marx attached the greatest importance to the scientific character of his Socialism. All the doctrines which Marx propounded had no other purpose than to establish his contention that his brand of Socialism was scientific and not Utopian.
By scientific socialism what Karl Marx meant was that his brand of socialism was inevitable and inescapable and that society was moving towards it and that nothing could prevent its march. It is to prove this contention of his that Marx principally laboured. Marx’s contention rested on the following theses. They were:—
(i) That the purpose of philosophy is to reconstruct the world and not to explain the origin of the universe.
(ii) That the force which shapes the course of history are primarily economic.
(iii) That society is divided into two classes, owners and workers. (iv) That there is always a class conflict going on between the two classes.
(v) That the workers are exploited by the owners who misappropriate the surplus value, which is the result of the workers’ labour.
(vi) That this exploitation can be put an end to by nationalisation of the instruments of production i.e. abolition of privateproperty.
(vii) That this exploitation is leading to greater and greater impoverishment of the workers.
(viii) That this growing impoverishment of the workers is resulting in a revolutionary spirit among the workers and the conversion of the class conflict into a class struggle.
(ix) That as the workers outnumber the owners, the workers are bound to capture the State and establish their rule, which he called the dictatorship of the proletariat.
(x) These factors are irresistible and therefore socialism is inevitable.
I hope I have reported correctly the propositions, which formed the original basis of Marxian Socialism.
Before making a comparison between the ideologies of the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND and Karl Marx it is necessary to note how much of this original corpus of the Marxian creed has survived; how much has been disproved by history and how much has been demolished by his opponents.
The Marxian Creed was propounded sometime in the middle of the nineteenth century. Since then it has been subjected to much criticism. As a result of this criticism much of the ideological structure raised by Karl Marx has broken to pieces. There is hardly any doubt that Marxist claim that his socialism was inevitable has been completely disproved. The dictatorship of the Proletariat was first established in 1917 in one country after a period of something like seventy years after the publication of his Das Capital the gospel of socialism. Even when the Communism—which is another name for the dictatorship of the Proletariat—came to Russia, it did not come as something inevitable without any kind of human effort. There was a revolution and much deliberate planning had to be done with a lot of violence and blood shed, before it could step into Russia. The rest of the world is still waiting for coming of the Proletarian Dictatorship. Apart from this general falsification of the Marxian thesis that Socialism is inevitable, many of the other propositions stated in the lists have also been demolished both by logic as well as by experience. Nobody now accepts the economic interpretation of history as the only explanation of history. Nobody accepts that the proletariat has been progressively pauperised. And the same is true about his other premises.
What remains of the Karl Marx is a residue of fire, small but still very important. The residue in my view consists of four items:
(i) The function of philosophy is to reconstruct the world and not to waste its time in explaining the origin of the world. (ii) That there is a conflict of interest between class and class. (iii) That private ownership of property brings power to one class and sorrow to another through exploitation.
(iv) That it is necessary for the good of society that the sorrow be removed by the abolition of private property.
Taking the points from the Marxian Creed which have survived one may now enter upon a comparison between the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND and Karl Marx.
On the first point there is complete agreement between the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND and Karl Marx. To show how close is the agreement I quote below a part of the dialogue between BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND and the Brahmin Potthapada.
“Then, in the same terms, Potthapada asked (the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND) each of the following questions:
6. Does one who has gained the truth live again after death ?
7. Does he neither live again, nor not live again, after death ? And to each question the exalted one made the same reply: It was this.
“That too, Potthapada, is a matter on which I have expressed no opinion “.
28. “ But why has the Exalted One expressed no opinion on that ?” (Because) ‘This question is not calculated to profit, it is not concerned with (the Dhamma) it does not redound even to the elements of right conduct, nor to detachment nor to purification from lust, nor to quietude, nor to tranquillisation of heart, nor to real knowledge, nor to the insight (of the higher stages of the Path), nor to Nibbana. Therefore it is that I express no opinion upon it. ” On the second point I give below a quotation from a dialogue between BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND and Pasenadi King of Kosala:
“ Moreover, there is always strife going on between kings, between ‘ nobles, between Brahmins, between house holders, between mother and son, between son and father, between brother and sister, , between sister and brother, between companion and companion. ..” ‘ Although these are the words of Pasenadi, the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND did not denythat they formed a true picture of society.
As to the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND’s own attitude towards class conflict his doctrine ‘’. of AshtangaMarga recognises that class conflict exists and that it is ; the class conflict which is the cause of misery.
On the third question I quote from the same dialogue of BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND with Potthapada;
“ Then what is it that the Exalted One has determined? ” “ I have expounded, Potthapada, that sorrow and misery exist! ” I have expounded, what is the origin of misery. I have expounded what is the cessation of misery: I have expounded what is method by which one may reach the cessation of misery.
30. ‘And why has the Exalted One put forth a statement as to that?’
‘ Because that questions Potthapada, is calculated to profit, is concerned with the Dhamma redounds to the beginnings of right conduct, to un-tachment, to purification from lusts, to quietude, to tranquillisation of heart, to real knowledge, to the insight of the higher stages of the Path and to Nirvana. Therefore is it, Potthapada that I have put forward a statement as to that. ‘
That language is different but the meaning is the same. If for misery one reads exploitation BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND is not away from Marx.
On the question of private property the following extract from a dialogue between BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND and Ananda is very illuminating. In reply to a question by Ananda the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND said:
“I have said that avarice is because of possession. Now in what way that is so, Ananda, is to be understood after this manner. Where there is no possession of any sort or kind whatever by any one or anything, then there being no possession whatever, would there, owing to this cessation of possession, be any appearance of avarice? ” ‘There would not. Lord“.
‘Wherefore, Ananda, just that is the ground, the basis, the genesis, the cause of avarice, to wit, possession.
31. ‘I have said that tenacity is the cause possession. Now in what way that is so, Ananda, is to be understood after this manner. Were there no tenacity of any sort or kind whatever shown by any one with respect to any thing, then there being whatever, would there owing to this cessation of tenacity, be any appearance of possession? ‘ ‘There would not. Lord.’
‘Wherefore, Ananda, just that is the ground, the basis, the genesis, the cause of possession, to wit tenacity. ‘ On the fourth point no evidence is necessary. The rules of the BhikshuSangh will serve as the best testimony on the subject.
According to the rules a Bhikku can have private property only in the following eight articles and no more. These eight articles are: —
1I
2. } Three robes or pieces of cloth for daily wear.
3. I
4. A girdle for the loins.
5. An alms-bowl.
6. A razor.
7. A needle.
8. A water strainer.
Further a Bhikku was completely forbidden to receive gold or silver for fear that with gold or silver he might buy some thing beside the eight things he is permitted to have.
These rules are far more rigorous than are to be found in communism in Russia.
We must now come to the means. The means of bringing about Communism, which the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND propounded, were quite definite. The means can he decided into three parts. Part I consisted in observing the Pancha Silas. The Awakenment gave birth to a new gospel, which contains the key to the solution of the problem, which was haunting him.
The foundation of the New Gospel is the fact that the world was full of misery and unhappiness. It was fact not merely to be noted but to be regarded as being the first and foremost in any scheme of salvation. The recognition of this fact the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND made the starting point of his gospel.
To remove this misery and unhappiness was to him the aim and object of the gospel if it is to serve any useful purpose.
Asking what could be the causes of this misery the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND found that there could be only two.
A part of the misery and unhappiness of man was the result of his own misconduct.To remove this cause of misery he preached the practice of Panch Sila.
The Panch Sila comprised the following observations: (1) To abstain from destroying or causing destruction of any living things (2) To abstain from stealing i.e. acquiring or keeping by fraud or violence, the property of another: (3) To Abstain from telling untruth: (4) To abstain from lust: (5) To abstain from intoxicating drinks.
A part of the misery and unhappiness in the world was according to the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND the result of man‘s inequity towards man. How was this inequity to be removed ? For the removal of man’s inequity towards man the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND prescribed the Noble Eight-Fold Path. The elements of the Noble Fight-Fold Path are:
(1) Right views i.e. freedom from superstition: (2) Right aims, high and worthy of the intelligent and earnest men; (3) Right speech i.e. kindly, open, truthful: (4) Right Conduct i.e. peaceful, honest and pure; (5) Right livelihood i.e. causing hurt or injury to no living being; (6) Right perseverance in all the other seven; (7) Right mindfulness i.e. with a watchful and active mind; and (8) Right contemplation i.e. earnest thought on the deep mysteries of life.
The aim of the Noble Eight-Fold Path is to establish on earth the kingdom of righteousness, and thereby to banish sorrow and unhappiness from the face of the world.
The third part of the Gospel is the doctrine of Nibbana. The doctrine of Nibbana is an integral part of the doctrine of the Noble Eight-Fold Path. Without Nibbana the realisation of the Eight-Fold Path cannot be accomplished.
The doctrine of Nibbana tells what are the difficulties in the way of the realisation of the Eight-Fold Path.
The chiefs of these difficulties are ten in number. The BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND called them the Ten Asavas, Fetters or Hindrances.
The first hindrance is the delusion of self. So long as a man is wholly occupied with himself, chasing after every bauble that he vainly thinks will satisfy the cravings of his heart, there is no noble path for him. Only when his eyes have been opened to the fact that he is but a tiny part of a measureless, whole, only when he begins to realise how impermanent a thing is his temporary individuality can he even enter upon this narrow path.
The second is Doubt and Indecision. When a man‘s eyes are opened to the great mystery of existence, the impermanence of every individuality, he is likely to be assailed by doubt and indecision as to his action. To do or not to do, after all my individuality is impermanent, why do anything are questions, which make him indecisive or inactive. But that will not do in life. He must make up his mind to follow the teacher, to accept the truth and to enter on the struggle or he will get no further.
The third is dependence on the efficacy of Rites and Ceremonies. No good resolutions, however firm will lead to anything unless a man gets rid of ritualism: of the belief that any outward acts. any priestly powers, and holy ceremonies, can afford him an assistance of any kind. It is only when he has overcome this hindrance, that men can be said to have fairly entered upon the stream and has a chance sooner or later to win a victory.
‘’ The fourth consists of the bodily passions… The fifth is ill will towards other individuals. The sixth is the suppression of the desire for a future life with a material body and the seventh is the desire for a future life in an immaterial world.
The eighth hindrance is Pride and nineth is self-righteousness. These are failings which it is most difficult for men to overcome, and to which superior minds are peculiarly liable a Praisaical contempt for those who are less able and less holy than themselves.
The tenth hindrance is ignorance. When all other difficulties are conquered this will even remain, the thorn in the flesh of the wise a.nd good, the last enemy and the bitterest foe of man.
Nibbana consists in overcoming these hindrances to the pursuit of the Noble Eight-Fold Path.
The doctrine of the Noble Eight-Fold Path tells what disposition of the mind which a person should sedulously cultivate. The doctrine of Nibbana tells of the temptation or hindrance which a person should earnestly overcome if he wishes to trade along with the Noble Eight-Fold Path
The Fourth Part of the new Gospel is the doctrine of Paramitas. The doctrine of Paraimitas inculcates the practice of ten virtues in one’s daily life.
Panna or wisdom is the light that removes the darkenss of Avijja, Moha or Nescience. The Panna requires that one must get all his doubts removed by questioning those wiser than him self, associate with the wise and cultivate the different arts and sciences which help to develop the mind.
Sila is moral temperament, the disposition not to do evil and the disposition to do good; to be ashamed of doing wrong. To avoid doing evil for fear of punishment is Sila. Sila means fear of doing wrong. Nekkhama is renunciation of the pleasures of the world. Dana means the giving of one’s possessions, blood and limbs and even one’s life for the good of the others without expecting anything in return.
Virya is right endeavour. It is doing with all your might with thought never turning back, whatever you have undertaken to do.
Khanti is forbearance. Not to meet hatred by harted is the essence of it. For hatred is not appeased by hatred. It is appeased only by forbearance.
Succa is truth. An aspirant for Buddha never speaks a lie. His speech is truth and nothing but truth.
Aditthana is resolute determination to reach the goal. Metta is fellow feeling extending to all beings, foe and friend, beast and man.
Upekka is detachment as distinguished from indifference. It is a state of mind where there is neither like nor dislike. Remaining unmoved by the result and yet engaged in the pursuit of it.
These virtues one must practice to his utmost capacity. That is why they are called Paramitas (States of Perfection).
Such is the gospel the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND enunciated as a result of his enlightenment to end the sorrow and misery in the world.
It is clear that the means adopted by the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND were to convert a man by changing his moral disposition to follow the path voluntarily.
The means adopted by the Communists are equally clear, short and swift. They are (1) Violence and (2) Dictatorship of the Proletariat.
The Communists say that there are the only two means of establishing communism. The first is violence. Nothing short of it will suffice to break up the existing system. The other is dictatorship of the proletariat. Nothing short of it will suffice to continue the new system.
It is now clear what are the similarities and differences between BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND and Karl Marx. The differences are about the means. The end is common to both.
We must now turn to the evaluation of means. We must ask whose means are superior and lasting in the long run. There are, however some misunderstandings on both sides. It is necessary to clear them up. Take violence. As to violence there are many people who seem to shiver at the very thought of it. But this is only a sentiment. Violence cannot be altogether dispensed with. Even in non-communist countries a murderer is hanged. Does not hanging amount to violence? Non-communist countries go to war with non-communist countries. Millions of people are killed. Is this no violence? If a murderer can be killed, because he has killed a citizen, if a soldier can be killed in war because he belongs to a hostile nation why cannot a property owner be killed if his ownership leads to misery for the rest of humanity? There is no reason to make an exception in favour of the property owner, why one should regard private property as sacrosanct.
The BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND was against violence. But he was also in favour of justice and where justice required he permitted the use of force. This is well illustrated in his dialogue with SinhaSenapatithe Commander-in-Chief of Vaishali. Sinha having come to know that the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND preached Ahimsa went to him and asked:
“The Bhagvan preaches Ahimsa. Does the Bhagvan preach an offender to be given freedom from punishment? Does the Bhagvan preach that we should not go to war to save our wives, our children and our wealth? Should we suffer at the hands of criminals in the name of Ahimsa.?”
“ Does the Tathagata prohibit all war even when it is in the interest of Truth and Justice?“
BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND replied. You have wrongly understood what I have been preaching. An offender must be punished and an innocent man must be freed. It is not a fault of the Magistrate if he punishes an offender. The cause of punishment is the fault of the offender. The Magistrate who inflicts the punishment is only carrying out the law. He does not become stained with Ahimsa. A man who fights for justice and safety cannot be accused of Ahimsa. If all the means of maintaining peace have failed then the responsibility for Himsa falls on him who starts war. One must never surrender to evil powers. War there may be. But it must not be for selfish ends….”
There are of course other grounds against violence such as those urged by Prof. John Dewey. In dealing with those who contend that the end justifies the means is morally perverted doctrine, Dewey has rightly asked what can justify the means if not the end ? It is only the end that can justify the means.
BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND would have probably admitted that it is only the end which would justify the means. What else could? And he would have said that if the end justified violence, violence was a legitimate means for the end in view. He certainly would not have exempted property owners from force if force were the only means for that end. As we shall see his means for the end were different. As Prof. Dewey has pointed out that violence is only another name for the use of force and although force must be used for creative purposes a distinction between use of force as energy and use of force as violence needs to be made. The achievement of an end involves the destruction of many other ends, which are integral with the one that is sought to be destroyed. Use of force must be so regulated that it should save as many ends as possible in destroying the evil one.BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND’s Ahimsa was not as absolute as the Ahimsa preached by Mahavira the founder of Jainism. He would have allowed force only as energy. The communists preach Ahimsa as an absolute principle. To this the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND was deadlyopposed.
As to Dictatorship the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND would have none of it. He was born a democrat and he died a democrat. At the time he lived there were 14 monarchical states and 4 republics. He belonged to the Sakyas and the Sakya’s kingdom was a republic. He was extremely in love with Vaishali which was his second home because it was a republic. Before his Mahaparinibban he spent his Varshavasa in Vaishali. After the completion of his Varshavasa he decided to leave Vaishali and go elsewhere as was his wont. After going some distance he looked back on Vaishali and said to Ananda. “This is the last look of Vaishali which the Tathagata is having “. So fond was he of this republic.
He was a thorough equalitarian. Originally the Bhikkus, including the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND himself, wore robes made of rags. This rule was enunciated to prevent the aristocratic classes from joining the Sangh. Later Jeevaka the great physician prevailed upon the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND to accept a robe, which was made of a whole cloth. The BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND at once altered the rule and extended it to all the monks.
Once the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND’s mother MahaprajapatiGotami who had joined the Bhikkuni Sangh heard that the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND had got a chill. She at once started preparing a scarf for him. After having completed it she took to the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND and asked him to wear it. But he refused to accept it saying that if it is a gift it must be a gift to the whole Sangh and not to an individual member of the Sangh. She pleaded and pleaded but he refused to yield.
The Bhikshu Sangh had the most democratic constitution. He was only one of the Bhikkus. At the most he was like a Prime Minister among members of the Cabinet. He was never a dictator. Twice before his death he was asked to appoint some one as the head of the Sangh to control it. But each time he refused saying that the Dhamma is the Supreme Commander of the Sangh. He refused to be a dictator and refused to appoint a dictator.
What about the value of the means? Whose means are superior and lasting in the long run?
Can the Communists say that in achieving their valuable end they have not destroyed other valuable ends? They have destroyed private property. Assuming that this is a valuable end can the Communists say that they have not destroyed other valuable end in the process of achieving it? How many people have they killed for achieving their end. Has human life no value ? Could they not have taken property without taking the life of the owner ?
Take dictatorship. The end of Dictatorship is to make the Revolution a permanent revolution. This is a valuable end. But can the Communists say that in achieving this end they have not destroyed other valuable ends ? Dictatorship is often defined as absence of liberty or absence of Parliamentary Government. Both interpretations are not quite clear. There is no liberty even when there is Parliamentary Government. For law means want of liberty. The difference between Dictatorship and Parliamentary Govt. lies in this. In Parliamentary Government every citizen has a right to criticise the restraint on liberty imposed by the Government. In Parliamentary Government you have a duty and a right; the duty to obey the law and right to criticise it. In Dictatorship you have only duty to obey but no right to criticise it.
We must now consider whose means are more lasting. One has to choose between Government by force and Government by moral disposition.
As Burke has said force cannot be a lasting means. In his speech on conciliation with America he uttered this memorable warning:
“ First, Sir, permit me to observe, that the use of force alone is but temporary. It may subdue for a moment; but it does not remove the necessity of subduing again; and a nation is not governed which is perpetually to be conquered. “
“ My next objection is its uncertainty. Terror is not always the effect of force, and an armament is not a victory. If you do not succeed, you are without resource, for, conciliation failing, force remains; but force failing, no further hope of reconciliation is left.Power and authority are sometimes bought by kindness; but they can never be begged as alms by an impoverished and defeated violence.
A further objection to force is that you impair the object by your very endeavours to preserve it. The thing you fought for is the thing, which you recover, but depreciated, sunk, wasted and consumed in the contest. “
In a sermon addressed to the Bhikkus the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND has shown the difference between the rule by Righteousness and Rule by law i.e. force. Addressing the Brethren he said:
(2) Long ago, brethren, there was Sovereign overlord named Strongtyre, a king ruling in righteousness, lord of the four quarters of the earth, conqueror, the protector of his people. He was the possessor of the celestial wheel. He lived in supremacy over this earth to its ocean bounds, having conquered it, not by the courage, by the sword, but by righteousness.
(3) Now, brethren, after many years, after many hundred years. after manu thousand years, king Strongtyre command a certain man, saying:
“Thou should est see, Sir, the Celestial Wheel has sunk a little, has slipped down from its place, bring me word. “
Now after many many hundred years had slipped down from its place On seeing this he went to King Strongtyre and said: “Know. sir, for a truth that the Celestial Wheel has sunk, has slipped down from its place. “
The king Strongtyre, brethren, let the prince his eldest son be sent for and speak thus:
‘ Behold, dear boy, my Celestial Wheel has sunk a little, has slipped down from its place. Now it has been told me; If the Celestial Wheel of a wheel turning King shall sink down, shall slip down from its place, that king has not much longer to live. I have had my fill of human pleasures; ‘It’s time to seek after divine joys, Come, dear boy, take thou charge over this earth bounded by the ocean. But I, shaving, hair and beard, and donning yellow robes, will go forth from home into the homeless state.
So brethren. King Strongtyre, having in due form established his eldest son on the throne, shaved hair and bearded, donned yellow robes and went forth from home into homeless state. But on the seventh day after the royal hermit had gone forth, the Celestial Wheel disappeared.
(4) Then a certain man went to the King, and told him, saying: Know, 0 King, for a truth, that the Celestial Wheel has disappeared!
Then that King, brethren, was grieved thereat and afflicted with sorrow. And he went to the royal hermit, and told him, saying, Know, sir, for a truth, that the Celestial Wheel has disappeared.
And the anointed king so saying, the royal hermit made reply. Grieve thou not, dear son, that the Celestial Wheel has disappeared, nor be afflicted that the Celestial Wheel has disappeared. For no paternal heritage of thin, dear son, is the Celestial Wheel. But verily, dear son, turn thou in the Ariyan turning of the Wheel-turners. (Act up to the noble ideal of duty set before themselves by the true sovereigns of the world). Then it may well be that if thou carry out the Ariyan duty of a Wheel-turning Monarch, and on the feast of the moon thou wilt for, with bathed head to keep the feast on the chief upper terrace, to the Celestial Wheel will manifest, itself with its thousand spokes its tyre, navel and all its part complete. (5) ‘Put what, sire is this Ariya duty of a Wheel-turning Monarch?’ This, dear son, that thou, leaning on the Norm (the law of truth and righteousness) honouring, respecting and revering it, doing homage to it, hallowing it, being thyself a Norm-banner, a Norm-signal, having the Norm as thy master, should provide the right watch, ward, and protection for thine own folk, for the army, for the nobles, for vassals, for brahmins and house holders, for town and country dwellers, for the religious world, and for beasts and birds. Throughout thy kingdom let no wrongdoing prevail. And whosoever in thy kingdom is poor, to him let wealth be given.
‘ And when dear son, in thy kingdom men of religious life, renouncing the carelessness arising from intoxication of the senses, and devoted to forbearance and sympathy, each mastering self, each claiming self, each protecting self, shall come to thee from time to time, and question the concerning what is good and what is bad. what is criminal and what is not, what is to be done and what is to be left undone, what line of action will in the long run work for weal or for woe, thou shouldest hear what they have to say and thou shouldest deter them from evil, and bid them take up what is good. This, dear son, is the Ariyan duty of a sovereign of the world.’
‘ Even so, ‘ sire, answered the anointed king, and obeying, and carried out the Ariyan duty of a sovereign lord. To him, thus behaving, when on the feast of the full moon he had gone in the observance with bathed head to the chief upper Terrance the Celestial Wheel revealed itself, with its thousand spokes, its tyre. its naval, and all its part complete. And seeing this is occurred to the king: ‘ It has been told me that a king to whom on such a occasion the Celestial Wheel reveals itself completely, becomes a Wheel-turning monarch. May I even I also become a sovereign of the world.’
(6) Then brethren, the king arose from his seat and uncovering his robe from one shoulder, took in his left hand a pitcher, and with his right hand sprinkled up over the Celestial Wheel, saying: ‘ Roll onward, O Lord Wheel! Go forth and overcome, O Lord Wheel !‘ Then, brethren, the Celestial Wheel rolled onwards towards the region of the East. and after it went the Wheel-turning king, and with him his army, horses and chariots and elephants and men. And in whatever place, brethren, the wheel stopped, there the king, the victorious war-lord, took up his abode, and with him his fourfold army. Then the all, the rival kings in the region of the East came to the sovereign king and said ‘Come, O mighty king! Welcome, O mighty king! All is thine, O mighty King! Teach us, O mighty king! ‘
The king, the sovereign war-lord, speak thus: ‘Ye shall slay no living thing. Ye shall not take that which has not been given. Ye shall not act wrongly touching bodily desires. Ye shall speak no lie. Ye shall drink no maddening drink. Enjoy your possessions as you have been wont to do.’
(7) Then, brethern, the Celestial Wheel, plunging down to the Eastern ocean, rose up out again, and rolled onwards to the region of the south.… (and there all happened as had happened in the East). And in like manner the Celestial Wheel, plunging into Southern ocean, rose up out again and rolled onward to the region of the West. .. and of the North: and there too happened as had happened in the Southern and West.
Then when the Celestial Wheel had gone forth conquering over the whole earth to its ocean boundary, it returned to the royal city, and stood, so that one might think it fixed, in front of the judgement hall at entrance to the inner apartments of the king, the Wheel-turner, lighting up with its glory the facade of the inner apartments of the king, the sovereign of the world.
(8) And a second king. brethern, also a Wheel-turning monarch,... and a third. .. and a fourth. .. and a fifth. .. and a sixth. .. and a seventh king, a victorious war-lord, after many years, after manyhundred years, after many thousand years, command a certain man, saying:
‘If thou should’est see, sirrah, that the Celestial Wheel has sunk down, has slid from its place, bring me word.’ ‘Even so, sire.’ replied the man.
So after many years, after many hundred years, after many thousand years, that man saw that the Celestial Wheel had sunk down, had become dislodged from its place. And so seeing he went to the king, the warlord, and told him.
Then that king did (even as Strongtyre had done). And on the seventh day after the royal hermit had gone forth the Celestial Wheel disappeared.
Then a certain man went and told the King. Then the King was grieved at the disappearance of the wheel, and afflicted with grief. Buthe did not go to the hermit-king to ask concerning, the Ariyan Duty of sovereign war-lord. But his own ideas, forsooth, he governed his people; and they so governed differently from what they had been. did not prosper as they used to do under former kings who had carried out the Arivan duty of a sovereign king.
Then, brethren, the ministers and courtiers, the finance officials, the guards and door keepers and they who lived by sacred verses came to the King and speak thus:
‘Thy people, O king. whilst thou governest them by thine own ideas differently from the way to which they were used when former kings were carrying out the Arivan Duty prosper not. Now there are in thy kingdom ministers and courtiers, finance officers, guards and custodians, and they who live by sacred verses—both all of us and others—who keep the knowledge of the Ariyan duty of the sovereign king. to ! O king. do thou ask us concerning it: to thee thus asking will we declare it.’
9. Then, brethren, the king, having made the ministers and all the rest sit down together, asked them about the Ariyan duty of Sovereign war-lord. And they declared it unto him. And when he had heard them, he did provide the due watch and ward protection, but on the destitute he bestowed no wealth and because this was not done, poverty became widespread.
When poverty was thus become rife, a certain man took that which others had not given him, what people call by theft. Him they caught, and brought before the king, saying: ‘This man, O king has taken that which was not given to him and that is theft‘.
Thereupon the king speak thus to the man. ‘Is it true sirrah, that thou hast taken what no man gave thee, hast committed what men call theft.’ It is true, O king.’ ‘But why?’
‘O king, I have nothing to keep me alive.’ Then the king bestowed wealth on that man, saying: ‘With this wealth sir, do thou both keep thyself alive, maintain thy parents, maintain children and wife, carry on thy business.’ ‘Even so, O king,’ replied the man.
10. Now another man, brethren, took by theft what was not given him. Him they caught and brought before the king and told him., saying: ‘this man, O king, hath taken by theft what was not given him‘.
And the king (spoke and did even as he had spoken and done to the former man.)
II. Now men heard brethren, that to them who had taken by theft what was not given them, the King was giving wealth. And hearing they thought, let us then take by theft what has not been given us.
Now a certain man did so. And him they caught and charged before the king who (as before) asked him why he had stolen. ‘Because, O king I cannot maintain myself. Then the king thought: If I bestow wealth on anyone so ever who has taken by theft what was not given him, there will be hereby and increase of this stealing. Let me now put final stop to this and inflict condign punishment on him, have his head cut off!
So he bade his man saying ‘ now look ye! bind this man’s arms behind him with a strong rope and tight knot, shave his head bald, lead him around with a harsh sounding drum, from road to road, from cross ways to cross ways, take him out by the southern gate and to the south of the town, put a final stop to this, inflict on him uttermost penalty, cut of his head.’
‘ Even so, O king ‘ answered the men, and carried out his commands.
12. Now men heard, brethren, that they who took by theft what was not given them were thus put to death. And hearing they thought, let us also now have sharp swords made ready for themselves, and them from whom we take what is not given us—what they call them— let us put a final stop to them, inflict on them uttermost penalty., and their heads off.
And they got themselves sharp swords, and came forth to sack village and town and city, and to work highway robbery. And then whom they robbed they made an end of, cutting off their heads.
13. Thus, brethren, from goods not being bestowed on the destitute poverty grieve rife; from poverty growing rife stealing increased, from the spread of stealing violence grew space, from the growth of violence the destruction of life common, from the frequency of murder both the span of life in those beings and their comeliness also (diminished).
Now among humans of latter span of life, brethren, a certain took by theft what was not given him and even as those others was accused before the king and questioned if it was true that he had stolen. ‘Nay, O king,’ he replied, ‘they are deliberately telling lies.’ 14. Thus from goods not being bestowed on the destitute, poverty grew rife… stealing… violence… murder… until lying grew common.
Again a certain man reported to the king, saying ‘ such and such a man, O king! has taken by theft what was not given him ‘— thus speaking evil of him.
15. And so, brethren, from goods not being bestowed on the destitute poverty grew rife… stealing… violence… murder… lying… evil speaking grew abundant.
16. From lying there grew adultery.
17. Thus from goods not being bestowed on the destitute, poverty…stealing…violence…murder…lying…evil speaking. .. immorality grew rife.
18. Among (them) brethren, three things grew space incest, wanton greed and perverted lust.
Then these things grew apace lack of filial piety to mother and father, lack of religious piety to holy men, lack of regard for the head of the clan.
19. There will come a time, brethren, when the descendants of those humans will have a life-span of ten years. Among humans of this life span, maidens of five years will be of a marriageable age. Among such humans these kinds of tastes (savours) will disappear; ghee, butter, oil of tila, sugar, salt. Among such humans kudrusa grain will be the highest kind of food. Even as to-day rice and curry is the highest kind of food, so will kudrusa grain will be then. Among such humans the ten moral courses of conduct will altogether disappear, the tenimmoral courses of action will flourish excessively; there will be no word for moral among such humans, the ten moral courses of conduct will altogether disappear, the ten immoral courses of action will flourish excessively, there will be no word for moral among such humans—far less any moral agent. Among such humans, brethren, they who lack filian and religious piety, and show no respect for the Head of the clan—’tis they to whom homage and praise will be given, just as to-day homage and praise are given to the filial minded, to the pious and to them who respect the heads of their clans.
20. Among such humans, brethren, there will be no (such thoughts of reverence as are a bar to intermarriage with) mother, or mother’s sister, or mother’s sister-in-law, or teacher’s wife, or father’s sister-in-law. The world will fall into promiscuity, like goats and sheep, fowls and swine, dogs and jackals.
Among such humans, brethren keen mutual enmity will become the rule, keen ill-will, keen animosity, passionate thoughts even of killing, in a mother towards her child, in a child towards its father, in brother to brother, in brother to sister, in sister to brother. Just a sportsman feels towards the game that he sees, so will they feel.
This is probably the finest picture of what happens when moral force fails and brutal force takes its place.What the Buddha wanted was that each man should be morally so trained that he may himself become a sentinel for the kingdom of righteousness.
VIII WITHERING AWAY OF THE STATE
The Communists themselves admit that their theory of the State as a permanent dictatorship is a weakness in their political philosophy. They take shelter under the plea that the State will ultimately wither away. There are two questions, which they have to answer. When will it wither away? What will take the place of the State when it withers away? To the first question they can give no definite time. Dictatorship for a short period may be good and a welcome thing even for making Democracy safe. Why should not Dictatorship liquidate itself after it has done its work, after it has removed all the obstacles and boulders in the way of democracy and has made the path of Democracy safe. Did not Asokaset an example? He practised violence against the Kalingas. But thereafter he renounced violence completely. If our victor’s to-day not only disarm their victims but also disarm themselves there would be peace all over the world.
The Communists have given no answer. At any rate no satisfactory answer to the question what would take the place of the State when it withers away, though this question is more important than the question when the State will wither away. Will it. be succeeded by Anarchy? If so the building up of the Communist State is an useless effort. If it cannot be sustained except by force and if it results in anarchy when the force holding it together is withdraws what good is the Communist State. The only thing, which could sustain it after force is withdrawn, is Religion. But to the Communists Religion is anathema. Their hatred to Religion is so deep seated that they will not even discriminate between religions which are helpful to Communism and religions which are not; The Communists have carried their hatred of
Christianity to Buddhism without waiting to examine the difference between the two. The charge against Christianity levelled by the Communists was two fold. Their first charge against Christianity was that they made people other worldliness and made them suffer poverty in this world. As can be seen from quotations from Buddhism in the earlier part of this tract such a charge cannot be levelled against Buddhism.
The second charge levelled by the Communists against Christianity cannot be levelled against Buddhism. This charge is summed up in the statement that Religion is the opium of the people. This charge is based upon the Sermon on the Mount which is to be found in the Bible. The Sermon on the Mount sublimates poverty and weakness. It promises heaven to the poor and the weak. There is no Sermon on the Mount to be found in the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND’s teachings. His teaching is to acquire wealth. I give below his Sermon on the subject to Anathapindika one of his disciples.
Once Anathapindika came to where the Exalted One was staying. Having come he made obeisance to the Exalted One and took a seat at one side and asked ‘Will the Awakened One tell what things are welcome, pleasant, agreeable, to the householder but which are hard to gain.’
The Awakened One having heard the question put to him said ‘ Of such things the first is to acquire wealth lawfully.’
‘The second is to see that your relations also get their wealth lawfully.’
‘The third is to live long and reach great age.’ ‘Of a truth, householder, for the attainment of these four things, which in the world are welcomed, pleasant agreeable but hard to gain, there are also four conditions precedent. They are the blessing of faith, the blessing of virtuous conduct, the blessing of liberality and the blessing of wisdom.
The Blessing of virtuous conduct which abstains From taking life, thieving, unchastely, lying and partaking of fermented liquor.
The blessing of liberality consists in the householder living with mind freed from the taint of avarice, generous, open-handed, delighting in gifts, a good one to be asked and devoted to the distribution of gifts.
Wherein consists the blessing of Wisdom? He know that an householder who dwells with mind overcome by greed, avarice, ill-will, sloth, drowsiness, distraction and flurry, and also about, commits wrongful deeds and neglects that which ought to be done, and by so doing deprived of happiness and honour.
Greed, avarice, ill will, sloth and drowsiness, distraction and flurry and doubt are stains of the mind. A householder who gets rid of such stains of the mind acquires great wisdom, abundant wisdom, clear vision and perfect wisdom.
Thus to acquire wealth legitimately and justly, earn by great industry, amassed by strength of the arm and gained by sweat of the brow is a great blessing. The householder makes himself happy and cheerful and preserves himself full of happiness; also makes his parents, wife, and children, servants, and labourers, friends and companions happy and cheerful, and preserves them full of happiness. The Russians do not seem to be paying any attention to Buddhism as an ultimate aid to sustain Communism when force is withdrawn.
The Russians are proud of their Communism. But they forget that the wonder of all wonders is that the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND established Communism so far as the Sangh was concerned without dictatorship. It may be that it was a communism on a very small scale but it was communism I without dictatorship a miracle which Lenin failed to do.
The BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND’s method was different. His method was to change the mind of man: to alter his disposition: so that whatever man does, he does it voluntarily without the use of force or compulsion. His main means to alter the disposition of men was his Dhamma and the constant preaching of his Dhamma. The BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND‘s way was not to force people to do what they did not like to do although it was good for them. His way was to alter the disposition of men so that they would do voluntarily what they would not otherwise to do.
It has been claimed that the Communist Dictatorship in Russia has wonderful achievements to its credit. There can be no denial of it. That is why I say that a Russian Dictatorship would be good for all backward countries. But this is no argument for permanent Dictatorship. Humanity does not only want economic values, it also wants spiritual values to be retained. Permanent Dictatorship has paid no attention to spiritual values and does not seem to intend to. Carlyle called Political Economy a Pig Philosophy. Carlyle was of course wrong. For man needs material comforts“ But the Communist Philosophy seems to be equally wrong for the aim of their philosophy seems to be fatten pigs as though men are no better than pigs. Man must grow materially as well as spiritually. Society has been aiming to lay a new foundation was summarised by the French Revolution in three words, Fraternity, Liberty and Equality. The French Revolution was welcomed because of this slogan. It failed to produce equality. We welcome the Russian Revolution because it aims to produce equality. But it cannot be too much emphasised that in producing equality society cannot afford to sacrifice fraternity or liberty. Equality will be of no value without fraternity or liberty. It seems that the three can coexist only if one follows the way of the BLESSED, NOBLE AND THE AWAKENED MAGNIFICIENT, MIGHTY, GREAT MIND. Communism can give one but not all.
Beans and rice are an inexpensive and nourishing staple food in many regions of the world. Here they are blended with piquant spices and formed into cakes that are served with a delectable rich coconut sauce.
Rice and beans with a zesty twist–and using canned beans means you can make them in practically no time. Tasty, vegan, and substantial.
2 tablespoons olive oil 1 small red onion, chopped 1 small red bell pepper, seeded and chopped 1/2 cup chopped celery 1 large garlic clove, minced 1/2 teaspoon sweet paprika 1/2 teaspoon dried thyme 1/4 teaspoon cayenne, or to taste Salt and freshly ground black pepper 1 1/2 cups cooked or one 15-ounce can pinto, kidney, or other red beans, drained and rinsed 1/2 cup cold cooked white or brown rice 2 tablespoons minced fresh parsley leaves 1/4 cup blanched almonds 1 tablespoon minced shallots 1/2 cup unsweetened coconut milk
1. Heat 1 tablespoon of the olive oil in a large skillet over medium heat. Add the onion, bell pepper, celery, garlic, paprika, thyme, and cayenne. Cover and cook, stirring occasionally, until softened, about 10 minutes. Season with salt and pepper to taste and set aside to cool.
2. In a food processor, combine the beans, rice, parsley, salt, and pepper to taste, and sautéed onion mixture. Pulse to blend, leaving some texture intact. Shape into patties and set aside.
3. Heat the remaining 1 tablespoon olive oil in a large skillet over medium heat. Add the bean cakes and cook, turning once, until browned on both sides. 7 to 10 minutes total. Reduce the heat to low and keep warm while you prepare the sauce.
4. Place the almonds and shallots in a blender and grind into a paste. Add the coconut milk and salt and pepper to taste and blend until smooth. Transfer to a small saucepan over low heat and cook, stirring, until hot.
5. Transfer the bean cakes to a platter, pour the sauce over them, and serve.
Serves 4.
Adapted from Vegan Planet, by Robin Robertson (Harvard Common Press, 2003).
Online edition of India’s National Newspaper Thursday, Jun 26, 2008
U.P. doctors permitted private practice
Atiq Khan
They won’t be allowed to hold administrative post
Their services will be on a contractual basis
LUCKNOW: Doctors of medical colleges in Uttar Pradesh have been permitted to do private practice.
But they will not be allowed to hold any administrative posts.
Those who opt for it will not be eligible for regular pay scales. They will get a fixed salary and their services will be on a contractual basis.
This condition will also apply to teachers of the Chhatrapati Shahuji Maharaj Medical University in Lucknow.
The decision, taken at a Cabinet meeting on Wednesday presided over by Chief Minister Mayawati, is seen as a measure to settle the dispute surrounding private practice by doctors. The issue has been simmering for some time, with some senior teachers of the CSM Medical University here deciding to take voluntary retirement from service.
The Cabinet also approved the revision of the pay scales of CSMMU teachers and doctors of medical colleges. Cabinet Secretary Shashank Shekhar Singh told newspersons that the scale of the medical university teachers would be on a par with that of the doctors in the Sanjay Gandhi Post Graduate Institute of Medical Sciences, Lucknow, whereas for the doctors of the other State medical colleges, University Grants Commission (UGC) scales will be applicable.
Mr. Singh said that following the pay revision, the salaries of the medicos would go up by at least Rs. 20,000.
Stamp duty
Another significant decision related to the stamp duty on the registration of plots. While the duty has been reduced from 8-5 per cent, the stamp fee on agreement papers has been scaled down from Rs. 80 to Rs. 40. Henceforth, the circle rate will not apply and the plots will be registered on the basis of the rates of the development authorities.
Sindhia clueless on what led to his removal
BANGALORE: The former Minister, P.G.R. Sindhia, who was removed from the Bahujan Samaj Party (BSP) on Tuesday, is still clueless on what led to it.
Mr. Sindhia, who was the national general secretary of the BSP, told The Hindu here on Wednesday that he has not been able to find out why the party president Mayawati had taken such a “harsh decision.”
“I have been loyal to her and the party ideology. I had not joined BSP for any personal gains,” he remarked.
Mr. Sindhia said even his distant relative Sudhir Sawanth, who was the convenor of the Maharashtra unit of the BSP, has been expelled from the party.
Mr. Sindhia had no answer when he was asked whether a Dalit and non-Dalit conflict in the party could have led to his ouster.
He said he was also trying to ascertain the reports in a section of the media that the BSP was planning to strike an alliance with Janata Dal (Secular) in Karnataka for the Lok Sabha elections.
The reports indicated that Mr. Sindhia was removed from the party fearing that he could create hurdles for the BSP and the Janata Dal(S) alliance in view of his strained relationship with the Janata Dal(S) president H.D. Deve Gowda.
BSP General Secretary and Rajya Sabha member Veer Singh, who, on Tuesday, announced that Mr. Sindhia was removed from the party, said he [Mr. Sindhia] was unable to work in coordination with the old office-bearers and had become “inactive.”
Buddha Statue Project is a Wholesome Desire of all the Buddhists in the World.
May all the Buddhists visit Kushinagar along with Lumbini, Bodh Gaya & Saranath as told by the Buddha. And also Rajgir, Jetavana, Kapilavattu and Nalanda.
May all the Buddhists Organise, Educate and Meditate for the successful completion of the project by sacrificing all their Time, Tallent and Treasure.
-Triple Gem Study Circle
Mayawati’s dream Buddha statue project
Uttar Pradesh Chief Minister Mayawati’s dream project of building the tallest Buddha statue in the world at 152 metres - taller than the Bamian Buddhas destroyed by the Taliban in Afghanistan.
Kushinagar town is where the project is to come up on a sprawling 750-acre plot. It is located around 330 km from Lucknow, on the border with Nepal, where the Buddha died, or attained Nirvana, 2,500 years ago.
Project began in 2002 when Mayawati first conceived the plan during her third stint as chief minister, but the government had later succeeded in bringing around the farmers.
We hope to convince the villagers that Kushinagar would become an international tourist destination and create jobs for them,’ P.K. Mohanty, commissioner of Gorakhpur division, told IANS.
The proposed 152.4 m bronze statue would sit atop a 17-storey building. It would be higher than the world’s tallest Buddha statue of 67 metres in China’s Sichuan province. The ones destroyed by the Taliban were 52 m and 34 m tall.
The building on which the Buddha would sit will have another 12 m statue, besides prayer halls and terraced gardens. The campus would also have a museum, an art gallery, a university for the study of philosophy, a women’s college, a hospital and a hotel.
The $222-million project is being implemented by a global private organisation called Maitreyi, which has set up a trust in Gorakhpur, about 50 km from here.
The state government is acquiring the land from the farmers and would lease it out to the Maitreyi Trust free of cost.
Officials told IANS that 660 acres of land belonging to about 3,000 farmers of seven villages was being acquired for the project, while the rest 90 acres belongs to the government.
The range of the compensation the government has offered is up to Rs.5 million per acre. It would vary depending on the quality and location of the land.
‘We have announced a very fair compensation and villagers should not have any problem with it,’ said Mohanty. He believes the government will succeed in completing the acquisition process by October.
The Maitreya Project, Kushinagar, Uttar Pradesh, India …The World’s tallest statue and a brilliant religious masterpiece dedicated to the Maitreya Buddha!
Now, another great religious project has officially been given the go-ahead in one of the poorest parts of India. The Maitreya Project is a tribute to Buddhism for and from the land of the Buddha and is as a multi-faith cooperative designed by Tibetans who call India their home as as a lasting gift to India and Buddhism.
In this era of veritable skyscraper-hedonism (*cough*Dubai*coughh* j/k), this project is unique in that it is designed to fulfill a completely selfless goal, namely “to benefit as many people as possible.” A monumental sustainable work of art that will serve as a constant source of inspiration and a symbol of loving-kindness, work will soon begin on the 152 meter-tall Maitreya Buddha Statue that is the centerpiece of a large temple complex.
An engineering marvel that at will not only be — at three times the size of the Statue of Liberty — the world’s tallest statue and world’s tallest temple but will also be the world’s largest (first?) statue-skyscraper, designed to have a lifespan surpassing a 1,000 years.
For more information and a large collection of pictures of this beautiful project originally posted by me on Skyscrapercity.com, read on!…
The focal point of Indian architecture, like its culture, has always been religious in nature. Just as the Indian economic boom is bringing incredible economic and architectural growth in the secular area, so has Indian religious architecture once again become manifest in the construction of some of the largest, massive, and most intricate religious architecture the world has seen, from the recently completed Akshardham Temple, New Delhi — the largest volume Hindu Temple in India, to the under construction Global Vipassana Pagoda, Mumbai — the largest stupa, largest dome, and largest rock cave in the world, to the planned Sri Mayapur Vedic Temple and Planetarium, Mayapur, the world’s tallest Hindu temple.
And now the Maitreya Buddha Statue is to be another gem added to this crow. The statue is a veritable temple-skyscraper that will contain 17 individual shrine rooms. The highest room at 140 meters high — the equviliant height of the 40th storey of a standard building. This statue and complex will be a fusion of Indian and Tibetan architectural styles that will adhere to ancient Vaastu Shastra design code and will also hold the world’s largest collection of Lord Buddha’s relics. ^ A cutaway view of the 152 meter Maitreya statue and throne building showing the spaces and levels within. Note that the throne itself will be a 17 storey fully functional temple, with 15 additional shrine rooms in the the body of the Maitreya statue.
Apart from the statue/skyscraper, the Maitreya Project organizers will also build free hospitals and schools servicing tens of thousands of poor, and also be a huge catalyst for infrastructure and tourism development efforts in one of the most economically backwards parts of India.
The project is a joint religious collaboration by organizations representing the various sects and faiths that revere the Buddha: from Hinduism to Mahayana to Vajrayana to Hinayana to Jaina to Christian and Muslim. Under guidance of the overall project conceptualizer, Nepalese-Tibetan spiritual leader Lama Zopa Rinpoche, the Project was funded by Buddhist and Hindu temples, social organizations, religious groups and by individuals in India, Nepal, Bhutan, Sri Lanka, Tibet, China, Japan, Korea, the UK and America.
Through this project, India once again shows that the ancient arts of massive devotional architecture continues to undergo a veritable renaissance.
—–==–=–==—–
The Maitreya Complex: Project Detail
^ A prerendering of the Maitreya Buddha statue and temple, showing its massive size.
The Maitreya Project “is based on the belief that inner peace and outer peace share a cause and effect relationship and that loving-kindness leads to peace at every level of society — peace for individuals, families, communities and the world.”
The entire temple complex is designed to be completely sustainable, meaning that it will quite literally have the same environmental impact (i.e. emit the same amount of carbon dioxide and methane) as the paddy field it will be constructed.
The Project will include schools and universities that focus on ethical and spiritual development as well as academic achievement, and a healthcare network based around a teaching hospital of international standard with the intention of supplementing the medical services currently provided by the government to provide healthcare services, particularly for the poor and underprivileged.
As such, the Maitreya Project organizers are working in tandem with the local, regional and state governments in Uttar Pradesh, India, who have fully supported the project. To this effect, the Kushinagar Special Development Area Authority will support the planned development of the area surrounding the Project.
The total project cost is estimated at $250 million, but the project will develop this impoverished region and will earn a hundredfold more that will be funneled into the Maitreya Project’s historical preservation plans and charities.
^ Maitreya Project engineers on-site
—–==–=–==—–
The Location of the Maitreya Complex
The Maitreya Buddha project was originally concieved to be built in Bodh Gaya, Bihar state, the site of the Buddha’s enlightenment, but due to threat of delays due to red tape, was moved to what was seen to be a more appropriate location, the village of Kushinagar, in Uttar Pradesh state.
Kushinagar is a place of great historical and spiritual significance. It is the place where Shakyamuni (Historical) Buddha passed away and it is predicted to be the birthplace of the next Buddha, Maitreya – the Buddha of Loving-kindness - of whom this temple is dedicated to.
^ The original conception of the Maitreya Buddha statue, then to be located at Bodh Gaya
Recognising the long-term benefits Maitreya Project is bringing to the region, the State Government of Uttar Pradesh is providing, free of charge, 750 acres of mainly agricultural land in Kushinagar.
^ A view of the Maitreya Project land site, currently rice paddy
Indeed, the Project itslef will be located adjacent to the ancient Mahaparinirvana Temple, commemorating the Buddha’s passing, the ancient Ramabhar Stupa, commemorating the Buddha’s cremation site, as well as several equally old and older Hindu temples. It is predicted that the pilgrimage, tourism and development capital that will flow into this region because of this project will created sustainable income for the restoration, refurbishment and maintinance of these ancient sacred sites.
Surrounding the complex is the Kushinagar Special Development Area, designed as a sustainable development entity that will coordinate the various organizations involved in the project and surrounding tourist and general development that will come with the project.
-=—-=—=–
The Kushinagar Special Development Area
The Maitreya Project and the Uttar Pradesh have worked together to create the Kushinagar Special Development Area (KSDA), an additional area of 7.5 kilometres surrounding the Maitreya Project site.
Municipal bylaws and planning regulations have now been adopted to protect the KSDA from the kind of opportunism that is often seen in communities of emerging economic development. Maitreya Project has representation on the legal bodies governing the KSDA as well as the work of monitoring the development of the region will be ongoing.
It is within the KSDA that Maitreya Project will implement its extensive healthcare and education programmes.
—–==–=–==—–
Maitreya Project Preliminary Site Plan
Maitreya Project’s lead architects, Aros Ltd., have drawn up a preliminary proposed plan for the beautiful 750 acre Kushinagar site.
Main features being:
The Ceremonial Gateway & Maitreya Statue Sanctuary will lead visitors to the 500ft/152m Maitreya Buddha statue.
The Maitreya Buddha Statue will sit on the Throne Building containing temples, prayer halls, exhibition halls, a museum, library and audio-visual theatre.
The Hospital and Healthcare Centre will be the hub of Maitreya Project’s public healthcare programmes. The development of these programmes will begin with primary care clinics in the communities of the Kushinagar Special Development Area. Over the years, the medical services will be developed and expanded to meet the needs of many communities. A complete healthcare network will be developed to provide medical services that are centred around a teaching hospital of international standard. The healthcare system will primarily serve the poor and under-privileged, even in remote parts of the area.
The Centre of Learning, will eventually serve students from primary to university levels of education.
The Meditation Park will be a secluded area next to the ancient Mahaparinirvana Temple, which commemorates Buddha Shakyamuni’s passing away from our world, the ancient Ramabhar Stupa, commemorating the Buddha’s holy cremation site, and monasteries and temples belonging to many different traditions of Buddhism that include both modern facilities and ancient ruins.
^ A View from the Maitreya Project Park
All of these features will be set in beautifully landscaped parks with meditation pavilions, beautiful water fountains and tranquil pools. All of the buildings and outdoor features will contain an extensive collection of inspiring sacred art.
^ A view of the temple from the gardens surrounding the site
—–==–=–==—–
The Statue of the Maitreya Buddha
The center of the Maitreya Project, of course, is the bronze plate statue of the Maitreya Buddha itself. Rising 500ft/152m in height, the statue will sit on a stone throne temple building located in an enclosed sanctuary park.
-=—-=—=–
The Living Wall:
Surrounding the Maitreya Buddha statue is a four-storey halo of buildings called the “Living Wall.” This ring of buildings contains accomadation for the complex’s monks and workers as well as rooms for functions ancillary to the statue and throne building.
The wall also serves two additional important functions. In light of cross-border Islamist terrorist attacks against Indian holy sites in Ayodhya, Akshardham and Jama Masjid, the Living Wall also is designed to be a security cordon eqivalent to a modern castle wall, staffed with security personnel and designed to withstand an attack from 200 heavily armed raiders.
^ Prerendering of the Statue showing the location of the living wall, main gate, paths and garden areas.
The final major function it performs is that of the boundary for the enclosed sanctuary area of landscaped gardens, pools and fountains for meditation directly surrounding the Maitreya statue. The entry to the enclosed sanctuary and the Maitreya statue will be serviced by a main gate.
^ The tree and stupa lined paths to the ceremonial gate, which is the entrance to the sanctuary.
Passing the ceremonial gate, landscaped paths allow devotes to do Pradakshina (circumambulation) of the Maitreya Statue.
^ The terraced circumambulation paths, with the gate in the background.
Within the sanctuary, the gardens provide a place for relaxing, resting, and meditating, with educational artwork depicting the Buddha’s life.
^ A view towards the statue from one of these stupa lined terraces.
Walking further inward, the is Maitreya Statue and Throne Temple, surrounded by tranquil ponds and fountains that will cool the area in the intense Indian summer.
^ The Maitreya statue and throne surrounded by the tranquil ponds containing Buddha statues of the meditation sanctuary.
-=—-=—=–
The Throne Temple:
The “seat” of the statue is itelf a fully functioning 17-storey temple roughly 80m x 50m in size. The building will contain two very large prayer halls, as well as meditation and meeting rooms, a library and facilities to deal with the anticipated annual influx of 2 million visitors.
^ The entrance to the throne building with the Maitreya Buddha statue resting upon the lotus on top
Pilgrims will enter the throne temple through the giant lotus that supports the Maitreya Buddha statue’s feet. The throne temple contains several entrance rooms that contain works of art on the Buddha’s life and teachings.
^ The first major prayer hall of throne building, containing works of art on the Buddha.
Continuing inward is the cavernous main auditorium of the Maitreya Temple containing the Sanctum Sanctorum which in Indian architectural tradition is the innermost most sacred room where the actual shrine is held. This Sanctum Sanctorum is unique in that within it contains two large auditorium temples.
The first temple in the Sanctum Sanctorum is the Temple of the Maitreya Buddha, containing a huge, 12 meter tall statue of the Buddha.
^ Upon entering the Sanctum Sanctorum, the 12 meter tall statue of the Buddha can be glimpsed.
A wall containing 200,000 images of the Buddhas rises up to the throne ceiling over 50 metres above, behind both auditorium temples.
^ A glimpse from the ambulatory of the side walls within the Maitreya Temple and the 1,000 paintings of the Buddhas.
The centerpiece shrine of the Maitreya Temple is the 12 meter tall Maitreya Buddha. Stairs and elevators lead to viewing platforms around the Maitreya Temple, allowing views of the entire room
^ A view of the Maitreya Buddha statue and the wall of the 200,000 images of the Buddha, seen from viewing platforms.
The next biggest shrine in the Sanctum Sanctorum is the Temple of the Shakyamuni Buddha which contains a 10 meter statue of the Shakyamuni (Historical) Buddha. Behind the shrine is the continuation of the wall of 200,000 Buddhas.
^ On a higher level yet again, the Shakyamuni Temple will house a 10 metre (33 ft.) statue of the historical Buddha. The glass rear wall will reveal the wall of 200,000 Buddhas within the Maitreya Temple.
^ Another view of the Shakyamuni Temple.
In Indian architecture, the Sanctum Sanctorum is encircled by a pathway that allows devotees to do Pradakshina (circumambulation) of the shrine. The Maitreya Temple, following this tradition, also has this feature.
^ The main throne building and Pradakshina path where visitors may circumambulate Sanctum Sanctorum of the Maitreya Temple, which can be seen through the doorways on the right
From this area, elevators and staircases will carry visitors to the various other rooms in the 17 storey base, including prayer halls, meditation halls and libraries. Eventually conveying devotees to a large rooftop garden terrace upon which the Maitreya Buddha statue actually rests.
Here, rising into the upper legs of the main statue, is the Merit Field Hall with a 10 meter, 3-dimensional depiction of over 390 Buddhas and Buddhist masters at it’s center. Surrounding this will be 12 individual shrine rooms devoted to particular deities in the Hindu-Buddhist pantheon.
^ The Merit Field Hall with its 10m, 3-D depiction.
From the garden terrace, another bank of elevators will whisk pilgrims to the higher shrine rooms contained in the statue’s torso and head.
-=—-=—=–
The Statue:
The statue will contain 15 individual shrine rooms and have a total height of 152 meters, with the highest shrine room in the statue’s head, at over 140 meters up. This is roughly equivalent in height to a 40-storey skyscraper.
^ A cutaway diagram of the statue-tower.
The statue is itself an engineering marvel. Rather than simply be designed in its massive size, the statue of the Maitreya Buddha was actually reversed-designed from a carved statue only a meter and half in height and the structure’s engineering extrapolated into its current form.
^ The original statue from which the Maitreya Buddha statue tower is extrapolated from was hand carved, and is in the Indian Gupta style.
Moreover, the statue is designed to stand for at least 1,000 years, supporting the Project’s spiritual and social work for at least a millennium. Due to the statue’s millenia-passing lifespan, the huge structure is designed to withstand high winds, extreme temperature changes, seasonal rains, possible earthquakes and floods and environmental pollution.
Extensive research has gone into developing “Nikalium”, the special nickel-aluminum bronze alloy to be used for the outer ’skin’ of the statue designed to withstand the most challenging conditions that could conceivably arise.
As the bronze ’skin’ will expand and contract dramatically due to daily temperature changes, the statue will require special expansion joints that were designed to be not only invisible to the observer, but also in such a way as to protect the internal supports of the statue from water leakage, erosion and corrosion. The material and structural components of the statue are meant to be able to withstand potential unforseen disasters like earthquakes and monsoon flooding.
^ The engineering process of the Buddha statue.
—–==–=–==—–
Construction Status — June, 2007
The Maitreya Project recently passed its first major milestone this month, when, in compliance with the Indian Land Acquistion Act, the State Government of Uttar Pradesh has completed the necessary legal requirements for the acquisition of the 750 acre land site to be made available to the Project.
While there are still permissions and clearances to be obtained, it has now officially given the green light and the full support of the government.
It is expected that the Project will formally break ground either later this year or early 2008, with an expected construction time of five years. The project will employ more than a thousand skilled and semi-skilled workers in the construction phase.
—–==–=–==—–
For more information on this fantastic project, check out
Sorry for the length of the post, but I wanted this veritable essay to be a comprehensive introduction to what Maitreya Project organizers aim to literally be the 8th Wonder of the World, and an everlasting symbol of Religious Syncretism, Tolerance, Compassion and most of all, Love.
A cause truely fitting of the Buddha, Shakya Muni Sri Siddharth Gautamaji.
Lucknow: Decks are being cleared for the installation of the world’s tallest Buddha statue in Kushinagar town of eastern Uttar Pradesh.
Uttar Pradesh Chief Minister Mayawati was understood to have directed officials to speed up the acquisition and transfer of 600 acres of land required for the Rs 10 billion project to be funded and undertaken by the global Maitryi Group. Provision of land is UP government’s share in the project.
For more news, analysis click here>> | For more Science and Medicine news click here >>
The project involves installation of a 152-metre-tall bronze statue of Lord Buddha along with a giant meditation centre, an international university, a state-of-art world-class hospital and a museum. The project also envisages an entertainment complex in the neighbourhood that would include an amusement park and a five-star hotel.
Nowra to get its own Kung Fu temple: Australia
Sat, 2006-06-10 08:25 — ABN
The more I read about this temple, the less I like it. See also this. ABN _______________
There will be a three-tier temple complex, with two pagodas, 500-room hotel, a 500-place kung fu academy. There’ll be some residential subdivision, a 27-hole golf course, herbal medicine, herbal gardens, acupuncture, special massage, and that’s about it.
AM - Saturday, 10 June , 2006 08:24:30 Reporter: John Taylor ELIZABETH JACKSON: It’s probably the most famous temple in the world.
China’s Shaolin Temple has been made famous through books, films, and TV, because of its legendary kung fu fighting monks.
Now, the Zen Buddhist temple is looking to build another home for its monks, outside Nowra in New South Wales.
A deal to purchase 1,200 hectares will be signed in China today, as our Correspondent, John Taylor, reports.
JOHN TAYLOR: In the history of kung fu, there is no other place like the Shaolin Temple.
The 1,500-year-old Zen Buddhist monastery in central China is home to fighting monks, made famous in modern times on the big and small screen.
If things go to plan, the monks may be about to set up a lavish home away from home, just south of Nowra.
Greg Watson is Mayor of the Shoalhaven City Council.
GREG WATSON: There will be a three-tier temple complex, with two pagodas, 500-room hotel, a 500-place kung fu academy.
There’ll be some residential subdivision, a 27-hole golf course, herbal medicine, herbal gardens, acupuncture, special massage, and that’s about it.
JOHN TAYLOR: Today in central China’s Henan province Mayor Watson and the Temple’s Abbott are to sign off on the monks’ purchase of a 1,200 hectare property south of Nowra.
Patrick Peng is the Abbott’s representative in Australia.
PATRICK PENG: The Shaolin of course is very well known in China itself, so he like to take this opportunity to try to introduce the Shaolin legacy, the heritage to the rest of the world, through another outlet.
JOHN TAYLOR: The NSW Government is still to give final approval to the project. But speaking in Beijing yesterday, Mayor Greg Watson wasn’t expecting a fight.
GREG WATSON: What happened was, I heard via a Member of Parliament, that the Abbott was looking for a potential location to establish the second Shaolin temple in the world, somewhere in Australia, and I said have I got a deal for the Abbott?
JOHN TAYLOR: Who says religion and big business can’t mix?
The Shaolin Temple already has a performance touring the world, featuring the impressive skills of its fighting monks.
The Abbott’s man in Australia, Patrick Peng, says Shaolin is not just about kung fu.
PATRICK PENG: You know, it’s culture.
JOHN TAYLOR: Well can you have the two together, a tourist attraction and a functioning temple?
PATRICK PENG: Oh yes, in fact, on the contrary. Nowadays many religions, not only just Buddhism, Daoism, they’re all trying to make themselves more relevant to the modern world, and really they’re not exclusive, they’re not just men in the caves, you know.
So what they’re trying to do is to share the philosophies and the lifestyle, the healthy lifestyle, to the world.
ELIZABETH JACKSON: Patrick Peng, who represents the Abbott of the Shaolin Temple in Australia, ending that report from John Taylor.
Uttar Pradesh to have world’s tallest Buddha statue
March 25th, 2008 - 3:37 pm ICT by admin
Lucknow, March 25 (IANS) Decks are being cleared for the installation of the world’s tallest Buddha statue in Kushinagar town of eastern Uttar Pradesh. Uttar Pradesh Chief Minister Mayawati was understood to have directed officials to speed up the acquisition and transfer of 600 acres of land required for the Rs.10 billion project to be funded and undertaken by the global Maitryi group.
Proviuion of land is UP government’s share in the project.
The project involves installation of a 152-metre-tall bronze statue of Lord Buddha along with a giant meditation centre, an international university, a state-of-art world-class hospital and a museum. The project also envisages an entertainment complex in the neighbourhood that would include an amusement park and a five-star hotel.
UP Chief Secretary Prashant Kumar Misra presided over a high level meeting of state officials, in which representatives from Maitryi were present here Monday. A presentation on the project was made.
Significantly, the project was initiated during the previous tenure of Chief Minister Mayawati in 2003, after which it was put on the backburner during the Mulayam Singh Yadav regime.
“Since then, it had been hanging fire, so we decided to revive it after Maitryi officials approached us,” Misra told IANS.
He said: “Of the 600 acres required for the project, we need to acquire only about 300 acres while the rest is government land.
“The government had already started the acquisition process. The whole project would not involve any major displacement of people and not more than 70-80 farmers would be involved,” he said.
“We have worked out a handsome rehabilitation package for the farmers who would get displaced on account of the project.”
UP to have world’s tallest Buddha statue
Published: Wednesday, 26 March, 2008, 08:05 AM Doha Time
LUCKNOW: World’s tallest Buddha statue will be installed in Kushinagar town of eastern Uttar Pradesh. Chief Minister Mayawati has asked officials to speed up acquisition and transfer of 600 acres of land required for the Rs10bn project to be funded and undertaken by the global Maitryi group. The state government will give the land for the project which involves installation of a 152m tall bronze statue of Lord Buddha along with a giant meditation centre, an international university, a state-of-art hospital and a museum. The project also envisages an entertainment complex in the neighbourhood that would include an amusement park and a five-star hotel. Uttar Pradesh Chief Secretary Prashant Kumar Misra presided over a high level meeting of state officials, in which representatives from Maitryi were present here on Monday. A presentation on the project was made. The project was initiated during the previous tenure of Mayawati in 2003, after which it was put on the backburner. “Since then, it had been hanging fire, so we decided to revive it after Maitryi officials approached us,” Misra said. “Of the 600 acres required for the project, we need to acquire only about 300 acres while the rest is government land,” he said.- IANS
From correspondents in Uttar Pradesh, India, 03:33 PM IST
Decks are being cleared for the installation of the world’s tallest Buddha statue in Kushinagar town of eastern Uttar Pradesh.
Uttar Pradesh Chief Minister Mayawati was understood to have directed officials to speed up the acquisition and transfer of 600 acres of land required for the Rs.10 billion project to be funded and undertaken by the global Maitryi group.
Proviuion of land is UP government’s share in the project.
The project involves installation of a 152-metre-tall bronze statue of Lord Buddha along with a giant meditation centre, an international university, a state-of-art world-class hospital and a museum. The project also envisages an entertainment complex in the neighbourhood that would include an amusement park and a five-star hotel.
UP Chief Secretary Prashant Kumar Misra presided over a high level meeting of state officials, in which representatives from Maitryi were present here Monday. A presentation on the project was made.
Significantly, the project was initiated during the previous tenure of Chief Minister Mayawati in 2003, after which it was put on the backburner during the Mulayam Singh Yadav regime.
‘Since then, it had been hanging fire, so we decided to revive it after Maitryi officials approached us,’ Misra told IANS.
He said: ‘Of the 600 acres required for the project, we need to acquire only about 300 acres while the rest is government land.
‘The government had already started the acquisition process. The whole project would not involve any major displacement of people and not more than 70-80 farmers would be involved,’ he said.
‘We have worked out a handsome rehabilitation package for the farmers who would get displaced on account of the project.’
Population : 14,000 Distance : 55km from Gorakhpur
¤ Kushinagar - A Site of Buddhist Parinirvana
Situated in Deoria district of eastern Uttar Pradesh, Kushinagara was a small town in the days of the Buddha. But it became famous when the Buddha died here, on his way from Rajgir to Sravasti. His last memorable words were, “All composite things decay. Strive diligently!” This event is known as the ‘Final Blowing-Out’ (Parinirvana) in Buddhist parlance. Since then the place has become a celebrated pilgrim centre. It was the capital of the kingdom of the Mallas, one of the 16 Janapadas (see Sravasti).
¤ Places of Interest
Muktabandhana Stupa The Muktabandhana Stupa was built by the Mallas just after the Buddha’s death. It is built over the sacred relics of the Buddha himself. The Stupa is also known as Ramabhar Stupa and is 50 ft tall. It is believed that the Stupa was built on the spot where the Buddha was cremated.
Nirvana Stupa 1km west of the Muktabandhana Stupa is the Nirvana Stupa that was built in the days of Ashoka. It was renovated in 1927 by the Burmese Buddhists. In front of the Stupa is the Mahaparinirvana Temple in which is installed a colossal sandstone statue of the Buddha in the reclining position. It was built by the Mathura school of art and was brought to Kushinagar by a Buddhist monk named Haribala during the reign of Kumaragupta (c. a.d.415-454).
Kushinagar
Kushinagar
Once in Kushinagar, it appears that time has come to a complete halt. This sleepy town, with its serenity and unassuming beauty, absorbs visitors into a contemplative mood. It is this place that the Buddha had chosen to free himself from the cycles of death and life and, therefore, it occupies a very special space in the heart of every Buddhist. Location Kushinagar is situated in the north Indian state of Uttar Pradesh, 51 km off Gorakhpur. The place, which is famous for the Mahaparinirvana (death) of Lord Buddha, has been included in the famous Buddhist trail encompassing Bihar, Uttar Pradesh, and Nepal. Kushinagar is also known as Kasia or Kusinara. The founder of Buddhism, Lord Buddha passed away at this place near the Hiranyavati River and was cremated at the Ramabhar stupa. It was once a celebrated center of the Malla kingdom. Many of its stupas and viharas date back to 230 BC-AD 413. when its prosperity was at the peak. The Mauryan emperor Ashoka added grandeur to this place by getting the magnificent statue of Buddha carved on a single piece of red sandstone. Fa Hien, Huen Tsang, and I-tsing, the three famous Chinese scholar travelers to India, all visited Kushinagar.
With the decline of Buddhism, however, Kushinagar lost its importance and suffered much neglect. It was only in the last century that Lord Alexander Cunningham excavated many important remnants of the main site such as the Matha Kua and Ramabhar stupa. Today, people from all over the world visit Kushinagar. Many national and international societies and groups have established their centers here.
Climate Like other places in the Gangetic plain, the climate of Kushinagar is hot and humid in the summers (mid-April-mid-September) with Maximum Temperature touching 40-45°C. Winters are mild and Minimum Temperature in December can go down to around 5°C. Monsoon reaches this region in June and remains here till September
Population Around 22,35,505 people live here
Language Hindi and Bhojpuri
Places of Interest
Mahaparinirvana Temple The Mahaparinirvana temple (also known as the Nirvana temple) is the main attraction of Kushinagar. It is a single room structure, which is raised on a platform and is topped by a superstructure, which conforms to the traditional Buddhist style of architecture. The Mahaparinirvana temple houses the world famous 6m (19.68 ft) long statue of the reclining Buddha.
This statue was discovered during the excavation of 1876 by British archaeologists. The statue has been carved out from sandstone and represents the dying Buddha. The figures carved on the four sides of the small stone railing surrounding the statue, show them mourning the death of Lord Buddha. According to an inscription found in Kushinagar, the statue dates back to the 5th century AD. It is generally believed that Haribala, a Buddhist monk brought the statue of the reclining Buddha to Kushinagar, from Mathura during 5th century, during the period of the Gupta Empire.
Nirvana Stupa The Nirvana stupa is located behind the Mahaparinirvana temple. British archaeologists discovered this brick structure during the excavation carried out in 1876. Subsequent excavations carried out by the Archaeological Survey of India (ASI) unearthed a copper vessel, which contained the remains of Lord Buddha apart from precious stones, cowries and a gold coin belonging to the Gupta Empire. The copper vessel bore the inscription that the ashes of Lord Buddha had been interred here.
Mathakuar Shrine The Mathakuar Shrine is an interesting place to visit in Kushinagar. It is located near the Nirvana stupa. A statue of Buddha made out of black stone was found here. The statue shows Buddha in the Bhumi Sparsha mudra (pose in which Buddha is touching the earth with his fingers). It is believed that Lord Buddha preached his last sermon here before his death.
Ramabhar Stupa The Ramabhar Stupa (also known as the Mukutabandhana stupa) is a 14.9 m (49 ft) tall brick stupa, which is located at a distance of 1 km from the Mahaparinirvana temple. This stupa is built on the spot where Lord Buddha was cremated in 483 BC. Ancient Buddhist scriptures refer this stupa as the Mukutabandhana stupa. It is said that the Malla rulers, who ruled Kushinagar during the death of Buddha built the Ramabhar stupa.
Modern Stupas Kushinagar has a number of modern stupas and monasteries, which have been built, by different Buddhist countries. The important shrines worth visiting are the Chinese stupa and the IndoJapan-Sri Lankan Buddhist Centre.
Kushinagar Museum The Kushinagar Museum (Archaeological Museum) is located near the IndoJapan-Sri Lankan Buddhist Centre. The museum has a collection of artefacts like statues, carved panels etc excavated from various stupas and monasteries in Kushinagar and places around it.
Excursion
Gorakhpur Fifty-one kilometers off Kushinagar is Gorakhpur, an important city of eastern Uttar Pradesh. At Gorakhpur is the Rahul Sanskrityayan Museum, which has an excellent collection of Thanka paintings and relics of the Buddha. The water sports complex at Ramgarh Tal Planetarium and the Gorakhnath Temple in the city are also worth a visit.
Kapilavastu (Piprahwa) Situated 148 km from Kushinagar and is an important Buddhist pilgrimage. Kapilavastu was the ancient capital of the Sakya clan ruled by Gautama Buddha’s father.
Lumbini Situated in Nepal at a distance of 122 km from Gorakhpur, Lumbini is the birthplace of Lord Buddha. There are regular buses to the Nepalese border, from where the remaining 26 km has to be covered by private vehicles
How to get there
Airport The nearest airhead is located at Varanasi from where one can take flights to Delhi, Calcutta, Lucknow, and Patna.
Rail Kushinagar does not have a railway station. The nearest railway station is at Gorakhpur (51 km), which is the headquarters of Northeastern Railways and linked to important destinations. Some important trains to Gorakhpur are Bombay-Gorakhpur-Bandra Express, New Delhi-Barauni-Vaishali Express, Cochin-Gorakhpur Express, Shaheed Express, Amarnath Express, and Kathgodam Express.
Road Kushinagar is well connected to other parts of the state of Uttar Pradesh by bus. The distances from places around are : Gorakhpur (51 km), Lumbini (173 km), Kapilavastu (148 km), Sravasti (254 km), and Sarnath (266 km), and Agra (680 km).
BUDDHIST HEARTLAND
Enlightening Odyssey
It was a prediction that set it off. Terrified that his son might one day renounce the world to become a great seer, King Suddhodhana of the Shakyas, a small kingdom in the Terai region of Nepal, shielded the young Prince Siddhartha from the evil of the world by keeping him within the confines of his palace, in the embrace of material comforts and loving care. From his very birth in 623 BC, in a garden at Lumbini close to the Shakya capital of Kapilavastu, portent’s revealed that the young man’s fate was sealed for higher things than dealing with the earthly concerns and the business of a king.
It was chance too that rolled the dice in favour of the spiritual world, and Prince Siddhartha was a willing pawn when he rejected his regal life. It was an amazing journey that would transform the deeply troubled prince into the great Buddha, the Enlightened One, culminating in his release from the endless cycle of rebirths, at Bodhgaya in Bihar. His great quest would become the core of an important religious movement.
Buddhism - Charismatic Formula
For kings and commoners, criminals and courtesans, Buddhism had the power and strength to transform their lives forever. This is beautifully illustrated in the legendary commitment to Buddhism of King Ashoka, after the bloody battle of Kalinga in Orissa. The great king was enthusiastic in spreading the Buddha’s message of peace and enlightenment across the length and breadth of his vast empire, reaching from present day Afghanistan, Pakistan, India and Bangladesh.
Buddhism was to travel from its home in India’s eastern Gangetic region of Bihar, Bengal and Orissa to encompass Sri Lanka and the countries of South East Asia, then onto the Himalayan countries of Bhutan, Nepal and Tibet, even far-flung Central Asia, China and Japan, under the umbrella of royal patronage and the dedication of its vast community of monks, teachers and artists.
The essence of Buddhism is embodied in the concept of the 4 noble truths and the 3 jewels (Buddha, Dharma, Sangha) via the 8-fold path to salvation and peace Anticipating his death in his 80th year Buddha urged his followers, especially his chosen disciples, to continue his work after his imminent Mahaparnirvana the attaining of nirvana (enlightenment). As a reminder of his difficult journey and its ultimate goal, he prevailed upon them to visit the four important places that were the cornerstones of his great journey - Lumbini, Bodhgaya, Sarnath, and Kushinagar.
The spread of Buddhism down the centuries was to leave in its wake a wealth of symbolic structures, including sculpted caves, stupas (relic shrines), chaityas (prayer halls) viharas (monasteries), mahaviharas (universities) and numerous art forms and religious literature. The arrival of Guru Padamasambhava, in the 8th century, was a major impetus in the spread of Buddhism in the Himalayan region.
Today, both pilgrims and tourists can enjoy the special appeal of these myriad experiences, in the Buddhist Heartland of Bangladesh, Bhutan, India, and Nepal. From the moment of his birth, his teachings, spiritual struggle, attainment of enlightenment, great meditations, and message of peace and non-violence, are as relevant to our life and times as it was in his day.
Buddhism - Jewels of the Lotus
Almost a hundred years later there emerged various schools of Buddhist thought evolving somewhat from the Buddha’s original precepts. The most prominent amongst these were the Mahayana School, the Theravada School (based on the old Hinayana School) which flourished in Sri Lanka and established itself quite quickly in many South East Asian countries, and the Vajrayana School with its Tantric features, which spread to the Himalayan regions of Bhutan, Nepal and Tibet.
Lumbini, Sarnath, Bodhgaya and Kushinagar are the primary pilgrimage places associated with the life and teachings of the Lord Buddha. There are numerous other sites where the Buddha and the saints that followed travelled during his life after his transformation, which are held in deep veneration. Visitors can travel through this Buddhist Heartland today, to savour the splendid beauty and great appeal of Buddhism.
FOOTSTEPS OF LORD BUDDHA
The greatest impetus to Buddha’s teachings came from the Indian King Ashoka who went on a great pilgrimage visiting the important sites that are directly associated with his life, in the Footsteps of Lord Buddha. Primary amongst these holy places are Lumbini in Nepal, and Bodhgaya, Sarnath and Kushinagar in India. The international Buddhist community has been active in supporting these important religious centres. There are other places of lesser significance on the Footsteps of Lord Buddha visitor circuit associated closely with Buddha’s life. Amongst these are Buddha’s monsoon retreats of Vaishali, Rajgir and Sravastii in India, and his early home at Tilaurakot in Kapilavastu Nepal.
Primary Patronage
Lumbini. Lumbini in southern Nepal is where Queen Mayadevi gave birth to Prince Siddhartha. It is just a short distance from the Shakya capital of Kapilavastu. Pilgrimages focus on the sacred garden which contains the site of the birth, the Mayadevi temple, the Pashkarni pond and the Ashoka pillar. Designed by Japanese architect Kenzo Tange, the sacred garden of Lumbini is a World Heritage Site with monasteries from many Buddhist nations. It is recognised as a supreme pilgrimage site and symbol of world peace.
Bodhgaya. It was in Bodhgaya in Bihar, India that Prince Siddhartha found Enlightenment (nirvana) under the bodhi tree after meditating for 49 days. No longer a bodhisattva (mentor), he became Lord Buddha, the Enlightened One.
Primary points of homage are the Mahabodhi Temple, the Vajrasan throne donated by King Ashoka, the holy Bodhi Tree, the Animeshlochana chaitya, the Ratnachankramana, the Ratnagaraha, the Ajapala Nigrodha Tree, the Muchhalinda Lake and the Rajyatna Tree. The spiritual home of all Buddhists, devotees from many Buddhist countries have built temples around the complex in their characteristic architectural styles. Bodhgaya today is a vibrant and inspiring tourist attraction.
Sarnath. Buddha gave his first sermon at Sarnath after achieving enlightenment, about 10 km from the ancient holy city of Varanasi. The sermon, setting in motion the wheel of the teaching (dharamchakrapravartna) revealed to his followers the 4 noble truths, the concept of the 3 jewels of Buddha, Dharma and Sangha via the 8 fold path, for inner peace and enlightenment. It was here that the Buddha established his first disciples (sangha) to promote his new doctrine. The splendid Dhamekha Stupa at Sarnath was originally erected by King Ashoka, as was the famous lion capital pillar, now the proud symbol of India.
Kushinagar. At Kushinagar close to Gorakhpur in eastern Uttar Pradesh, India en route to Kapilavastu, Lord Buddha fell ill and left this world in 543 BC. His mortal remains were preserved in eight commemorative chortens, and then further distributed by King Ashoka into 84,000 stupas across his kingdom and beyond. Important places to see here are the Mukatanabandhana stupa and the Gupta period reclining Buddha statue in red sandstone.
Mobilising Mantras & Sutras
The Buddha preached his last sermon before his death at Vaishali in Bihar, 60 km away from its capital Patna. It was here that he told his disciple Ananda about his imminent demise. The Second Buddhist Council was held in Vaishala about 110 years later.
About 70 km from Bodhgaya, Rajgir was Buddha’s monsoon retreat for 12 years whilst he spread his doctrine. It was at the holy Griddhikuta Hill that he expounded the precepts of his Lotus Sutra and the Perfection of Wisdom Sutra. The Saptaparni Caves set on Vaibhar Hill were the venue of the First Buddhist Council, held to compile the teachings of the Buddha in its authentic form, after his death. The world-renowned university of Nalanda is another important landmark site.
About 150 km from the city of Lucknow in Uttar Pradesh, Shravasti was Buddha’s favourite rainy season retreat where he Buddha performed his first miracle.
The Ties That Bind
Around Lumbini in Nepal are seven other pilgrimage sites. The first thirty years of Buddha’s life were spent at Tilaurakot in Kapilavastu in his father’s home, 27 km west of Lumbini in Nepal. The well-preserved city foundations are evocative of former times, and the casket recovered from the original stupa is preserved in the nearby museum. About 34 km northeast of Lumbini is Devdaha whose Koliya people are considered to be the maternal tribesmen of the Buddha. The forest of Sagarhawa lies northwest of Niglihawa. Another important site is the stupa at Kudan, 5 km from Tilaurakot, where Buddha’s father King Suddhodhana met him after his enlightenment.
LIVING BUDDHISM
The trans-Himalayan regions of Bhutan, India, and Nepal are strongly rooted in the Buddhist faith. In Dharamsala, in the Kangra Valley, lives his Holiness the 14th Dalai Lama, spiritual leader of all Tibetan Buddhists. Visitors can enjoy Living Buddhism experiences throughout the region, whether as a student of Buddhism, meditation and yoga, or as a layperson attracted by the vibrant culture, people and festivals.
Eastern Himalayas-The Lotus Blooms Still
Kathmandu Valley is an important Buddhist pilgrimage circuit with 15 major sites. It is a living center of Buddhist learning with many new monasteries and schools that attract funding and visitors from all over the world. The most important Living Buddhism sites are Swayambhunath and Bodhnath stupas, both with strong links to Tibet. Protected as World Heritage Sites, they are the most revered spiritual sites in the country, attracting thousands of pilgrims. Many of the indigenous Newar people of Kathmandu practice a unique form of Buddhism, unrelated to Tibet.
In the northern regions of Nepal, Tibetan Mahayana Buddhism continues to flourish and there are many monasteries and sacred sites. Many of these are in Mustang and Dolpa districts. The important monasteries Thyangboche, Thame, Chiwong and Thupten Choeling are in the Everest region of Solu Khumbu.
In the Buddhist kingdom of Bhutan, HM the King is considered equal in status to the religious leader, the Jekhenpo. The depth and vibrancy of the Buddhist faith is reflected in everyday life. Devotees revere Guru Padmasambhava as the second Buddha. Bhutan’s monastery fortresses (dzongs) are an integral feature of governance, and the repository of precious treasures of ancient literature, scriptures and art. The great dzongs of Thimphu, Paro, Punakha and Wangdi Phodrang, amongst many others, offer a fabulous journey for both pilgrim and tourist to explore Bhutan’s colourful history and spiritual splendour. An added temptation for the visitor is the fabulous repertoire of cultural activities associated with the Kingdom’s renowned festivals (tsechus).
A short distance from Paro is the renovated Taktsang monastery, the venerated location of Guru Rimpoche’s (Padmasambhava) deep meditation before subduing evil demons. Kyichu Lakhang in Paro and Jambay Lakhang in Bhumtang are amongst Bhutan’s most important and oldest Buddhist sites. The famous tsechu festivities are marked by prayers and religious dances, colourful costumes, morality tales, and invocations of protection against evil forces. Dungtse Lakhang is reputed for its fabulous collection of religious paintings .The spectacular Punakha dzong is the winter seat of the monkhood, and houses numerous sacred artifacts and important temples.
Living Buddhism flourishes in northern India, home of the Dalai Lama. Set amongst the splendid heights of the Eastern Himalayas in Arunachal Pradesh is the remote Tawang Monastery. Amongst the native inhabitants, the Monpas and the Sherdupkens people keep alive the Buddhist faith from ancient times. This 17th century monastery is the largest of its kind in India and the second largest in Asia. The hill town of Bomdila offers local handicrafts and religious artifacts, and ancient monasteries
Other North East states also have Buddhist attractions. In the shadow of Mt Khangchendzonga, Buddhism flourishes in the sacred landscape of Sikkim which is dotted with 107 monasteries and many sacred stupas. Amongst the most important are Rumtek, the home of the Kagyupa sect, Pemayangtse, Tashding and Enchey. The monastery at Chungtang marks the footprint of Guru Padamasambhava when he rested en route to Tibet. Recently, the world’s tallest statue of Guru Rinpoche has been erected at Namchi. The people celebrate their faith during the chaam (masked) dances at the great festivals.
Surviving Buddhist Enclaves
Bangladesh is now largely Muslim, but the country has important pockets of Buddhist communities that date back to the 7th century, especially in the region of Chittagong, the Chittagong Hill Tracts, Cox’s Bazaar, Noakhali and Barisal. There are at least 50 Buddhist settlements surviving from the 8-12th century in the Mainamati-Lalmai range at Tipera, Laksham and Comilla
ART AND ARCHAEOLOGY
The great journey of Buddhism throughout its 2,500-year history has manifested itself in a profusion of creative energy in its art, archaeology and architecture. These include beautifully painted holy caves, statues and sculpted heads, bas reliefs, mandalas, thangkas (religious paintings) and frescos, stupas and chortens, fine chaityas, viharas, mahaviharas and temples that offer the traveller cross-border cultural pickings that are as enriching as they are moving.
The earliest form of Buddhism had no iconoclastic roots. Buddha himself was regarded as a teacher not a God. When Buddha attained nirvana he was represented only in the form of symbols such as the lotus, the bo (peepul) tree, and the wheel.
Buddha as an icon emerged through the influence of the Mahayana School of Buddhism, and the mystical and highly symbolic Tantric form of the Vajrayana School. Vajrayana culture flourished at Bodhgaya, Nalanda and Vikramshila around the 8-9 BC. Buddhist Nalanda enjoyed the patronage of several dynasties of kings but was annihilated by the Turks in the 12th century. Tantric ritual and mysticism relied heavily on sutras and tantras - secret practices linked with the mandala (magical diagram). It saw the inclusion of occult concepts woven intricately into the rapidly expanding pantheon of Buddha images of gods and goddesses.
The Dharma and the Kings of old Bengal
Bangladesh enjoyed the fruits of early Buddhist thought and art. Buddhism received enormous support during the Pala, Chandra and Deva rulers, devout Buddhists, who were responsible for erecting a cavalcade of commemorative monuments. Amongst them was the important university of Paharpur, now archaeological remains about 300 km from Dhaka. Along with Nalanda University in Bihar, India it was an important centre of Buddhist teaching. Other important archeological sites in Bangladesh are at Mahastangar, Comila, Mainamati, and Ramu.
Pillars, Sculpted Caves and the Pledge of a King
The earliest form of Buddhist architecture is visible in the sculpted caves, monastic retreats that were in effect temples of great spirituality. The caves at Udaygiri, Ratnagiri and Lalitagiri in Orissa and the Barabar caves in Bihar are an excellent example of how the art form developed. At Dhauli, the site of the great battle of Kalinga fought by King Ashoka, 8 km from Bhubaneswar, stands Ashoka’s rock edict revealing his pledge to become a Buddhist.
Stupas, Chortens, Chaityas, Viharas and Dzongs
The splendour of the stupas at Sarnath, Bodhgaya, Bodhnath, Nalanda and other important Buddhist sites are an evocative message of Buddha’s teachings. The Dhamekha stupa at Sarnath is a cylindrical structure dating to the golden age of the Guptas (320 AD). It features the typical floral design on stone of Gupta workmanship. Nepal’s Swayambhunath features traditional Nepalese architectural design with its tall steeple mounting the dome, representing the 13 Buddhist heavens.
Chortens and viharas, stupas in miniature, were originally meant to preserve the relics of the Buddha or great Buddhist teachers. Excellent examples of the early viharas were those at Vaishali, Rajgir and Shravasti. Some of the most powerful mahaviharas were Nalanda and Vikramshila in Bihar, India and Paharpur in Bangladesh.
In Bhutan the great dzongs were ideal for keeping precious Buddhist treasures and also as monastic retreats thanks to their isolation and invincibility. These imposing structures with their tapering walls, courtyards and galleries have been created with traditional designs handed down verbally from generation to generation, No nails mar their creation.
Buddhist Centres of Learning
With the advent of the Mahayana school, the world-renowned university of Nalanda became an important centre for Buddhist learning, along with Pahapur, attracting scholars from around the known world. Nalanda enjoyed the patronage of several dynasties of kings but was annihilated by the Turks in the 12th century. It’s an amazing experience walking across the vast grounds of the ruins with its great stupa and other monastic structures.
Sculptures & Paintings - Messengers of the Buddha
The first images of Buddha were formed at Gandhara and show decidedly Hellinistic features (defined by drapery and hairstyle) due to the trade and cultural links with Mediterranean Europe at the time. With the emergence of the Mathura school, close to Agra, the features of the Buddha became more indigenous, inspired by the traditional yakshis and yakshas sculptural forms. In Bhutan, and Nepal the elements of the highly symbolic Vajrayana Buddhist style of iconography, so popular in the 10th-11th century, were however discontinued around the 14th century in exchange for a less complex range of artistic vision but which still retained its vibrancy and colourful splendour.
The massive Mahasthangarh archeological remains (240 km from Dhaka) throw light on the development of Buddhist art and architectural leanings in Bangladesh. This fortified city of the 3rd century BC, extending over an 8 km radius, is the earliest documented urban civilization of Bangladesh. Within easy reach are the Buddhist ruins of Govind Bhita, Gokul Medh Stupa and the Vasu Vihara monastery. The greatest collection of early Pala sculptures have been found in the Paharpur monastic complex at the central temple of the renowned Somapura Mahavihara.
At the tomb of Saint Shah Sultan Mahi Swar Balkhi, were discovered 40 bronze statues representing Buddhist deities, and terracotta plaques with scenes from the Ramayana. The Mainamati Museum houses an extensive range of finds from these Buddhist sites. The Salban Vihara in the Mainamati-Lalmai hills has a complex of 115 cells around a central courtyard with its cruciform temple facing the gateway complex, resembles the Paharpur monastery. Kotila Mura houses three stupas representing the holy Trinity of Buddhism - the Buddha, Dharma and Sangha. From Rupban Mura was recovered an early standing Buddha in abhaya mudra.
The yellow-bronze statuary of Bhutan reflects influences in bronze-casting from the craftsman who settled here from the eastern Tibetan province of Kham, in the 16th century. Bhutanese painters are still sought after to decorate religious buildings all over the region.
The splendid innovation in the use of colour and expressive elements of Buddhist art down the ages is amply recorded in the fabulous thangkas or religious paintings of Bhutan, Nepal, Tibet and the trans-Himalayan regions of India. Objects of veneration and an aid to meditation, thangkas are traditional scroll paintings on cotton cloth with vegetable and precious mineral dyes. Buddhas, Boddhisatvas, Taras and numerous estoteric subjects reflect the artist’s vision of his Buddhist world. Embellishments with the lotus motif and themes from the Jataka Tales (lives of the Buddha) are a recurring form of imagery and inspiration for paintings.
The fantastic range of Buddhist art and archaeology in Bangladesh, Bhutan, India and Nepal, carries the visitor on a splendid journey that marks some of the most evocative and dynamic aspects of the Buddhist faith. Time and tide have worked upon the measures of the emerging artistic trends, but at the core of it remain the Buddha’s basic tenets - of self-discipline and balance as a means to the ultimate goal of the human being - the release from the endless cycle of rebirth-pain and suffering and finding the great peace.
Giant Face-lift of World’s Tallest Buddha Statue
2001.04.18 16:25:03
CHENGDU, April 17 (Xinhuanet) – Looking through the cobweb-shaped platforms wrapped around the head and chest of a 71 meter-tall seated Buddha statue, the backs of repair experts’ are seen while they are busy painting dark-red clay, which will be the new lipstick on the Buddha’s huge mouth. Like a slow motion, another expert with a safety rope is sent down in mid-air from the base of the 8 meter-long middle finger of the statue’s left hand to the statue’s 8.5 meter-high flat instep of the left foot, where 100 people could sit. This is just one scene of an ongoing facelift project on the 1, 280 year-old Buddha statue in Leshan, a city in southwest China’s Sichuan Province. Carving of the Buddha started in 713 A.D. and was completed in 803 A.D., in the prosperous period of the Tang Dynasty (618-907). The statue was included in the World Cultural Heritage List under the United Nations Educational, Scientific and Cultural Organization (UNESCO) in 1996. The Buddha statue, which sits on a cliff overlooking the merging of the three rivers: Minjiang, Qingyijiang and Daduhe. The statue is 71 meters from top to bottom and 28 meters from left to right. It is 18 meters higher than the standing Buddha statue at Bamian Valley, Afghanistan, once thought to be the highest of its kind in the world. Over the past 1,000 years, erosion has become a major threat to the statue. Owning to damage by natural environment changes and human activities, six major repairs on the giant Buddha statue have been carried out since ancient times. Before the largest repair project, which was initiated early this month, Xinhua reporters visited the famous sitting Maitreya, which looked in need of immediate repair and attention. ”Some coiled bobs on the head of the statue fell down, weed coated on its surface rocks, and the face was darkened,” the reporters recalled. But the reporters visited it again this week and it looks very shiny and new after two weeks of repair. The 1,000 color-faded bobs on the Buddha’s head have been painted black, the drainage system has been dredged and the big crack going from the right eye to the back of its head has been fixed. ”The crack use to cause the Buddha to burst into tears on rainy days,” said Zeng Zhiliang, an engineer of ancient architecture, who climbed up onto the 10-story-high statue everyday to conduct repair work. When the reporters followed Zeng to have a closer look and touch the Buddha’s cheek, they could feel the smoothness and brightness of the repaired surface of its’ face. The black spots on the face of the Buddha, caused by erosion have disappeared after a thorough cleaning,” Zeng said. At the Buddha’s neck, which 60 meters high from the base of the statue, an expert is using a small hammer to carefully knock mantlerocks, rocks which have become loose on the statue due to erosion, away from the statue surface. With a safety rope, the expert is crouching in the narrow space of the platform constructed around the statue. After knocking it free, he has to use a brush and water to wash the spot and piece it up with repair material. To achieve the perfect result, this procedure has to be repeated three or four times. According to Zeng, the experts also take photos on the mantlerocks in order to set up archives on the statue’s original form and the repair work done. The most difficult parts in the face-lift are the giant facial features, Zeng said, for example, the Buddha’s nose is the combined size of several persons. ”If there is no accurate technique and skills, harmonious proportionment can be hardly realized,” he told the reporters. Tourists to the statue are also interested in asking questions about the repair work. ”How do you mix the face color of the Buddha,” asked Ney Johnn, a German tourist. Zeng’s answer is that the statue was carved out of red gritstone and covered by skin-color clay. ”Why don’t you use chemical paint as my country did on some historical relics?” Johnn said. Natural repair material, in the same color of the statue, is being used, Zeng said, adding that it is a mixture of rocks, charcoal, hemp and lime. This is in accordance with China’s law on cultural relics that chemical materials or cement are banned for repairing relics. Chinese leaders have paid close attention to the repair work. The repair plan was made by the State Administration of Cultural Heritage and seven universities and related cultural relics protection research institutes across China. The face-lift project has aroused great attention at home and overseas. The UNESCO has sent experts to the repair site, the World Bank has provided considerable loans and foreign media coverage with Time magazine and New York Times being contacted to cover the event. A massive petition signing has been staged here to call for efforts to be made to protect the statue. So far, more than 10,000 tourists signed their names on a scroll of silk 71 meters long. The Buddha statue management center said the drive has received a donation of over 300,000 yuan (about 36,000 US dollars) from people from all walks of life. The first phase of the repair work will be completed by the end of April. An additional investment of 250 million yuan (about 30 million US dollars) will be used for the further repair on the statue as well as a number of projects to build roads and highways and control pollution in the area. Experts suggested that the statue should be inspected and repaired every five years after this project is completed. Enditem
Revolution and Counter-Revolution in Ancient India
CHAPTER 4
Reformers and Their Fate
This is a typed bound copy consisting of 87 pages. The AmbattaSutta starts at page 69 of the manuscript and after page 70, pages are numbered from A to Z. The beginning of page 71 starts with Lohikka Sutta.—Editors.
1. Aryan Society. II. Buddha and Reform. III. I
It was Sir T.Madhava Raw who speaking of Hindu Society of his time said :
“The longer one lives, observes, and thinks, the more deeply does he feel that there is no community on the face of the earth which suffers less from political evils and more from self-inflicted or self-accepted or self-created, and therefore avoidable evils, than the Hindu Community.“
This view expresses quite accurately and without exaggeration the necessity of social reform in Hindu Society.
The first Social Reformer and the greatest of them all is Gautama Buddha. Any history of Social Reform must begin with him and no history of Social Reform in India will be complete which omits to take account of his great achievements.
Siddhartha, surname Gautama, was born in the Sakya clan a.t Kapilvastu in Northern India, on the borders of Nepal in 563 B.C. Tradition says he was a prince. He received education fit for a prince, was married and had a son. Oppressed by the evils and misery then prevalent in the Aryan Society he renounced the world at the age of twenty-nine and left his home in search for truth and deliverance. He became a mendicant and studied with two distinguished teachers, but finding that their teachings did not satisfy him he left them and became an ascetic. He gave up that also as being futile. By hard thinking he got insight into things and as a result of this insight he formulated his own
Dhamma. This was at the age of thirty-five. The remainder of his eighty years he spent in spreading his Dhamma and founding and administering an order of monks. He died about the year 483 B.C. at Kusinara surrounded by his devoted followers.
To the carrying out of his mission, the Buddha devoted all his days after the achievement of enlightenment. His time was divided between feeding the lamp of his own spiritual life by solitary meditation—just as Jesus spent hours in lonely prayer—and active preaching to large audiences of his monks, instructing the more advanced in the subtle points of inner development, directing the affairs of the Order, rebuking breaches of discipline, confirming the faithful in their virtue, receiving deputation, carrying on discussions with learned opponents, comforting the sorrowful, visiting kings and peasants, Brahmins and outcasts, rich and poor. He was a friend of publicans and sinners, and many a public harlot, finding herself understood and pitied, gave up her evil ways to take refuge in the “Blessed One“. Such a life demanded a variety of moral qualities and social gifts, and among others a combination of democratic sentiments with an aristocratic SavoirFaire which is seldom met with. In reading the dialogues one can never forget that Gotama had the birth and upbringing of an aristocrat. He converses not only with Brahmins and pundits but with princes and ministers and kings on easy and equal terms. He is a good diner-out, with a fund of anecdotes and apparently a real sense of humour, and is a welcome quest at every house. A distinguished Brahmin is pictured as describing him thus :
‘The venerable Gotama is well born on both sides, of pure descent….. is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold, virtuous with the virtue of the Arhats, gifted with goodness and virtue and with a pleasant voice and polite address, with no passion of lust left in him nor any fickleness of mind. He bids all men welcome, is congenial, conciliatory, not supercillious, accessible to all, not backward in conversation. ‘ But what appealed most to the India of his time, and has appealed most to India through the ages, is expressed by the Brahmin in these words :
“The monk Gotama has gone forth into the religious life, giving up the great clan of his relatives, giving up much money and gold, treasure both buried and above ground. Truly while he was still a young man, without a grey hair on his head, in the beauty of his early manhood he went forth from the household life into the homeless state.“
“Such a life as his, demanded not only pleasant manners, sympathy and kindness, but firmness and courage. When the occasion required it, he could be calmly severe with those who worked evil for the Order. Physical pain, he bore not only with equanimity but with no diminution of his inner joy. Courage also was needed and was found ; as, for example, in the Buddha’s calm attitude during Devadatta’s various attempts to assassinate him, in facing threats of murder, and in the conversion of the famous bandit in the Kingdom of Kosala, whom all the countryside feared, and whom the Buddha visited, alone and unarmed, in his lair, changing him from a scourge of the kindorn to a peaceful member of the Order. Neither pain, danger, nor insults marred his spiritual peace. When he was reviled he reviled not again. Nor was he lacking in tender thoughtfulness for those who needed his comfort and support.“
He was beloved of all. Repeatedly he is described or describes himself, as one born into the world for the good of the many, for the happiness of the many, for the advantage, the good, the happiness of gods and men, out of compassion for the world.
He left an indelible mark on the Aryan Society and although his name has gone out of India the impression of his teaching still remains.
His religion spread like wild fire. It soon became the religion of the whole of India. But it did not remain confined to India. It reached every corner of the then known world. All races accepted it. Even the Afghans were once Buddhists. It did not remain confined to Asia. There is evidence to show that Buddhism was the religion of Celtic Britain.[f15]What was the cause of this rapid spread of Buddhism? 0n this point what Prof. Hopkins has said is worth quoting. This is what he says:
“The cause, then, of the rapid spread of Buddhism at the beginning of its career lies only in the conditions of its teaching and the influential backing of its founder. It was the individual Buddha that captivated men ; it was the teaching that emanated from him that fired enthusiasm ; it was his position as an aristocrat that made him acceptable to the aristocracy, his magnetism that made him the idol of the people. From every page stands out the strong, attractive personality of this teacher and winner of hearts. No man ever lived so godless yet so godlike. Arrogating to himself no divinity, despairing of future bliss, but without fear as without hope, leader of thought but despising lovingly the folly of the world, exalted but adored, the universal brother, he wandered among men, simply, serenely, with gentle irony subduing them that opposed him, to congregation after congregation speaking with majestic sweetness, the master to each, the friend of all. His voice was singularly vibrant and eloquent; his very tones convinced the hearer, his looks inspired awe. From the tradition it appears that he must have been one of those whose personality alone suffices to make a man not only a leader but also a god to the hearts of his fellows. When such a one speaks he obtains hearers. It matters little what he says, for he influences the motions, and bends whoever listens to his will. But if added to this personality, if encompassing it. there be the feeling in the minds of others that what this man teaches is not only a variety, but the very hope of their salvation ; if for the first time they recognise in his words the truth that makes of slaves free men, of classes a brotherhood, then it is not difficult to see wherein lies the lightning like speed with which the electric current passes from heart to heart. Such a man was Buddha, such was the essential of his teaching: and such was the inevitable rapidity of Buddhistic expansion and the profound influence of the shock that was produced by the new faith upon the moral consciousness of Buddha’s people.“
To understand the great reform, which he brought about by his teaching, it is necessary to have some idea of the degraded condition of the Aryan civilisation at the time when Buddha started on the mission of his life.
The Aryan Community of his time was steeped in the worst kind of debauchery: social, religious and spiritual.
To mention only a few of the social evils, attention may be drawn to gambling. Gambling had become as widespread among the Aryans as drinking.
Every king had a hall of gambling attached to his palace. Every king had an expert gambler in his employment as a companion to play with. King Virat had in his employment Kank as an expert gambler. Gambling was not merely a pastime with kings. They played with heavy stakes. They staked kingdoms, dependents, relatives, sla.ves, servants.[f16] King Nala staked everything in gambling with Paskkar and lost everything. The only thing he did not stake was himself and his wife Damayanti. Nala had to go and live in the forest as a beggar. There were kings who went beyond Nala. The Mahabharat[f17] tells how Dharma the eldest of the Pandavas gambled and staked everything, his brothers and also his and their wife Draupadi. Gambling was a matter of honour with the Aryans and any invitation to gamble was regraded as an injury to one’s honour and dignity. Dharma gambled with such disastrous consequences although he was warned beforehand. His excuse was that he was invited to gamble and that as a man of honour he could not decline such an invitation.
This vice of gambling was not confined to kings. It had infected even the common folk. Rig-Veda contains lamentations of poor Aryan ruined by gambling. The habit of gambling had become so common in Kautilya’s time that there were gambling houses licensed by the king from which the king derived considerable revenue.
Drinking was another evil which was rampant among the Aryans. Liquors were of two sorts Soma and Sura. Soma was a sacrificial wine. The drinking of the Soma was in the beginning permitted only to Brahmins, Kshatriyas and Vaishyas. Subsequently it was permitted only to Brahmins and Kshatriyas. The Vaishyas were excluded from it and the Shudras were never permitted to taste it. Its manufacture was a secret known only to the Brahmins. Sura was open to all and was drunk by all. The Brahmins also drank Sura.Shukracharya[f18] the priest to the Asuras drank so heavily that in his drunken state he gave the life-giving Mantras—known to him only and with which he used to revive the Asuras killed by the Devas— to Katch the son of Brahaspati who was the priest of the Devas. The Mahabharat mentions an occasion when both Krishna and Arjuna were dead drunk. That shows that the best among the Aryan Society were not only not free from the drink habit but that they drank heavily. The most shameful part of it was that even the Aryan women were addicted to drink. For instance Sudeshna[f19] the wife of king Virat tells her maid Sairandhri to go to Kichaka’s palace and bring Sura as she was dying to have a drink. It is not to be supposed that only queens indulged in drinking. The habit of drinking was common among women of all classes and even Brahmin women were not free from it.[f20]That liquor and dancing was indulged in by the Aryan women is clear from the KausitakiGrihya Sutra 1. 1 1-12, which says, “Four or eight women who are not widowed after having been regaled with wine and food are to dance for four times on the night previous to the wedding ceremony.”
Turning to the Aryan Society it was marked by class war and class degradation. The Aryan Society recognised four classes, the Brahmins, Kshatriyas,Vaishyas and Shudras. These divisions were not merely horizontal divisions, all on a par with each other in the matter of social relationship. These divisions, had become vertical, one above the other. Being placed above or below there was both jealousy and rivalry among the four classes. This jealousy and rivalry had given rise even to enmity. This enmity was particularly noticeable between the two highest classes, namely, the Brahmins and the Kshatriyas and there was a regular class war between the two, so intense that it would delight the heart of any Marxian to read the descriptions thereof. Unfortunately there is no detailed history of this class war between the Brahmins and the Kshatriyas. Only a few instances have been recorded. Vena, Pururavas,Nahusha, Sudas, Sumukh and Nimi were some of the Kshatriya kings who came into the conflict with the Brahmins. The issues in these conflicts were different.
The issue between Vena and the Brahmins was whether a King could command and require the Brahmins to worship him and offer sacrifice to him instead of the Gods. The issue between Pururavas and the Brahmins was whether a Kshatriya King could confiscate the property of the Brahmin. The issue between Nahusha and the Brahmins was whether a Kshatriya king could order a Brahmin to do a servile job. The issue between Nimi and the Brahmins was whether the king was bound to employ only his family priest at the sacrificial ceremony. The issue between Sudas and the Brahmins was whether the king was bound to employ only a Brahmin as a priest.
This shows how big were the issues between the two classes. No wonder that the struggle between them was also the bitterest. The wars between them were not merely occasional riots. They were wars of extermination. It is stated that Parashuram a Brahmin fought against the Kshatriyas twenty-one times and killed every Kshatriya.
While the two classes were fighting among themselves for supremacy, they both combined to keep down the Vaishyas and the Shudras. The Vaishya was a milch cow. He lived only to pay taxes. The Shudra was a general beast of burden. These two classes existed for the sole purpose of making the life of the Brahmins and Kshatriyas glorious and happy. They had no right to live for themselves. They lived to make the life of their betters possible.
Below these two classes there were others. They were the Chandalas and Shwappakas.They were not untouchables but they were degraded. They were outside the pale of society and outside the pale of law. They had no rights and no opportunities. They were the rejects of the Aryan Society.
The sexual immorality of the Aryan Society must shock their present day descendants. The Aryans of pre-Buddhist days had no such rule of prohibited degrees, as we have today to govern their sexual or matrimonial relationship.
According to the Aryan Mythology, Brahma is the creator. Brahma had three sons and a daughter. His one son Daksha married his sister. The daughters born of this marriage between brother and sister were married some to Kashyapa the son of Marichi the son of Brahma and some to Dharma the third son of Brahma.[f21]
In the Rig-Veda there is an episode related of Yama and Yami brother and sister. According to this episode Yami the sister invites her brother Yama to cohabit with her and becomes angry when he refuses to do so[f22].
A father could marry his daughter. Vashishta married his own daughter Shatrupa when she came of age[f23].Manu married his daughter Ila.[f24]Janhu married his daughter Janhavi[f25].Surya married his daughter Usha[f26].There was polyandri not of the ordinary type. The polyandri prevalent among the Aryans was a polyandri when Kinsmen cohabited with one woman. Dhahaprachetani and his son Soma cohabited with Marisha the daughter of Soma[f27].
Instances of grandfather marrying his grand-daughter are not wanting. Daksha gave his daughter in marriage to his father Brahma[f28] and from that marriage was born the famous Narada.Dauhitra. gave his 27 daughters to his father Soma for cohabitation and procreation[f29].
The Aryans did not mind cohabiting with women in the open and within sight of people. The Rishis used to perform certain religious rites which were called Vamdevyavrata. These rites used to be performed on the YadnyaBhumi. If any woman came there and expressed a desire for sexual intercourse and asked the sage to satisfy her, the sage used to cohabit with her then and there in the open on the Yadnya Bhumi. Instances of this may be mentioned; the case of the sage Parashara who had sexual intercourse with Satyavati and also of Dirghatapa. That such a custom was common is shown by the existence of the wordAyoni. The word Ayoni is understood to mean of immaculate conception. That is not however the original meaning of the word. The original meaning of the word Yoni is house. Ayoni means conceived out of the house i.e. in the open. That there was nothing deemed to be wrong in this is clear from the fact that both Sita and Draupadi were Ayonija. That this was very common is clear from the fact that religious injunctions had to be issued against such a practice.[f30]
There was prevalent among the Aryans the practice of renting out their women to others for a time. As an illustration may be mentioned the story of Madhavi[f31] The king Yayati gave his daughter Madhavi as an offering to his guruGalav.Galav rented out the girl Madhavi to three kings each a period. Thereafter he gave her in marriage to Vishwamitra. She remained with him until a son was born to her. Thereafter Galav took away the girl and gave her back to her father Yayati.
Besides the practice of letting out women to others temporarily at a rent, there was prevalent among the Aryans another practice namely, allowing procreation by the best amongst them. Raising a family was treated by them as though it was a breeding or stock raising. Among the Aryas there was a class of persons called Devas who were Aryans but of a superior status and prowess. The Aryans allowed their women to have sexual intercourse with any one of the class of Devas in the inerest of good breeding. This practice prevailed so extensively that the Devas came to regard prelibation in respect of the Aryan women as their prescriptive right. No Aryan woman could be married unless this right of prelibation had been redeemed and the woman released from the control of the Devas by offering what was technically called Avadan. The LajaHoame which is performed in every Hindu marriage and the details of which are given in the AshwalayanGrahya Sutra is a relic of this act of the redemption of the Aryan woman from the right of prelibation of the Devas. The Avadan in the Laja Hoame is nothing but the price for the extinguishment of the right of the Devas over the bride. The Saptapadi performed in all Hindu marriages and which is regarded as the most essential ceremony without which there is no lawful marriage has an integral connection with this right of prelibation of the Devas. Saptapadi means walking by the bridegroom seven steps with the bride. Why is this essential? The answer is that the Devas if they were dissatisfied with the compensation could claim the woman before the seventh step was taken. After the seventh step was taken, the right of the Devas was extinguished and the bridegroom could take away the bride and live as husband and wife without being obstructed or molested by the Devas.
There was no rule of chastity for maidens. A girl could have sexual intercourse with and also progeny from anybody without contracting marriage. This is evident from the root meaning of the word Kanya which means a girl. Kanya comes from the root Kam which means a girl free to offer herself to any man. That they did offer themselves to any man and had children without contracting regular marriage is illustrated by the case of Kunti and Matsyagandha.Kunti had children from different men before she was married to Pandu and Matsyagandha had sexual intercourse with the sage Parashara before she was married to Shantanu the father of Bhishma.
Bestiality was also prevalent among the Aryans. The story of the sage Dam having sexual intercourse with a female deer[f32] is well known. Another instance is that of Surya cohabiting with a mare[f33].. But the most hideous instance is that of the woman having sexual intercourse with the horse in the AshvamedhaYadna.
The religion of the Aryan consisted of the Yadna or sacrifice. The sacrifice was a means to enter into the godhead of the gods, and even to control the gods. The traditional sacrifices were twenty-one in number divided into three classes of seven each. The first were sacrifices of butter, milk, corn, etc. The second class covered Soma sacrifices and third animal sacrifices. The sacrifice may be of short duration or long duration lasting for a year or more. The latter was called a Sattra. The argument in favour of the sacrifice is that eternal holiness is won by him that offers the sacrifice. Not only a man’s self but also his Manes stood to benefit by means of sacrifice. He gives the Manes pleasure with his offering, but he also raises their estate, and sends them up to live in a higher world[f34].
The sacrifice was by no means meant as an aid to the acquirement of heavenly bliss alone. Many of the great sacrifices were for the gaining of good things on earth. That one should sacrifice without the ulterior motive of gain is unknown. Brahmanic India knew no thank offering. Ordinarily the gain is represented as a compensating gift from the divinity, whom they sacrifice. The sacrifice began with the recitation : “ He offers the sacrifice to the god with this text :‘Do thou give to me (and) I (will) give to thee ; do thou bestow on me (and) I (will) bestow on thee‘.“
The ceremony of the sacrifice was awe-inspiring. Every word was pregnant with consequences and even the pronunciation of the word or accent was fateful. There are indications, however, that the priest themselves understood that, much in the ceremonial was pure hocus-pocus, and not of much importance as it was made out to be.
Every sacrifice meant fee to the priest. As to fee, the rules were precise and their propounds were unblushing. The priest performed the sacrifice for the fee alone, and it must consist of valuable garments, kine, horses or gold—when each was to be given was carefully stated. The priests had built up a great complex of forms, where at every turn fees were demanded. The whole expense, falling on one individual for whose benefit the sacrifice was performed, must have been enormous. How costly the whole thing became can be seen from the fact that in one place the fee for the sacrifice is mentioned as one thousand cows. For this greed, which went so far that he proclaimed that he who gives a thousand cows obtains all things of heaven. The priest had a good precedent to cite, for, the gods of heaven, in all tales told of them, ever demand a reward from each other when they help their neighbour gods. If the Gods seek rewards, the priest has a right to do the same.
The principal sacrifice was the animal sacrifice. It was both costly and barbaric. In the Aryan religion there are five sacrificial animals mentioned. In this list of sacrificial animals man came first. The sacrifice of a man was the costliest. The rules of sacrifice required that the individual to be slaughtered must be neither a. priest nor a slave. He must be a Kshatriya or Vaishya. According to the ordinary valuation of those times the cost of buying a man to be sacrificed was one thousand cows. Besides being costly and barbaric, it must have been revolting because the sacrificers had not only to kill the man but to eat him. Next to man came the horse. That also was a costly sacrifice because the horse was a rare and a necessary animal for the Aryans in their conquest of India. The Aryans could hardly afford such a potent instrument of military domination to be offered as sacrifice. The sacrifice must have been revolting in as much as one of the rituals in the horse-sacrifice was the copulation of the horse before it was slaughtered with the wife of the sacrificer.
The animals most commonly offered for sacrifice were of course the cattle which were used by the people for their agricultural purposes. They were mostly cows and bullocks.
The Yadnas were costly and they would have died out of sheer considerations of expense involved. But they did not. The reason is that the stoppage of Yadna involved the question of the loss of the Brahmin’s fees. There could be no fees if the Yadna ceased to be performed and the Brahmin would starve. The Brahmin therefore found a substitute for the costly sacrificial animals. For a human sacrifice the Brahmin allowed as a substitute for a live man, a man of straw or metal or earth. But they did not altogether give up human sacrifice for fear that this Yadna might be stopped and they should lose their fees. When human sacrifice became rare, animal sacrifice came in as a substitute. Animal sacrifice was also a question of expense to the laity. Here again rather than allow the sacrifice to go out of vogue, the Brahmins came forward with smaller animals for cattle just as cattle had been allowed to take the place of the man and the horse. All this was for the purpose of maintaining the Yadna so that the Brahmin did not lose his fees which was his maintenance. So set were the Brahmins on the continuance of the Yadna that they were satisfied with merely rice as an offering.
It must not however be supposed that the institution of substitutes of the Yadnas of the Aryans had become less horrid. The introduction of substitutes did not work as a complete replacement of the more expensive and more ghastly sacrifice by the less expensive and the more innocent. All that it meant was that the offering may be according to the capacity of the sacrificer. If he was poor his offering may be rice. If he was well to do it might be a goat. If he was rich it might be a man, horse, cow or a bull. The effect of the subsitutes was that the Yadna was brought within the capacity of all so that the Brahmin reaped a larger harvest of feast on the total. It did not have the effect of stopping animal sacrifice. Indeed animals continued to be sacrificed by the thousands.
The Yadna often became a regular carnage of cattle at which the Brahmins did the work of butchers. One gets some idea of the extent of this carnage of innocent animals from references to the Yadnas which one comes across in Buddhist literature. In the Suttanipat a description is given of the Yadna that was arranged to be performed by Pasenadi, king of Kosala. It is stated that there were tied to the poles for slaughter at the Yadna five hundred oxen, five hundred bulls, five hundred cows, five hundred goats and five hundred lambs and that the servents of the king who were detailed to do the jobs according to the orders given to them by the officiating Brahmin priests were doing their duties with tears in their eyes.
The Yadna besides involving a terrible carnage was really a kind of carnival. Besides roast meet there was drink. The Brahmins had Soma as well as Sura. The others had Sura in abundance. Almost every Yadna was followed by gambling and what is most extraordinary is that, side by side there went on also sexual intercourse in the open. Yadna had become debauchery and there was no religion left in it. The Aryan religion was just a series of observances. Behind these observances there was no yearning for a good and a virtuous life. There was no hunger or thirst for rightousness. Their religion was without any spiritual content. The hymns of the Rig Veda furnish very good evidence of the absence of any spiritual basis for the Aryan religion. The hymns are prayers addressed by the Aryans to their gods. What do they ask for in these prayers? Do they ask to be kept away from temptation? Do they ask for deliverance from evil? Do they ask for forgiveness of sins? Most of the hymns are in praise of Indra.
They praise him for having brought destruction to the enemies of the Aryans. They praise him because he killed all the pregnant wives of Krishna, an Asura. They praise him because he destroyed hundreds of villages of the Asuras. They praise him because he killed lakhs of Dasyus. The Aryans pray to Indra to carry on greater destruction among the Anaryas in the hope that they may secure to themselves the food supplies of the Anaryas and the wealth of the Anaryas. Far from being spiritual and elevating, the hymns of the Rig-Veda are saturated with wicked thoughts and wicked purposes. The Aryan religion never concerned itself with what is called a righteous life.
II
Such was the state of the Aryan Society when Buddha was born. There are two pertinent questions regarding Buddha as a reformer who laboured to reform the Aryan Society. What were the chief planks in his reform? To what extent did he succeed in his reform movement? To take up the first question.
Buddha felt that for the inculcation of a good and a pure life, example was better than precept. The most important thing he did was to lead a good and a pure life so that it might serve as a model to all. How unblemished a life he led can be gathered from the Brahma-Jala Sutta. It is reproduced below because it not only gives an idea of the pure life that Buddha led but it also gives an idea of how impure a life the Brahmins, the best among the Aryans led.
1. Thus have I heard. The Blessed One was once going along the high road between Rajagaha and Nalanda with a great company of the brethren with about five hundred brethren. And Suppiya the mendicant too was going along the high road between Rajagaha and Nalanda with his disciple the young Brahmadatta. Now just then Suppiya the mendicant was speaking in many ways in dispraise of the Buddha, in dispraise of the Doctrine, in dispraise of the Order. But young Brahmadatta, his pupil, gave utterance, in many ways, to praise of the Buddha, to praise of the Doctrine, to praise of the Order. Thus they two, teacher and pupil, holding opinions in direct contradiction of one to the other, were following, step by step, after the Blessed one and the company of the brethren.
2. Now the Blessed one put up at the royal rest house in the Ambalatthikapleasance to pass the night, and with him the company of the brethren. And so also did Suppiya the mendicant, and with him his young disciple Brahmadatta. And there, at the rest houses, these two carried on the same discussion as belore.
3. And in the early dawn a number of the brethren assembled as they rose up. in the pavilion ; and this was the trend of the talk that sprang up among them as they were seated there. ‘How wonderful a thing is it, brethren, and how strange that the Blessed One, he who knows and sees, the Arahat the Buddha Supreme, should so clearly have perceived how various are the inclination of men! For see how while Suppiya the mendicant speaks in many ways in dispraise of the Buddha, the Doctrine, and the Order, his own disciple, young Brahmadatta, speaks, in as many ways, in praise of them. So do these two, teacher and pupil, follow step by step after the Blessed One and the company of the brethren, giving utterance to views in direct contradiction of one to the other.
4. Now the Blessed One. on realising what was the drift of their talk, went to the pavilion, and took his seat on the mat spread out for him. And when he had sat down he said : “What is the talk on which you are engaged sitting here and what is the subject of the conversation between you?” And they told him all. And he said:
5. Brethren, if outsiders should speak against me, or against the Doctrine, or against the Order, you should not on that account either bear malice, or suffer heart burning, or feel ill-will. If you, on that account, should be angry and hurt, that would stand in the way of your own self-conquest. If, when others speak against us, you feel angry at that, and displeased, would you then be able to judge how far that speech of theirs is well said or ill? `That would not he so, Sir.’
`But when outsiders speak in dispraise of me, or of the Doctrine, or of the Order, you should unravel what is false and point it out as wrong, saying, “For this or that reason this is not the fact, that is not so, such a thing is not found among us, is not in us.“
6. But also, brethren, if outsiders should speak in praise of me, in praise of the Doctrine, in praise of the Order, you should not, on that account, be filled with pleasure or gladness, or be lifted up in heart. Were you to be so that also would stand in the way of your self-conquest. When outsiders speak in praise of me, or of the Doctrine, or of the Order, you should acknowledge what is right to be the fact saying: “For this or that reason this is the fact, that is so, such a thing is found among us, is in us.“
7. lt is in respect only of trifling things, of matters of little value, of mere morality, that an unconverted man, when praising the Tathagata, would speak. And what are such trifling, minor details of mere morality that he would praise?
(4) (The Moralities. Part 1).
8. “Putting away the killings of living things, Gotama the recluse holds aloof from the destruction of life. He has laid the cudgel and the sword aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have life. “It is thus that the unconverted man, when speaking in praise of the Tathagata, might speak.
Or he might say: “Putting, away the taking of what has not been given, Gotama the recluse lived aloof from grasping what is not his own. He takes only what is given, and expecting that gifts will come, he passes his life in honesty and purity of heart.“
Or he might say:“Putting away in-chastity, Gotama the recluse is chaste. He holds himself aloof, far off, from the vulgar practice, from the sexual act.“
9. Or he might say: “Putting away lying words, Gotama the recluse holds himself aloof from falsehood. He speaks truth from the truth he never swerves ; faithful and trustworthy, he breaks not his word to the world“.
Or he might say: “Putting away slander. Gotama the recluse holds himself aloof from calumny. What he hears here he repeats not elsewhere to raise a quarrel against the people here; what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus does he live as a binder together of those who are divided, an encourage of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.”
Or he might say: “Putting away rudeness of speech, Gotama the recluse holds himself aloof from harsh language. Whatsoever word is blameless, pleasant to the ear, lovely, reaching to the heart, urbane, pleasing to the people, beloved of the people such are words he speaks.“
Or he might say :“Putting away frivolous talk, Gotama the recluse holds himself aloof from vain conversation. In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the Order. He speaks, and at the right time, words worthy to be laid up in one’s heart, fitly illustrated, clearly divided, to the point.“
10. Or he might say: “Gotama the recluse holds himself aloof from causing injury to seeds or plants.
He takes but one meal a day, not eating at night, refraining from food after hours (after midday).
He refrains from being a spectator at shows at fairs with nautch dances, singing, and music.
He abstains from wearing, adorning, or ornamenting himself with garlands, scents, and unguents.
He abstains from the use of the large and lofty beds.
He abstains from accepting silver or gold.
He abstains from accepting uncooked grain.
He abstains from accepting raw meat.
He abstains from accepting women or girls.
He abstains from accepting bondmen or bond-women.
He abstains from accepting sheep or goats.
He abstains from accepting fowls or swine.
He abstains from accepting elephants, cattle, horses and mare.
He abstains from accepting cultivated fields or waste.
He abstains from the acting as a go-between or messenger.
He abstains from buying and selling.
He abstains from cheating with scales or bronzes or measures.
He abstains from the crooked ways of bribery, cheating, and fraud.
He abstains from maiming, murder, putting in bonds, highway robbery, dacoity, and violence.“
Such are the things, brethren, which an unconverted man, when speaking in praise of the Tathagata might say. ‘
Here ends the KulaSila (the Short Paragraphs on Conduct).
II. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the injury of seedlings and growing plants whether propagated from roots or cuttings or joints or buddings or seeds—Gotarna the recluse holds aloof from such injury to seedlings and growing plants. “
12. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of the things stored up; stores, to wit, of foods, drinks, clothing, equipages, bedding, perfumes, and curry-stuffs—Gotama the recluse holds aloof from such use of things stored up.“
13. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to visiting shows ; that is to say,
(13)-(16) Sham-fights, roll-calls, manoeuvres, reviews. Gotama the recluse holds aloof from visiting such shows.” 14. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to games and recreations, that is to say.
(1) Games on hoards with eight, or with ten rows of squares.
(2) The same games played by imagining such boards in the air.
(3) Keeping going over diagrams drawn on the ground so that one-steps only where one ought to go.
(4) Either removing the pieces or men from a heap with one’s nail or putting them into a heap in each case without shaking it. He, who shakes the heap, loses.
(5) Throwing dice.
(6) Hitting a short stick with a long one.
(7) Dipping the hand with the fingers stretched out in lac or red dye, or flour water, and striking the wet hand on the ground or on a wall calling out ‘What shall it be?’ and showing the form requires—elephants, horses etc.,
(I8) Mimicry of deformities. Gotama the recluse holds aloof from such games and recreations.“
15. Or he might say:“Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of high and large couches: that is to say,
(20) Sofas with red pillows for the head and feet.”
16. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of means for adorning and beautifying themselves: that is to say:
Rubbing in scented powders on one’s body, shampooing it, and bathingit patting the limbs with clubs after the manner of wrestlers. The use of mirrors, eye-ointments, garlands, rouge, cosmetics, bracelets, necklaces, walking sticks, reed cases for drugs, rapiers, sunshades, embroidered slippers, turbans, diadems, whisks of the yak’s tail, and long-fringed white robes. Gotama the recluse holds aloof from such means of adorning and beautifying the person.“
17. Or he might say:“Whereas some recluses and Brahmans while living on food provided by the faithful, continue addicted to such low conversation as these:
Tales of kings, of robbers, of ministers of state, tales of war, of terrors, of battles; talk about foods and drinks, clothes, beds, garlands, perfumes, talks about relationships,equipages, villages, towns, cities, and countries. Tales about women, and about heroes; gossip at street corners, or places whence water is fetched: ghost stories; desultory talk; speculations about the creation of the land or sea, or about existence and non-existence.
Gotama the recluse holds aloof from such low conversation.”
18. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of wrangling phrases: such as:
“You don’t understand this doctrine and discipline, I do.“
“How should you know about this doctrine and discipline?”
“You have fallen into wrong views. It is I who am in the right.”
“You are putting last what ought to come first, and first what ought to come last.”
“What you’ve excoriated so long, that’s all quite upset.”
“Your challenge has been taken up.”
“You are proved to be wrong.” “Set to work to clear your views.”
“Disentangle yourself if you can.”
Gotama the recluse holds aloof from such wrangling phrases.”
19. Or he might say, “Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to taking messages, going on errands, and acting as go-betweens; to wit, on kings, ministers of state, Kshatriyas, Brahmans, or young men, saying. Go there, come-hither, take this with you, bring that from thence.’
Gotama the recluse abstains from such servile duties.” 20. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, are tricksters, droners out (of holy words for pay), diviners, and exorcists, ever hungering to add gain to gain.
Gotam the recluse holds aloof from such deception and patter.” Here ends the MajjhimaSila (the Longer Paragraphs on Conduct).
21. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these:
(1) Palmistry—prophesying long life, prosperity, &c., (or the reverse), from marks on a child’s hands, feet, &c.
(2) Divining by means of omens and signs.
(3) Auguries had drawn from thunderbolts and other celestial portents.
(4) Prognostication by interpreting dreams.
(5) Fortune telling from marks on the body.
(6) Auguries from the marks on cloth gnawed by mice.
(8) Offering oblations from a spoon. (9-13) Making offerings to gods of husks, of the red powder between the grain and the husk, of husked grain ready for boiling, of ghee and of oil.
(14) Sacrificing by spewing mustard seeds, &c., into the fire out of one’s mouth.
(15) Drawing blood from one’s right knee as a sacrifice to the gods.
(16) Looking at the knuckles, &c., and, after muttering a charm, divining whether a man is well born of luck or not.
(17) Determining whether the site, for a proposed house or pleasance, is lucky or not.
(18) Advising on customary law.
(19) Laying demons in a cemetery.
(20) Laying ghosts.
(21) Knowledge of the charms to be used when lodging in an earth house.
(22) Snake charming.
(23) The poison craft.
(24) The scorpion craft.
(25) The mouse craft.
(26) The bird craft.
(27) The crow craft.
(28) Foretelling the number of years that a man has yet to live.
(29) Giving charms to ward off arrows.
(30) The animal wheel.
Gotama the recluse holds aloof from such low arts.”
22. Or he might say: “Whereas some recluses and Brahmans while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these:
Knowledge of the signs of good and bad qualities in the following things, and of the marks in them denoting the health or luck of their owners to wit, gems, staves, garments, swords, arrows, bows, other weapons, women, men, boys, girls, slaves, slave-girls, elephants, horses, buffaloes, bulls, oxen, goats, sheep, fowls, quails, iguanas, herrings, tortoises, and other animals.
Gotama the recluse holds aloof from such low arts.”
23. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood by low arts, such as sooth saying to the effect that:
The home chiefs will attack, and the enemies retreat.
The enemies’ chiefs will attack, and ours will retreat.
The home chiefs will gain the victory, and ours will suffer defeat.
The foreign chiefs will gain the victory on this side, and ours will suffer defeat.
Thus will there be victory on this side, defeat on that.
Gotama the recluse holds aloof from such low arts.”
24. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by such low arts as foretelling:
(1) There will be an eclipse of the Moon.
(2) There will be an eclipse of the Sun.
(3) There will be an eclipse of a Star (Nakshatra).
(4) There will be aberration or the Sun or the Moon.
(5) The Sun or the Moon will return to its usual path.
(6) There will be aberrations of the Stars.
(7) The Stars will return to their usual course.
(8) There will be a fall of meteors.
(9) There will be a jungle fire.
(10) There will be an earthquake.
(11) The God will thunder.
(12-15) There will be rising and setting, clearness and dimness of the Sun or the Moon or the stars, or foretelling of each of these fifteen phenomena that they will betoken such and such a result.”
Gotama the recluse holds aloof from such low arts.
25. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of the livelihood, by low arts, such as these:
Gotama the recluse holds aloof from such low arts.” 26. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as:
(1) Arranging a lucky day for marriages in which the bride or bridegroom is brought home.
(2) Arranging a lucky day for marriages in which the bride or bridegroom is sent forth.
(3) Fixing a lucky time for the conclusion of treaties of peace (or using charms to procure harmony)
(4) Fixing a lucky time for the outbreak of hostilities (or using charms to make discord).
(5) Fixing a lucky time for the calling in of debts (or charms for success in throwing dice).
(6) Fixing a lucky time for the expenditure of money (or charms to bring ill luck to an opponent throwing dice).
(7) Using charms to make people lucky.
(8) Using charms to make people unlucky.
(9) Using charms to procure abortion.
(10) Incantations to keep a man’s jaws fixed.
(11) Incantations to bring on dumbness.
(12) Incantations to make a man throw up his hands.
(13) Incantations to bring on deafness.
(14) Obtaining oracular answers by means of the magic mirror.
(15) Obtaining oracular answers through a girl possessed.
Gotama the recluse holds aloof from such low arts.”
27. Or he might say: “Whereas some recluses and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these:
(1) Vowing gifts to a god if a certain benefit be granted,
Gotama the recluse holds aloof from such low arts.
“These brethren are the trifling matters, the minor details of morality, of which the unconverted man, when praising the Tathagata, might speak.’
Here end the Long Paragraphs on Conduct.
Ill
This was indeed the highest standard for a moral life for an individual to follow. So high a standard of moral life was quite unknown to the Aryan Society of his day.
He did not stop merely with setting an example by leading a life of purity. He also wanted to mould the character of the ordinary men and women in society. For their guidance he devised a form of baptism which was quite unknown to the Aryan Society. The baptism consisted in the convert to Buddhism undertaking to observe certain moral precepts laid down by Buddha. These precepts are known as Panch Sila or the five precepts. They are;
(1)Not to kill, (2) Not to steal, (3) Not to lie, (4) Not to be unchaste and (5) Not to drink intoxicants.
These five precepts were of the laity.
For the Monks there were five additional precepts:
(6) Not to eat at forbidden times,
(7) Not to dance, sing, or attend theatrical or other spectacles,
(8) To abstain from the use of garlands, scents, and ornaments,
(9) To abstain from the use of high or broad beds, and
(10) Never to receive money.
These Silas or precepts formed the moral code which it was intended should regulate the thoughts and actions of men and women.
Of these the most important one was the precept not to kill. Buddha took care to make it clear that the precept did not merely mean abstention from taking life. He insisted that the precept must be understood to mean positive sympathy, good will, and love for every thing that breathes.
He gave the same positives and extended content to other precepts. One of the Buddha’s lay followers once reported to him the teaching of a non-Buddhist ascetic, to the effect that the highest ideal consisted in the absence of evil deeds, evil words, evil thoughts, and evil life. The Buddha’s comment upon this is significant. “If, said he, “this were true, then every suckling child would have attained the ideal of life. Life is knowledge of good and evil; and after that the exchange of evil deeds, words, thoughts, and life, for good ones. This is to be brought about only by a long and determined effort of the will”.
Buddha’s teachings were not merely negative. They are positive and constructive. Buddha was not satisfied with a man following his precepts. He insisted upon encouraging others to follow them. For example in the AuguttaraNikaya the Buddha is quoted as distinguishing between a good man and a very good man by saying that one who abstains from killing, stealing, in-chastity, lying and drunkenness may be called good ; but only he deserves to be called very good who abstains from these evil things himself and also instigates others to do the like……….
As has been well said the two cardinal virtues of Buddhism are love and wisdom.
How deeply he inculcated the practice of love as a virtue is clear from his own words. “As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate: a boundless loving mind towards all beings. And let him cultivate good will towards, the entire world, a boundless (loving) mind above and below and across, unobstructed, without hatred, without enmity. This way of living is the best in the world.” So taught Buddha[f35].
“Universal pity, sympathy for all suffering beings, good will to every form of sentient life, these things characterised the Tathagath (Buddha) as they have few others of the sons of men ; and he succeeded in a most surprising degree in handing on his point of view to his followers. “[f36]
Buddha held to the doctrine of wisdom as firmly as he did to the doctrine of love. He held that moral life began with knowledge and ended with wisdom. he “came to save the world, and his method for the accomplishment of this end was the destruction of ignorance and the dissemination of knowledge as to the true values of life and the wise way to live. “Buddha did not arrogate to himself the power to save people. People had to do that for themselves. And the way to save lay through knowledge. So much insistence did he place upon knowledge that he did not think that morality without knowledge was virtue.
There are three things against which Buddha carried on a great campaign.
He repudiated the authority of the Vedas………. Secondly he denounced the Yudna as a form of religion. The attitude of Buddha towards Yadna is well stated in the Jatakamala in the form of a story. The story runs thus :
THE STORY OF THE SACRIFICE
Those hearts are pure do not act up to the enticement of the wicked. Knowing this, pure-heartiness is to be striven after. This will be taught by the following:
Long ago the Bodhisattva. it is said, was a king who had obtained his kingdom in the order of hereditary succession. He had reached this state as the effect of his merit, and ruled his realm in peace, not disturbed by any rival, his sovereignty being universally acknowledged. His country was free from any kind of annoyance, vexation or disaster, both his home relations and those with foreign countries being quite in every respect; and all his vessels obeyed his commands.
1. This monarch having subdued the passions, his enemies, felt no inclination for such profits as are to be blamed when enjoyed, but was with his whole heart intent on promoting the happiness of his subjects. Holding virtuous practice (dharma) the only purpose of his actions, he behaved like a Muni.
2. For he knew the nature of mankind, that people set a high value on imitating the behaviour of the highest. For this reason, being desirous of bringing about salvation for his subjects, he was particularly attached to the due performance of his religious duties. 3. He practised almsgiving kept strictly the precepts of moral conduct (sila), cultivated forbearance, strove for the benefit of the creatures. His mild countenance being in accordance with his thoughts devoted to the happiness of his subjects, he appeared like the embodied Dharma.
Now it once happened that though protected by his arm, his realm, both in consequence of the faulty actions of its inhabitants and inadvertence on the part of the angels charged with the care of rain, was afflicted in several districts by drought and the troublesome effects of such a disaster. Upon this the king, fully convinced that his plague had been brought about by the violation of righteousness by himself or his subjects, and taking much to heart the distress of his people, whose welfare was the constant object of his thoughts and cares, took the advice of men of acknowledged competence, who were reputed for their knowledge in matters of religion. So keeping counsel with the elders among the Brahmans, headed by his family priest (purohita) and his ministers, he asked them for some means of putting an end to that calamity. Now they believing a solemn sacrifice as is enjoined by the Veda to be a cause of abundant rain, explained to him that he must perform such a sacrifice of a frightful character, inasmuch as it requires the massacre of many hundreds of living beings. But after being informed of everything concerning such a slaughter as is prescribed for the sacrifice, his innate compassion forbade him to approve of their advice in his heart; yet out of civility, unwilling to offend them by harsh words of refusal, he slipped over this point, turning the conversation upon other topics. They, on the other hand, no sooner caught the opportunity of conversing with the king on matters of religion, than they once more admonished him to accomplish the sacrifice, for they did not understand his deeply hidden mind.
4. “You constantly take care not to neglect the proper time of performing your different royal duties, established for the sake of obtaining the possession of land and ruling it. The due order of these actions of yours is in agreement with the precepts of Righteousness (dharma).
5. “How then is this that you who (in all other respects) are so clever in the observance of the triad (of dharma, artha, and kama), bearing your bow to defend the good of your people, are so careless and almost sluggish as to that bridge to the world of the Devas, the name of which is ‘sacrifice’?
6. “ Like servants, the kings (your vassel) revere your commands, thinking them to be the surest gage of success. Now the time is come, 0 destroyer of your foes, to gather by means of sacrifice superior blessings, which are to procure for you a shining glory.
7. `Certainly, that holiness which is the requisite for a dikshita is already yours, by reason of your habitual practice of charity and your strictness in observing the restraint (of good conduct). Nevertheless, it would be fit for you to discharge your debt to the Devas by such sacrifices as are the subject matter of the Veda. The deities being satisfied by duly and faultlessly performed sacrifice, honour the creatures in return by (sending) rain. Thus considering, take to mind the welfare of your subjects and your own, and consent to the performance of a regular sacrifice which will enhance your glory.‘
8. Thereupon he entered upon this thought: ‘ Very badly guarded is my poor person indeed, being given in trust to such leaders. While faithfully believing and loving the law, I should uproot my virtue of tender heartiness by reliance upon the words of others. For, truly.’
9. Those who are reputed among men to be the best refuge are the very persons who intend to do harm, borrowing their arguments from the Law. Alas! Such a man, who follows the wrong path shown by them, will soon find himself driven to straits, for he will be surrounded by evils.
10. What connections may there be, forsooth, between righteousness and injuring animals? How my residence in the world of the Devas or propitiation of the deities have anything to do with the murder of victims?
II. The animal slaughtered according to the rites with the prescribed prayers, as if those sacred formulas were so many darts to wound it, goes to heaven, they say, and with this object it is killed. In this way that action is interpreted to be done according to the Law. Yet it is a lie.
12.For how is it possible that in the next world one should reap the fruits of what has been done by others? And by what reason will the sacrificial animal mount to heaven, though he has not abstained from wicked actions, though he has not devoted himself to the practice of good ones, simply because he has been killed in sacrifice, and not on the ground of his own actions?
13. And should the victim killed in sacrifice really go to heaven, should we not expect the Brahmans to offer themselves to be immolated in sacrifice? A similar practice, however, is nowhere seen among them. Who, then, may take to heart the advice proffered by these counsellors?
14. As to the Celestials, should we believe that they who are wont to enjoy the fair ambrosia of incomparable scent, flavour, magnificence, and effective power, served to them by the beautiful Apsaras, would abandon it to delight in the slaughter of a pitiable victim, that they might feast on the omentum and such other parts of his body as are offered to them in sacrifice?
Therefore, it is the proper time to act so and so.’ Having thus made up his mind, the king feigned to be eager to undertake the sacrifice; and in approval of their words he spoke to them in this manner; ‘Verily, well protected am I, well gratified, having such counsellors as Your Lordships are, thus bent on securing my happiness! Therefore I will have a human sacrifice (purushamedha) of a thousand victims performed. Let my officials, each in his sphere of business, be ordered to bring together the requisites necessary for that purpose. Let also an inquiry be made of the most fitting ground whereon to raise the tents and other buildings for the sattra. Further, the proper time for the sacrifice must be fixed (by the astrologers) examining the auspicious lunar days, karanas,muhurtas, and constellations.’ The purohita answered; `In order to succeed in your enterprise, Your Majesty ought to take the Avabhritha (final bath) at the end of one sacrifice; after which you may successively undertake the others. For if the thousand human victims were to be seized at once, your subjects, to be sure, would blame you and be stirred up to great agitation on their account.’ These words of the purohita having been approved by the (other) Brahmans, the king replied: ‘ Do not apprehend the wrath of the people, Reverands. I shall take such measures as to prevent any agitation among my subjects.’
15. After this the king convoked an assembly of the townsmen and the lands men, and said: ‘I intend to perform a human sacrifice of a thousand victims. But nobody behaving honestly is fit to be designated for immolation on my part. With this in mind, I give you this advice. Whomsoever of you I shall henceforward perceive transgressing the boundaries of moral conduct, despising my royal will him I order to be caught to be a victim at my sacrifice, thinking such a one the stain of his family and a danger to my country. With the object of carrying this resolution into effect, I shall cause you to be observed by faultless and sharp-sighted emissaries, who have shaken off sleepy carelessness and will report to me concerning your conduct. ‘
16. Then the foremost of the assembly, folding their hands and bringing them to their foreheads, spoke:
‘Your Majesty, all your actions tend to the happiness of your subjects, what reason can there be to despise you on that account? Even (God) Brahma cannot but sanction your behaviour. Your Majesty, who is the authority of the virtuous, be our highest authority. For this reason anything which pleases Your Majesty must please us too. Indeed, you are pleased with nothing else but our enjoyment and our good.’
After then, notables both of the town and the country had accepted his command in this manner; the king dispersed about his towns and all over his country, officers notified as such by their outward appearance to the people with the charge of laying hold of the evil doers, and everywhere he ordered proclamations to be made by beat of drum day after day, of this kind.
17. The King, a granter of security as he is, warrants safety to every one who constantly cultivates honesty and good conduct, in short, to the virtuous, yet, intending to perform a human sacrifice for the benefit of his subjects, he wants human victims by thousands to be taken out of those who delight in misconduct.
18. ‘Therefore, whosoever henceforward, licentiously indulging in misbehaviour, shall disregard the command of our monarch, which is even observed by the kings, his vassals, shall be brought to the state as a sacrificial victim by the very force of his own actions, and people shall witness his miserable suffering, when he shall pine with pain, his body being fastened to the sacrificial post.’
When the inhabitants of that realms became aware of their king’s careful search after evil-doers with the aim of destining them to be victims at his sacrifice-for they heard the most frightful royal proclamation day after day and saw the king’s servants, who were appointed to look out for wicked people and to seize them. Appearing every now and then everywhere they abandoned their attachment to bad conduct, and grew intend on strictly observing the moral precepts and self-control. They avoided every occasion of hatred and enmity. and settling their quarrels and differences, cherished mutual love and mutual esteem. Obedience to the words of parents and teachers, a general spirit of liberality and sharing with others, hospitality, good manners, modesty, prevailed among them. In short, they lived as it was in the KritaYuga.
19. The fear of death had awakened in them thoughts of the next world; the risk of tarnishing the honour of their families had stirred their care of guarding their reputation; the great purity of their hearts had strengthened their sense of shame. These factors being at work, people were soon distinguished by their spotless behaviour.
20. Even though every one became more than ever intends on keeping a righteous conduct, still the king’s servants did not diminish their watchfulness in the pursuit of the evildoers. This also contributed to prevent people from falling short of righteousness.
21. The king learning from his emissaries this state of things in his realm, felt extremely rejoiced. He bestowed rich presents on those messengers as a reward for the good news they told him, and enjoined his ministers, speaking something like this :
22. The protection of my subjects is my highest desire, you know. Now they have become worthy to be recipients of sacrificial gifts, and it is for the purpose of my sacrifice that I have provided this wealth. Well, I intend to accomplish my sacrifice in the manner, which I have considered to be the proper once. Let every one who wishes for money, that it may be fuel for his happiness, come and accept it from my hand to his heart’s content. In this way the distress and poverty, which is vexing our country, may be soon driven out. Indeed, whenever I consider my own strong determination to protect my subjects and the great assistance I derive from you, my excellent companions in that task, it often seems to me as though those sufferings of my people, by exciting my anger, were burning in my mind like a blazing fire.’
24. The ministers accepted the royal command and anon went to execute it. They ordered alms-halls to be established in all villages, towns, and markets, likewise at all stations on the roads. This being done, they caused all who begged in order to satisfy their wants, to be provided day after day with a gift of those objects, just as had been ordered by the king.
25. So poverty disappeared, and the people, having received wealth from the part of the king, dressed and adorned with manifold and fine garments and ornaments, exhibited the splendour of festival days.
26. The glory of the king, magnified by the eulogies of the rejoiced recipients of his gifts, spread about in all directions in the same way, as the flower dust of the lotuses carried forth by the small waves of a lake, extends itself over a larger and larger surface.
27. And after the whole people, in consequence of the wise measures taken by their ruler, had become intent on virtuous behaviour, the plagues and calamities, overpowered by the growth of all such qualities as conduce to prosperity, faded away, having lost their hold.
28. The seasons succeeded each other in due course, rejoicing everybody by their regularity, and like kings newly established, complying with the lawful order of things. Consequently the earth produced the various kinds of corn in abundance, and there was fullness of pure and blue water and lotuses in all water basins.
29. No epidemics afflicted mankind; the medicinal herbs possessed their efficacious virtues more than ever; monsoons blew in due time and regularly; the planets moved along in auspicious paths.
30. Nowhere there existed any danger to be feared, either from abroad, or from within, or such as might be caused by dangerous derangement of the elements. Continuing in righteousness and self-control, cultivating good behaviour and modesty, the people of that country enjoyed as it were the prerogatives of the KritaYuga. By the power, then, of the king performing his sacrifice in this manner in accordance with (the precepts of) the Law, the sufferings of the indigent were put to an end together with the plagues and calamities, and the country abounded in a prosperous and thriving population offering the pleasing aspect of felicity. Accordingly people never wearied of repeating benedictions on their king and extending his renown in all directions.
One day, one of the highest royal officials, whose heart had been inclined to the (True) Belief, spoke thus to the king: “This is a true saying, in truth.
31. “Monarchs, because they always deal with all kinds of business, the highest, the lowest, and the intermediate, by far surpass in their wisdom any wise men.
“For, Your Majesty, you have obtained the happiness of your subjects both in this world and in the next, as the effect of your sacrifice being performed in righteousness, free from the blameable sin of animal-slaughter. The hard times are all over and the sufferings of poverty have ceased, since men have been established in the precepts of good conduct. Why use many words? Your subjects are happy.
32. “The black antelope’s skin which covers your limbs has the resemblance of the spot on the bright Moon’s surface, nor can the natural loveliness of your demeanour be hindered by the restraint imposed on you by your being a dikshita. Your head, adorned with such hair-dress as is in compliance with the rites of the diksha, possesses no less lustre than when it was embellished with the splendour of the royal umbrella. And, last not least, by your largesse’s you have surpassed the renown and abated the pride of the famous performer of a hundred sacrifices.
33. “As a rule, Oh, you wise ruler, the sacrifice of those who long for the attainment of some good, is a vile act, accompanied as it is by injury done to living beings. Your sacrifice, on the contrary, this monument of your glory, is in complete accordance with your lovely behaviour and your aversion to vices.
34. “Oh! Happy are the subjects who have their protector in you! It is certain that no father could be a better guardian to his children.” Another said:
35.”If the wealthy practise charity, they are commonly impelled to do so by the hopes they put in the cultivation of that virtue; good conduct too, may be accounted for by the wish to obtain high regard among men or the desire of reaching heaven after death. But such a practice of both, as is seen in your skill in securing the benefit of others, cannot be found but in those who are accomplished both in learning and in virtuous exertions. “In such a way, then, those whose hearts are pure do not act up to the enticement of the wicked. Knowing this, pure-heartiness is to be striven after.” (In the spiritual lessons for princes, also this is to be said: ‘ Who to his subjects wishing good, himself exerts, Thus brings about salvation, glory, happiness. No other should be of a king the businesses.
And it may be added as follows: ‘(The prince) who strives after material prosperity, ought to act in accordance with the precepts of religion, thinking, a religious conduct of his subjects to be the source of prosperity.’
Further this is here to be said: `Injuring animals never tends to bliss, but charity, self-restraint, continence and the like have this power; for this reason he who longs for bliss must devote himself to these virtues. `And also when discoursing on the Tathagata: `In this manner the Lord showed his inclination to care for the interests of the world, when he was still in his previous existences.‘)
IV
Another powerful attack against Yadna is contained in his discourses known as KutadantaSutta. It is as follows :
THE WRONG SACRIFICE AND THE RIGHT
1. Thus have I heard. The Blessed One once, when going on a tour through Magadha, with a great multitude of the brethren, with about five hundred brethren, came to a Brahman village in Magadha called Khanumata. And there at Khanumata he lodged in the Ambalatthika pleasance.
Now at that time the Brahman Kutadanta was dwelling at Khanumata, a place teeming with life, with much grassland and woodland and water and corn, on a royal domain presented him by SeniyaBimbisara the king of Magadha, as a royal gift, with power over it as if he were the king.
And just then a great sacrifice was being got ready on behalf of Kutadanta the Brahman. And a hundred bulls, and a hundred steers, and a hundred heifers, and a hundred goats, and a hundred rams had been brought to the post for the sacrifice.
2. Now the Brahmans and householders of Khanumata heard the news of the arrival of the SamanaGotama. And they began to leave Khanumata in companies and in bonds to go to the Ambalatthika pleasance.
3. And just then Kutandanta the Brahman had gone apart to the upper terrace of his house for his siesta; and seeing the people thus to go by, he asked his door-keeper the reason. And the doorkeeper told him.
4. Then Kutandanta thought: ‘I have heard that the Samana Gotarna understands about the successful performance of a sacrifice with its threefold method and its sixteen accessory instruments. Now I don’t know all this, and yet I want to carry out a sacrifice. It would be well for me to go to the SamanaGotama, and ask him about it. ‘
So he sent his doorkeeper to the Brahmans and householders of Khanumata, to ask them to wait till he could go with them to call upon the Blessed One.
5. But there were at that time a number of Brahmans staying at Khanumata to take part in the great sacrifice. And when they heard this they went to Kutadanta, and persuaded him on the same grounds as the Brahmans had laid before Sonadanda, not to go. But he answered them in the same terms as Sonadanda had used to those Brahmans. Then they were satisfied, and went with him to call upon the Blessed One.
9. And when he was seated there Kutadanta the Brahman told the Blessed One what he had heard, and requested him to tell him about success in performing a sacrifice in its three modes and with its accessory articles of furniture of sixteen kinds.
‘Well then, O Brahman, give ear and listen attentively and I will speak.’
‘Very well, Sir, `said Kutadanta in reply; and the Blessed One spoke as follows:
10. `Long ago, O Brahman, there was a king by name Wide-realm (MahaVigita), mighty, with great wealth and large property; with stores of silver and gold, of aids to enjoyment, of goods and corn; with his treasure-houses and his garners full. Now when King Wide-realm was once sitting alone in meditation, he became anxious at the thought: “I have in abundance all the good things a mortal can enjoy. The whole wide circle of the earth is mine by conquest to possess. `Twere well if I were to offer a great sacrifice that should ensure me weal and welfare for many days. “
And he had the Brahman, his chaplain, called; and telling him all that he had thought, he said: “Be I would faun, O Brahman, offer a great sacrifice-let the venerable one instruct me how-for my weal and my welfare for many days.”
11. Thereupon the Brahman who was chaplain said to the king: “The king’s country, Sirs, is harassed and harried. There are decoits abroad who pillages the villages and townships, and who makes the roads unsafe. Were the king, so long as that is so, to levy a fresh tax, verily his majesty would be acting wrongly. But perchance his majesty might think. ‘I’ll soon put a stop to these scoundrels’ game by degradation and banishment, and fines and bonds and death! ‘ But their license cannot be satisfactorily put a stop to. The remnant left unpunished would still go on harassing the realm. Now there is one method to adopt to put a thorough end to this disorder. Whosoever there be in the king’s realm who devote themselves to keeping cattle and the farm, to them let his majesty the king give food and seed-corn. Whosoever there be in the king’s realm who devote themselves to trade, to them let his majesty the king give capital. Whosoever there be in the king’s realm who devote themselves to government service, to them let his majesty the king give wages and food. Then those men following each his own business, will no longer harass the realm; the king’s revenue will go up ; the country will be quiet and at peace ; and the populace, pleased one with another and happy; dancing their children in their arms, will dwell with open doors.“
‘Then King Wide-realm, O Brahman, accepted the word of his chaplain, and did as he had said. And those men, following each his business, harassed the realm no more. And the King’s revenue went up. And the country became quiet and at peace. And the populace pleased one with another and happy, dancing their children in their arms, dwelt with open doors.’
12. `So King Wide-realm had his chaplain called, and said: “The disorder is at an end. The country is at peace. I want to offer that great sacrifice—let the venerable one instruct me how—for my weal and my welfare for many days.”
‘ Then let his majesty the king send invitations to whomsoever there may be in his realm who are Kshatriyas, vassals of his, either in the country or the towns ; or who are ministers and officials of his, either in the country or the towns ; or who are Brahmans of position, either in the country or the towns ; or who are householders of substance, either in the country or the towns, saying :“I intend to offer a great sacrifice. Let the venerable ones give their sanction to what will be to me for weal and welfare for many days.”
‘Then King Wide-realm, O Brahman, accepted the word of his chaplain, and did as he had said. And they each—Kshatriyas and ministers and Brahmans and householders—made alike reply: “Let his majesty the king celebrate the sacrifice. The time is suitable O King! ” ‘ Thus did these four, as colleagues by consent, become wherewithal to furnish forth that sacrifice,
13. `King Wide-realm was gifted in the following eight ways:
`He was well born on both sides, on the mother’s side and on the father’s, of pure descent back through seven generations, and no slur was cast upon him, and no reproach, in respect of birth.’
‘ He was handsome, pleasant in appearance, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold.’
‘ He was mighty, with great wealth, and large property, with stores of silver and gold, of aids to enjoyment, of goods and corn, with his treasure-houses and his garners full.’
‘ He was powerful, in command of an army, loyal and disciplined in four divisions (of elephants, cavalry, chariots, and bow men), burning up, methinks, his enemies by his very glory.’
‘ He was a believer, and generous, a noble giver, keeping open house, a well in spring whence Samanas and Brahmans, the poor and the wayfarers, beggars, and petitioners might draw, a doer of good deeds. ‘
`He was learned in all kinds of knowledge.’ ` He knew the meaning of what had been said, and could explain, “ This saying has such and such a meaning, and that such and such “.
‘ He was intelligent, expert and wise and able to think out things present or past or future.
‘ And these eight gifts of his, too, became where withal to furnish forth that sacrifice.’
14. `The Brahman, his chaplain was gifted in the following four ways :
‘ He was well born on both sides, on the mother’s and on the father’s, of pure descent back through seven generations, with no slur cast upon him, and no reproach in respect of birth.
‘ He was a student repeater who knew the mystic verses by heart, master of the three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends as a fifth, learned in the idioms and the grammar, versed in Lokayata (Mature-lore) and in the thirty marks on the body of a great man.
‘ He was virtuous, established in virtue, gifted with virtue that had grown great.
‘ He was intelligent, expert, and wise; foremost, or at most the second, among those who hold out the ladle. ‘‘ Thus these four gifts of his, too became wherewithal to furnish forth that sacrifice.’
15. ‘And further, O Brahman, the chaplain, before the sacrifice had begun, explained to King Wide-realm the three modes:
Should his majesty the King, before starting on the great sacrifice, feel any such regret as :“Great, alas, will be the portion of my wealth used up herein, “let not the king harbour such regret. Should his majesty the King, whilst he is offering the great sacrifice, feel any such regret as :“Great, alas, will be the portion of my wealth used up herein “let not the king harbour such regret. Should his majesty the King, when the great sacrifice has been offered, feel any such regret as “Great, alas, will be the portion of my wealth used up herein, “let not the king harbour such regret.’
‘Thus did the chaplain, O Brahman, before the sacrifice, had begun, explained to King Wide-realm the three modes.’
16. `And further, 0 Brahman, the chaplain, before the sacrifice had begun, in order to prevent anycompunction that might afterwards in ten ways, arise as regards those who had taken part therein, said :“Now there will come to your sacrifice, Sire, men who destroy the life of living things, and men who refrain therefrom, men who take what has not been given, and men who refrain therefrom, men who speak lies, and men who do not—men who slander and men who do not—men who speak rudely and men who do not—men who chatter vain things and men who refrain therefrom—men who covet and men who covet not—men who harbour illwill and men who harbour it not—men whose views are wrong and men whose views are right. Of each of these let them, who do evil, alone with their evil. For them who do well let your majesty offer, for them, Sire, arrange the rites, for them let the king gratify, in them shall our heart within find peace.“
17. `And further, O Brahman, the chaplain, whilst the king was carrying out the sacrifice, instructed and aroused and incited and gladdened his heart in sixteen ways :“Should there be people who should say of the king, as he is offering the sacrifice :‘King Wide-realm is celebrating sacrifice without having invited the four classes of his subjects, without himself having the eight personal gifts, without the assistance of a Brahman who has the four personal gifts.’ Then would they speak not acording to the fact. For the consent of the four classes has been obtained, the king had the eight, and his Brahman has the four, personal gifts. With regard to each and every one of these sixteen conditions the king may rest assured that it has been fulfilled. He can sacrifice, and be glad, and possess his heart in peace.”
18. `And further, O Brahman, at that sacrifice neither were any oxen slain, neither goats, nor fowls, nor fatted pigs, nor were any kinds of living creatures put to death. No trees were cut down to be used as posts, no Dabha grasses mown to strew around the sacrificial spot. And the slaves and messengers and workmen there employed were driven neither by rods nor fear, nor carried on their work weeping with tears upon their faces. Who so chose to help, he worked ; who so chose not to help, worked not. What each chose to do he did; what they chose not to do, that was left undone, With ghee and oil, and butter and milk, and honey and sugar only was that sacrifice accomplished.
19. `And further, O Brahman, the Kshatriyavassels, and the ministers and officials, and the Brahmans of position, and the householders of substance, whether of the country or of the towns, went to King, Wide-realm, taking with them much wealth, and said, “This abundant wealth, Sire, have we brought hither for the king’s use. Let his majesty accept it at our hands!”
“Sufficient wealth have I, my friends, laid up, the produce of taxation that is just. Do you keep yours, and take away more with you!“
When they had thus been refused by the king, they went aside, and considered thus one with the other: “It would not be seem us now, were we to take this wealth away again to our own homes. King Wide-realm is offering a great sacrifice. Let us too make an after-sacrifice!”
20. ` So the Kshatriyas established a continual largesse to the east of the king’s sacrificial pit, and the officials to the south thereof, and the Brahmans to the west thereof, and the householders to the north thereof. And the things given, and the manner of their gift, was in all respects like unto the great sacrifice of King Wide-realm himself.’
`Thus, O Brahman, there was a fourfold co-operation, and King Wide-realm was gifted with eight personal gifts, and his officiating Brahman with four. And there were three modes of the giving of that sacrifice. This, 0 Brahman, is what is called the due celebration of a sacrifice in its threefold mode and with its furniture of sixteen kinds.
21. `And when he had thus spoken, those Brahmans lifted up their voices in tumult, and said: “How glorious the sacrifice, how pure its accomplishment!“But Kutadanta the Brahman sat there in silence.
Then those Brahmans said to Kutadanta : ‘ Why do you not approve the good words of the SamanaGotarna as well-said?’
` I do not fail to approve ; for he who approves not as well-said that which has been well spoken by the Samana Gotama, verily his head would split in twain. But I was considering that the Samana Gotama does not say : “Thus have I heard,” nor “Thus behoves it to be,” but says only, “ Thus it was then, “ or “It was like that then“. So I thought ;“For a certainty the Samana Gotama himself must a.t that time have been King Wide-realm, or the Brahman who officiated for him at that sacrifice. Does the Venerable Gotama admit that he who celebrates such a sacrifice, or causes it to be celebrated, is reborn at the dissolution of the body, after death, into some state of happiness in heaven ?“
‘Yes, O Brahman, that I admit. And at that time I was the Brahman who, as chaplain, had that sacrifice performed.’
22. `Is there, O Gotama, any other sacrifice less difficult and less troublesome, with more fruit and more advantage still than this? ‘ ‘ Yes, 0 Brahman, there is.’ ‘And what, 0 Gotama, may that be?’
`The perpetual gifts kept up in a family where they are given specifically to virtuous recluses.’
23. ‘But what is the reason, O Gotama, and what the cause, why such perpetual giving specifically to virtuous recluses, and kept up in a family, are less difficult and troublesome of greater fruit and greater advantage than that other sacrifice with its three modes and its accessories of sixteen kinds ? ‘
‘ To the latter sort of sacrifice, 0 Brahman, neither will the Arhata go, nor such as have entered on the Arhat way. And why not? Because in it beating with sticks takes place, and seizing by the throat. But they will go to the former, where such things are not. And therefore are such perpetual gifts above the other sort of sacrifice.’
24. ‘ And is there, O Gotama, any other sacrifice less difficult, and less troublesome, of greater fruit and of greater advantage than either of these.’ ‘ Yes, 0 Brahman, there is.’ ‘ And what, 0 Gotama, may that be ? ‘
`The putting up of a dwelling place (Vihara) on behalf of the Order in all the four directions.’
25. And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than each and all of these three?’ ‘Yes, 0 Brahman, there is.’ ‘ And what, 0 Gotama, may that be ? ‘
‘ He who with trusting heart takes a Buddha as his guide, and the Truth, and the Order—that is a sacrifice better than open largeses, better than perpetual alms, better than the gift of a dwelling place.’
26. ‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than all these four?’
`When a man with trusting heart takes upon himself the precepts-abstinence from destroying life; abstinence from taking what has not been given ; abstinence from evil conduct in respect of lusts ; abstinence from lying words; abstinence from strong, intoxicating, maddening drinks, the root of carelessness, that is a sacrifice better than open largesses, better than perpetual alms, better than the gift of dwelling places, better than accepting guidance.’
27. `And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than all these five?‘ ‘Yes, O Brahman, there is.’ ‘And what, 0 Gotama, may that be?’
(The answer is the long passage from the Samana-phaleSutta 40, p. 62 (of the text,) down to 75 (p. 74) on the First Ghana, as follows :
1. The Introductory paragraphs on the appearance of a Buddha, his preaching, the conversion of ahearer, and his renunciation of the world.
2. The Silas (minor morality).
3. The paragraph on Confidence.
4. The paragraph on ‘Guarded is the door of his senses.‘
5. The paragraph on ‘ Mindful and self possessed.’
6. The paragraph on Content.
7. The paragraph on Solitude.
8. The paragraph on the Five Hindrances.
9. The description of the First Ghana.) ‘This, 0 Brahman, is a sacrifice less difficult and less troublesome, of greater fruit and greater advantage than the previous sacrifices,
(The same is then said the Second, Third, and Fourth Ghanas, in succession (as in the Samannao-phaloSutas 77-82) and of the Insight arising from knowledge (ibid 83, 84), and further (omitting direct mention either way of 85-96 inclusive) of the knowledge of the destruction of the Asavas. the deadly intoxications or floods (ibid. 97-98).
‘ And there is no sacrifice man can celebrate, 0 Brahman, higher and sweeter than this.’
28. And when he had thus spoken, Kutadanta the Brahman said to the Blessed One :
‘ Most excellent, 0 Gotama, are the words of thy mouth, most excellent ! Just as if a man were to set up what has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms—just even so has the truth been made known to me in many a figure by the Venerable Gotama. I, even I, betake myself to the Venerable Gotama as my guide, to the Doctrine and the Order. May the Venerable One accept me as a disciple, as one who, from this day forth, as long as life endures has taken him as his guide. And I myself, O Gotama, will have the seven hundred bulls, and the seven hundred steers, and the seven hundred heifers, and the seven hundred goats, and the seven hundred rams set free. To them I grant their life. Let them eat green grass and drink fresh water, and may cool breezes waft around them.’
29. Then the Blessed One discoursed to Kutadanta the Brahman in due order; that is to say, he spoke to him of generosity, of right conduct, of heaven, of the danger, the vanity, and the defilement of lusts, of the advantages of renunciation. And when the Blessed One became aware that Kutadanta the Brahman had become prepared, softened, unprejudiced, upraised, and believing in heart then did he proclaim the doctrine the Buddhas alone have won; that is to say, the doctrine of sorrow, of its origin, of its cessation and of the Path. And just as a clean cloth, with all stains in it washed away, will readily take the dye, just even so did Kutadanta the Brahman, even while seated there, obtain the pure and spotless Eye for the Truth. And he knew whatsoever has a beginning, in that is inherent also the necessity of dissolution.
30. And then the Brahman Kutadanta, as one who had seen the Truth, had mastered it, understood it, dived deep down into it. Who had passed beyond doubt, and put away perplexity and gained full confidence, who had become dependent on no other for his knowledge of the teaching of the Master, addressed the Blessed One and said :
` May the venerable Gotama grant me the favour of taking his tomorrow meal with me and also the members of the Order with him. ‘
And the Blessed One signified, by silence, his consent. Then the Brahman Kutadanta, seeing that the Blessed One had accepted, rose from his seat, and keeping his right towards him as he passed, he departed thence. And at daybreak he had sweet food, both hard and soft, made ready at the pit prepared for his sacrifice and had the time announced to the Blessed One: ‘It is time, 0 Gotama and the meal is ready. ‘ And the Blessed One, who had dressed early in the morning, put on his outer robe, and taking his bowl with him, went with the brethren to Kutadanta’s sacrificial pit, and sat down there on the seat prepared for him. And Kutadanta the Brahman satisfied the brethren with the Buddha at their head, with his own hand, with sweet food, both hard and soft, till they refused any more. And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Kutadanta the Brahman took a low seat and seated himself beside him. And when he was thus seated, the Blessed One instructed and aroused
and incited and gladdened Kutadanta the Brahman with religious discourse ; and then arose from his seat and departed thence.
Thirdly Buddha denounced the caste system. The Caste System in its present form was not then existing. The bar against inter-dining and inter-marriage had not then become operative. Things were flexible and not rigid as they are now. But the principle of inequality which is the basis of the caste system had become well established and it was against this principle that Buddha carried on a determined and a bitter fight. How strongly was he opposed to the pretensions of the Brahmins for superiority over the other classes and how convincing were the grounds of his opposition are to be found in many of his dialogues. The most important one of these is known as the AmbatthaSutta.
AMBATTHA SUTTA
(A young Brahman’s rudeness and an old one’s faith). 1. Thus have I heard. The Blessed One when once on a tour through the Kosala country with a great company of the brethren, with about five hundred brethern, arrived at a Brahman village in Kosala named Ikkhanankala; and while there he stayed in the Ikkhanankala Wood.
Now at that time the Brahman Pokkharsadi was dwelling at Ukkattha, a spot teeming with life, with much grassland and woodla.nd and corn, on a royal domain, granted him by King Pasenadi of Kosala as royal gift, with power over it as if he were the king.
2. Now the Brahman Pokkharasadi heard the news : `They say that the SamanaGotama, of the Sakya clan, who went out from a Sakya family to adopt the religious life, has now arrived, with a great company of the brethren of his Order, at lkkhanankala, and is staying there in the lkkhanankala Wood. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad. The Blessed One is an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe, including the worlds above of the gods, the Brahmans, and the Maras, and the world below with its recluses and Brahmans, its princes and peoples, and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life doth he make known, in all its fullness and in all its purity. `And good is it to pay visits to Arahats like that.’ 3. Now at the time a young Brahman, an Ambattha, was a pupil under Pokkharasadi the Brahman. And he was a repeater (of the sacred words) knowing the mystic verses by heart, one who had mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends as a fifth learned in the idioms and the grammar, versed in Lokayata sophistry and in the theory of the signs on the body of a great man—so recognised an authority in the system of the threefold Vedic knowledge as expounded by his master, that he could say of him: ‘ What I know that you know, and what you know that I know. ‘.
4. And Pokkharasadi told Ambattha the news, and said : `Come now, dear Ambattha, go to the SamanaGotama, and find out whether the reputation so noised abroad regarding him is in accord with the facts or not, whether the Samana Gotama is such as they say or not ‘. 5. `But how. Sir, shall I know whether that is so or not ?’ ‘ There have been handed down, Ambattha, in our mystic verses thirty-two bodily signs of a great man,—signs which, if a man has, he will become one of two things, and no other. If he dwells at home he will become a sovereign of the world, a righteous king, bearing rule even to the shores of the four great oceans, a conqueror, the protector of his people, possessor of the seven royal treasures. And these are the seven treasures that he has the Wheel, the Elephant, the Horse, the Gem, the Woman, the Treasurer, and the Adviser as a seventh. And he has more than a thousand sons, heroes, mighty in frame, beating down the armies of the foe. And he dwells in complete ascendancy over the wide earth from sea to sea, ruling it in righteousness without the need of baton or of sword. But if he go forth from the household life into the house less state, then he will become a Buddha who removes the veil from the eyes of the world. Now I, Ambattha, am a giver of the mystic verses; you have received them from me. ‘
6. ‘ Very good Sir, said Ambattha in reply; and rising from his seat and paying reverence to Pokkharasadi, he mounted a chariot drawn by mares, and proceeded, with a retinue of young Brahmans, to the Ikkhanankala Wood. And when he had gone on in the chariot as far as the road was practicable for vehicles, he got down, and went on, into the park, on foot.
7. Now at that time a number of the brethren were walking up and down in the open air. And Ambattha went up to them and said: ‘where may the Venerable Gotama be lodging now? We have come hither to call upon him.’
8. Then the brethren thought: This young Brahman Ambattha is of distinguished family, and a pupil of the distinguished Brahman Pokkharasadi. The Blessed One will not find it difficult to hold conversation with such.’ And they said to Ambattha : ‘There Gotama is lodging, where the door is shut, go quietly up and enter the porch gently, and give a cough, and knock on the crossbar. The Blessed One will open the door for you.’
9. Then Ambattha did so. And the Blessed One opened the door, and Ambattha entered in. And the other young Brahmans also went in; and they exchanged with the Blessed One the greetings and compliments of politeness and courtesy, and took their seats. But Ambattha, walking about, said something or other of a civil kind in an off-hand way, fidgetting about the while, or standing up, to the Blessed One sitting there.
10. And the Blessed One said to him ; ‘Is that the way, Ambattha, that you would hold converse with aged teachers, and teachers of your teachers well stricken in years, as you now do, moving about the while or standing, with me thus seated ? ‘
11. `Certainly not, Gotama. It is proper to speak, with a Brahman as one goes along only when the Brahman himself is walking and standing to a Brahman who stands, and seated to a Brahman who has taken his seat, or reclining to a Brahman who reclines. But with shavelings, sham friars, menial black fellows, the off scouring of our kinsman’s heels—with them I would talk as I now do to you.‘
‘ But you must have been wanting something, Ambattha, when you come here. Turn your thoughts rather to the object you had in view when you came. This young Brahman Ambattha is ill bred, though he prides himself on his culture ; what can this come from except from want of training?’
12. Then Ambattha was displeased and angry with the Blessed One at being called rude; and at the thought that the Blessed One was vexed with him, he said, scoffing, jeering, and sneering at the Blessed One: ‘ Rough is this Sakya breed of yours, Gotama, and rude, touchy is this Sakya breed of yours and violent. Menials, mere menials, they neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to Brahmans. That, Gotama, is neither fitting, nor is it seemly.’ Thus did the young Brahman Ambattha for the first time charge the Sakyas with being menials.
13. `But in what then, Ambattha, have the Sakyas given you offence?‘
Once, Gotama, I had to go to Kapilvastu on some business or other of Pokkharasadi’s, and went into the Sakyas’ Congress Hall. Now at that time there were a number of Sakyas, old and young, seated in the hall on grand seats, making merry and joking together, nudging one another with their fingers; and for a truth, methinks, it was I myself that was the subject of their jokes; and not one of them even offered me a seat. That, Gotama, is neither fitting, nor is it seemly, that the Sakyas, menials, as they are, mere menials, should neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to Brahmams.”
Thus did the young Brahman Ambattha for the second time charge the Sakyas with being menials.
14. ‘ Why a quail Ambattha, little hen bird tough she be, can say what she likes in her own nest. And there the Sakyas are at their own home, in Kapilvastu. It is not fitting for you to take offence at so trifling a thing.’
15. `There are these four grades, Gotama,—the nobles, the Brahmans, the trades folk, and the work-people. And of these four, three—the nobles, the trades folk, and workpeople—are, verily, but attendants on the Brahmans. So, Gotama, that is neither fitting nor is it seemly, that the Sakyas, menials as they are, mere menials should neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to the Brahmans.’
1* Thus did the young Brahman Ambattha for the third time charged the sakyes with being menials.
16. Then the Blessed One thought thus: ‘ This Ambattha is very set on humbling the Sakyas with his charge of servile origin. What if I were to ask him as to his own lineage.’ And he said to him:
`And what family do you then, Ambattha, belong to?’ ‘ Yes, but if one were to follow up your ancient name and lineage, Ambattha, on the father’s and the mother’s side, it would appear that the Sakyas were once your masters, and that you are the offspring of one of their slave girls. But the Sakyas trace their line back to Okkaka the kings.’
‘ Long ago, Ambattha, King Okkaka, wanting to divert the succession in favour of the son of his favourite queen, banished his elder children-Okkamukha,Karanda,Hatthinika, and Sinipura-from the land. And being thus banished they took up their dwelling on the slopes of the Himalaya, on the borders of a lake where a mighty oak tree grew. And through fear of injuring the purity of their line they intermarried with their sisters.
Now Okkaka the king asked the ministers at his court :“Where, Sirs, are the children now?”
‘There is a spot, Sire, on the slopes of the Himalaya, on the borders of a lake, where there grows a mighty oak (sako). There do they dwell. And lest they should injure the purity of their line they have married their own (sakahi) sisters.’
‘ Then did Okkaka the king burst forth in admiration: “Hearts of oak (sakya) are those young fellows! Right well they hold their own (parama sakya)!“
`That is the reason, Ambattha, why they are known as Sakyas. Now Okkaka had slave girl called Disa. She gave birth to a black baby. And no sooner was it born than the little black thing said, “Wash me, mother. Bathe me, mother. Set me free, mother of this dirt. So shall I be of use to you.”
Now, just as now, Ambattha, people call devils, “devils“, so then they called devils. “black fellows“(kanhe). And they said, “This fellow spoke as soon as he was born.’Tis a black thing (Kanha) that is born, a devil has been born!“ And that is the origin, Ambattha, of the Kanhayanas. He was the ancestor of the Kanhayanas. And thus is it, Ambattha, that if one were to follow up your ancient name and lineae, on the father’s and on the mother’s side, it would appear that the Sakyas were once your masters, and that you are the offspring of one of their slave girls.’
17. When he had thus spoken the young Brahmans said to the Blessed One : ‘ Let not the Venerable Gotama, humble Ambattha too sternly with this reproach of being descended from a slave girl. He is well born, Gotama, and of good family; he is versed in the sacred hymns, an able reciter, a learned man. And he is able to give answer to the Venerable Gotama in these matters.
18. Then the Blessed One said to them: Quite so. If you thought otherwise, then it would be for you to carry on our discussion further. But as you think so, let Ambattha himself speak.’
19. ‘ We do not think so ; and we will hold our peace. Ambattha is able to give answer to the venerable Gotama in these matters.’
20. Then the Blessed One said to Ambattha the Brahman: `Then this further question arises, Ambattha, a very reasonable one which even though unwillingly, you should answer. If you do not give a clear reply, or go off upon another issue, or remain silent, or go away, then your head will split in pieces on the spot. What have you heard, when Brahmans old and well stricken in years, teachers of yours or their teachers, were talking together, as to whence the Kanhayanas draw their origin, and who the ancestor was to whom they trace themselves back? ‘
And when he had thus spoken Ambattha remained silent. And the Blessed One asked the same question again. And still Ambattha remained silent. Then the Blessed One said to him: ‘ You had better answer, now, Ambattha. This is no time for you to hold your peace. For whosoever, Ambattha, does not, even up to the third time of asking, answer a reasonable question put by a Tathagata (by one who has won the truth), his head splits into pieces on the spot.’
21. Now at that time the spirit who bears the thunderbolt stood over above Ambattha in the sky with a mighty mass of iron, all fiery, dazzling, and aglow, with the intention, if he did not answer, there and then to split his head in pieces. And the Blessed One perceived the spirit bearing the thunderbolt, and so did Ambattha the Brahman. And Ambattha on becoming aware of it, terrified,startled, and agitated, seeking safety and protection and help from the Blessed One, crouched down besides him in awe, and said :‘What was it the Blessed One said ? Say it once again ! ‘
`What do you think. Ambattha? What have you heard, when Brahmans old and well stricken in years, teachers of yours or their teachers, were talking together, as to whence the Kanhayanas draw their origin, and who the ancestor was to whom they trace themselves back?’
`Just so, Gotama, did I hear, even as the VenerableGotamahath said. That is the origin of the Kanhayana, and that the ancestor to whom they trace themselves back.’
22. And when he had thus spoken the young Brahmans fell into tumult, and uproar, and turmoil: and said : `Low born they say, is Ambattha the Brahman: his family, they say is not of good standing: they say he is descended from a slave girl: and the Sakyas were his masters. We did not suppose that the Samana Gotama whose words are righteousness itself, was not a man to be trusted! ‘
23. And the Blessed One thought: ‘They go too far these Brahmans in their depreciation of Ambattha as the offspring of a slave girl. Let me set him free from their reproach. And he said to them :Be not too severe in disparaging Ambattha the Brahman on the ground of his descent. That Kanha became a mighty seer. He went into the Dekkan there he learnt mystic verses, and returning to Okkaka the king, he demanded his daughter Madda-rupi in marriage, To him the king in answer said: “Who forsooth is this fellow who son of my slave girl as he is asks for my daughter in marriage:” and angry and displeased, he fitted an arrow to his bow. But neither could he let the arrow fly nor could he take it off the string again.
Then the ministers and courtiers went to Kanha the seer, and said : “et the king go safe, Sir, let the king go safe.”
“The king shall suffer no harm. But should he shoot the arrow downwards, then would the earth dry up as far as his realm extends.” “ Let the king, Sir, go safe, and the country too.” “The king shall suffer no harm, nor his land. But should he shoot the arrow upwards, the god would not rain for seven years as far as his realm extends.”
“ Let the king, Sir, go safe, and the country too.” “The king shall suffer no harm nor his land. But should he shoot the arrow upwards, the god would not rain for seven years as far as his realm extends.”
“Let the king, Sir, go safe, and the country too: and let the god rain.”
“The king shall suffer no harm, nor the land either, and the god shall rain. But let the king aim the arrow at his eldest son. The prince shall suffer no harm, not a hair of him shall be touched.”
‘Then, O Brahmans, the ministers told this to Okkaka, and said: “ Let the king aim at his eldest son. He will suffer neither harm nor terror.” And the king did so, and no harm was done. But the king, terrified at the lesson given him, gave the man his daughter Madda-rupi as wife. You should not, 0 Brahmans, be too severe to disparage Ambattha in the matter of his slave-girl ancestry. That Kanha was a mighty seer.’
24. Then the Blessed One said to Ambattha :‘What think you, Ambattha? Suppose a young Kshatriya should have connection with a Brahman maiden, and from their intercourse a son should be born. Now would the son thus come to the Brahman maiden through the Kshatriya youth receive a seat and water (as token of respect) from the Brahmans? ` Yes, he would. Gotama.’
` But would the Brahmans allow him to partake of the feast offered to the dead. or of the food boiled in milk. or of the offerings to the gods. or of food sent as a present ?‘ ` Yes. they would Gotama. ‘
`But would the Brahmans teach him their verses or not?’‘They would Gotama.’‘Butwould he be shut off or not from their women?’ ‘ Hewould not be shut off.’
Because he is not of pure descent on the mother’s side.’ 25. ‘Then what think you Ambattha? Suppose a Brahman youth should have connection with a Kshatriya maiden, and from their intercourse a son should be born. Now would the son come to the Kshatriya maiden through the Brahman youth receive a seat and water (as token of respect) from the Brahmans?‘ ‘Yes, he would, Gotama.’
‘ But would the Brahmans allow him to partake of the feast offered to the dead, or of food boiled in milk, or of an offering to the gods, or of food sent as a present? ‘ ‘ Yes, they would, Gotama.’
‘ But would the Brahmans teach him their verses or not ?’ ‘They would, Gotama.’
‘ But would the Kshatriyas allow him to receive the consecration ceremony of a Kshatriya. ‘ `Certainly not, Gotama.‘ ‘Why not that ?’
‘ Because he is not of pure descent on the father’s side.’ 26. ‘ Then, Ambattha, whether one compares women with women, or men with men, the Kshatriyas are higher and the Brahmans inferior.
‘ And what think you, Ambattha ? Suppose the Brahmans, for some offence or other, were to outlaw a Brahman by shaving him and pouring ashes over his head, were to banish him from the land from the township. Would he be offered a seat or water among the Brahmans ? ‘ ‘ Certainly not, Gotama.’
‘ Or would the Brahmans allow him to partake of the food offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present ? ‘ ‘ Certainly not, Gotama.’
‘ Or would the Brahmans teach him their verses or not ? ‘ `Certainly not, Gotama.’
`And would he be shut off, or not, from their women ?’ ‘He would be shut off.’
27. `But what think you, Ambattha? If the Kshatriyas had in the same way outlawed a Kshatriya and banished him from the land or the township, would he, among the Brahmans, be offered water and a seat ? ‘ `Yes, he would, Gotama.’
‘ And would he be allowed to partake of the food offered to the dead, or of the food boiled in milk, or of the offerings to the gods. or of food sent as a present ?’
`And would he beshut off, or not from their women ?’ ‘ He would not, Gotama.’
` But thereby, Ambattha, the Kshatriya would have fallen into the deepest degradation, shaven as to his head, cut dead with the ash-basket, banished from land and townships. So that, even when a Kshatriya has fallen into the deepest degradation, still it holds good that the Kshatriyas are higher, and the Brahmans inferior.
28. ‘ Moreover it was one of the Brahma gods, Sanam-kumara, who uttered this stanza.’
“The Kshatriya is the best of those among this folk who put their trust in lineage.
But he who is perfect in wisdom and righteousness, he is the best among gods and men.“
`Now this stana, Ambattha, was well sung and not ill sung by the Brahma Sanam-kumarawell said and not ill said full of meaning and not void thereof. And I too approve it, ` I also ‘ Ambattha says:
“The Kshatriya is the best of those among this folk who put their trust in lineage,
But he who is perfect in wisdom and righteousness, he is the best among gods and men.”
HERE ENDS THE FIRST PORTION FOR RECITATION
1. `But what Gotama is the righteousness and what the wisdom spoken of in that verse?’
`In the supreme perfection in wisdom and righteousness, Ambattha. there is no reference to the question either of birth, or of lineage, or of the pride which says: “ You are held as worthy as I “, or “ You are not held as worthy as I“. It is wherethe talk is of marrying, or giving in marriage, that reference is made to such things as that. For whosoever, Ambattha, are in bondage to the notions of birth or of lineage, or to the pride of social position, or of connection by marriage. They are far from the best wisdom and righteousness. It is only by having got rid of all such bondage that one can realise for himself that supreme perfection in wisdom and in conduct.
2. `But what Gotama is that conduct, and what that wisdom ?’ [Here follow, under ‘Morality‘(Sila)]
The introductory paragraphs (40 42 of the ‘Samanaphala’ pp. 62. 63 of the text) on the appearanceof a Buddha, his preaching the conversion of a hearer,and his renunciation of the world: then come,
1. The Silas above pp. 4-12 (8-27) of the text. Only the refrain differs. It runs here, at the end of each clause, through the whole of this repeated passage: `This is reckoned in him as morality.’ Then under ‘Conduct‘(Karuna).
2. The paragraph on `Confidence,’ above, p. 69 of the text 63. The refrain from here onwards. This is reckoned to him as conduct.
3. The paragraph on `Guarded is the door of the senses’ above. p. 70 of the text, 64.
4. The paragraph on `Mindful and self-possessed,’ above, p. 70 of the text 65.
5. The paragraph on `Content,’ above. p. 71 of the text, 66.
6. The paragraph on `Solitude,’ above, p. 71 of the text, 67.
7. The paragraphs on the ‘ Five Hindrances,’ above pp, 71-2 of the text, 68-74.
8. The paragraphs on the `Four Rapt Contemplations’ above, 73-76, pp. 75-82. The refrain at the end of each of them (’ higher and better than the last ‘) is here of course, to be read not as higher fruit of the life of a recluse, but as higher conduct.
9. The Paragraphs on `Insight arising from Knowledge‘(Nana-dassanam), above, p. 76 of the text, 83, 84. The refrain from here onwards is: `This is reckoned in him as wisdom, and it is higher and sweeter than the last.’
10. The paragraphs on the ‘ Mental Image,‘above, p. 77 of the text 85, 86.
11. The paragraphs on `Mystic Gifts’ (lddhi), above, p. 77 of the text, 87, 88.
13. The paragraphs on ‘ Knowledge of the hearts of others ‘ (Kato-pariya-nanam) above p. 79 of the text 91, 92.
14. The paragraphs on `Memory of one’s own previous births’ (Pubbe-nivasa-anussati-nama) above, p. 81 of the text, 93, 94.
15. The paragraph on the `Divine Eye‘(Dibbakakkhu), above, p. 82 of the text, 95, 96.
16. The paragraphs on the `Destruction of the Deadly Floods’ (AsavanamKhaya-nanam), above, p. 83 of the text. 97, 98.
‘ Such a man, Ambattha, is said to be perfect in wisdom, perfect in conduct, perfect in wisdom and conduct. And there is no other perfection in wisdom and conduct higher and sweeter than this.’
3. `Now, Ambattha, to this supreme perfection in wisdom and goodness there are Four Leakages. And what are the four?’
`In case, Ambattha any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, with his yoke on his shoulder (to carry fire-sticks, a water-pot, needles, and the rest of a mendicant friar’s outfit), should plunge into the depths of the forest, vowing to himself: “I will henceforth be one of those who live only on fruits that have fallen of themselves “— then, verily, he turns that out worthy only to be a servant unto him that hath attained to wisdom and rightsouness.’
`And again, Ambattha in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, taking a hoe and a basket with him, should plunge into the depths of the forest, vowing to himself: “I will henceforth be one of those who live only on bulbs and roots of fruits.” Then, verily he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness.’
`And again Ambattha in case any recluse or Brahman without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and roots and fruits, should build himself a fire shrine near the boundaries of some village or some town and there dwell serving the fire-god, then verily he turns out worthy only to be a servant unto him that hath attained to wisdom and righteousness.’
`And again Ambattha in case any recluse or Brahman without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and roots and fruits, and without having attained to serving the fire-god, should build himself a foundered almshouse at a crossing where four high roads meet, and dwell‘ there, saying to himself: “Whosoever, whether recluse or Brahman shall pass here, from either of these four directions, him will I entertain according to my ability and according to my power—then, verily, he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness.’
`These are the Four Leakage, Ambattha, to supreme perfection in righteousness and conduct.’
4. `Now what think you, Ambattha? Have you, as one of a class of pupils under the same teacher, been instructed in this supreme perfection of wisdom and conduct ?‘
Not that, Gotama. How little is it that I can profess to have learnt! How supreme this perfection of wisdom and conduct! Far is it from me to have been trained therein?’
‘Then what think you, Ambattha? Although you have not thoroughly attained unto this supreme perfection of wisdom and goodness, have you been trained to take the yoke upon your shoulders. and plunge into the depths of the forest as one who would fain observe the vow of living only on fruits fallen of themselves ?’ `Not even that, Gotama’.
`Then what think you Ambattha? Althougn you have not attained unto this supreme perfection of wisdom and goodness, nor have attained to living on fruits fallen of themselves, have you been trained to take hoe and basket, and plunge into the depths of the forest as one who would fain observe the vow of living only on bulbs and roots and fruits? ‘ ‘Not even that, Gotama’
`Then what think you, Ambattha? Althougn you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attained to living on bulbs and roots and fruits, have you been taught to build yourself a fire-shrine on the borders of some village or some town. and dwell there as one who would fain serve the fire-god ?’ ‘Not even that, Gotama.’
‘ Then what think you, Ambattha ? Although you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attained to living on bulbs and roots and fruits, and have not attained to serving the firegod, have you been taught to build yourself a four-dooredalmshouse at a spot where four high roads cross, and dwell there as one who would fain observe the vow to entertain whosoever might pass that way, from any of the four directions, according to your ability and according to your power ?’ ‘ Not even that, Gotama.’
5. ‘ So then you, Ambattha, as a pupil, have fallen short of due training, not only in the supreme wisdom and conduct, but even in any one of the Four Leakages by which the complete attainment thereof is debarred. And your teacher too, the BrahmanPokkharasadi, has told you this saying :“Who are these shavelings, sham friars, menial black fellows, the offscouring of our kinsman’s heels, that they should claim converse with Brahmans versed in the threefold Vedic Lore!“he himself not having even fulfilled any one even of these lesser duties (which lead men to neglect the higher ones). See, Ambattha, how deeply your teacher the BrahmanPokkharasadi has herein done you wrong.’
6. ‘And the Brhman Pokkharasadi Ambattha, is in the enjoyment of a grant from Pasenadi, the king of Kosala. But the king does not allow him to come into his presence. When he consults with him he speaks to him only from behind a curtain. How is it, Ambattha, that the very King, from whom he accepts this pure and lawful maintenance, King Pasendadi of Kosala, does not admit him to his presence? See, Ambattha, how deeply your teacher the Brahman Pokkharasadi, has herein done you wrong.’
7. ` Now what think you, Ambattha ? Suppose a king, either seated on the neck of his elephant or on the back of his horse, or standing on the footrug of his chariot, should discuss some resolution of state with his chiefs or princes, and suppose as he left the spot and stepped on one side, a workman (Sudra) or the slave of a workman should come up and. standing there, should discuss the matter, saying: “Thus and thus said Pasendadi the King.” Although he should speak as the king might have spoken, or discuss as the king might have done, would he thereby be the king, or even as one of his officers ? ‘ ‘Certainly not, Gotama.’
8. `But just so, Ambattha, those ancient poets (Rishis) of the Brahmans, the authors of the verses, the utterers of the verses whose ancient form of words so chanted, uttered, or composed the Brahmans of to-day chant over again and rehearse, intoning or reciting exactly as has been intoned or recited—to wit, Atthaka,Vamaka,Vamadeva, Yamataggi,Angirasa,Bharadvaja,Vasettha,Vessamitta,Kassapa, and Bhagu—though you can say : ‘ I as a pupil know by heart their verses `that you should on that account by a Rishi, or have attained to the state of a Rishi—such a condition of things has no existence! ‘
9. `Now what think you, Ambattha? What have you heard when Brahmans. old and well stricken in years, teachers of yours of their teachers, were talking together—did those ancient Rishis whose verses you so chant over and repeat, parade about well groomed, perfumed, trimmed as to their hair and beard adorned with garlands and gems, clad in white garments, in the full possession and enjoyment of the five pleasures of sense, as you and your teacher too, do now ?’ ‘Not that, Gotama.’
‘ Or did they live, as their food, on boiled rice of the best sorts, from which all the black specks had been sought out and removed, and flavoured with sauces and curries of various kind as you, and your teacher too, do now ? ‘ `Not that, Gotama.’
Or were they waited upon by women with fringes and furbelows round their loins, as you, and your teacher too, do now?
` Or did they go about driving chariots, drawn by mares with plaited manes and tails, using long wands and goads the while, as you and your teacher too, do now?’ ‘Not that Gotama.”
`Or did they have themselves guarded in fortified towns, with moats dug out round them and crossbars let down before the gates, by men girt with long swords, as you, and your teacher too, do now?’ ‘ Not that Gotama.’
10. `So then, Ambattha, neither are you a Rishi, nor your teacher, nor do you live under the conditions under which the Rishis lived. But whatsoever it may be, Ambattha, concerning which you are in doubt or perplexity about me, ask me as to that, I will make it clear by explanation.’
11.. Then the Blessed One went forth from his chamber, and began to walk up and down that Ambattha did the same. And as he thus walked up and down, following the Blessed One, he took stock of the thirty-two signs of a great man, whether they appeared on the body of the Blessed One or not. And he perceived them all save only two. With respect to those two—the concealed member and the extent of tongue—he was in doubt and perplexity, not satisfied not sure.
12. And the Blessed One knew that he was so in doubt. And he so arranged matters by his Wondrous Gift that Ambattha the Brahman saw how that part of the Blessed One that ought to be hidden by clothes was enclosed in a sheath. And the Blessed One so bent round his tongue that he touched and stroked both his ears, touched and stroked both his nostrils, and the whole circumstance of his forehead he covered with his tongue.
And Ambattha, the young Brahman, thought: `The Samana Gotama is endowed with the thirty-two signs of a great man, with them all, not only with some of them.’ And he said to the Blessed One : ‘ And now, Gotama, we would fain depart. We are busy and have much to do.’
And Ambattha mounted his chariot drawn by mares, and departed thence.
13. Now at that time the Brahman Pokkharasadi had gone forth from Ukkattha with a great retinue of Brahmans, and was seated in his own pleasance waiting there for Ambattha. And Ambattha came on to the pleasance. And when he had come in his chariot as far as the path was practicable for chariots, he descended from it, and came on foot to where Pokkharasadi was, and saluted him, and look his seat respectfully on one side. And when he was so seated, Pokkharasadi said to him.
14. `Well. Ambattha! Did you see the Blessed One ?’ ‘ Yes, Sir, we saw him.’
`Well! is the Venerable Gotama so as the reputation about him I told you of declares, and not otherwise. Is he such a one, or is he not ?’
`He is so, Sir, as his reputation declares, and not otherwise. Such is he, not different. And he is endowed with the thirty-two signs of a great man, with all of them, not only with some.’ ‘ And did you have any talk, Ambattha, with the Samana Gotama ?’ ‘Yes, Sir, I had.’ ‘And how did the talk go?’
Then Ambattha told the Brahman Pokkharasadi all the talk that he had with the Blessed One.
15. When he had thus spoken, Pokkharasadi said to him : `Oh, you wiseacre! Oh! you dullard! Oh! you expert, forsooth, in our threefold Vedic Lore! A man, they say, who should carry out his business thus, must, on the dissolution of the body, after death, be reborn into some dismal state of misery and woe. What could the very points you pressed in your insolent words lead up to, if not to the very disclosures the venerable Gotama made? What a wiseacre, what a dullard : what an expert, forsooth, in our threefold Vedic lore!’ And angry and displeased, he struck out with his foot, and rolled Ambattha over. And he wanted, there and then, himself to go and call on the Blessed One.
1. But the Brahmanas there spake thus to Pokkharasadi: `It is much too late. Sir, today to go to call on the Samana Gotama. The venerable Pokkharasadi can do so tomorrow.
So Pokkharasadi had sweet food, both hard and soft, made ready at his own house, and taken on wagons, by the light of blazing torches, out to Ukkattha. And he himself went on to the Ikkhanankala Wood, driving in his chariot as far as the road was practicable for vehicles and then going on foot, to where the Blessed One was. And when he had exchanged with the Blessed One the greetings and compliments of politeness and courtesy, he took his seat on one side, and said to the Blessed One :
17. ‘ Has our pupil Gotama the young Brahman Ambattha, been here ? ‘ `Yes. Brahman, he has.’
`And did you, Gotama, have any talk with him?’ ‘ Yes. Brahman, I had.’
`And on what wise was the talk that you had with him ?’ 18. Then the Blessed One told the BrahmanPokkharasadi all the talk that had taken place. And when he had thus spoken Pokkharasadi said to the Blessed One :
`He is young and foolish,Gotama, that young Brahman Ambattha. Forgive him. Gotama’‘
`Let him be quite happy, Brahman, that young Brahman Ambattha‘ 19. And the Brahman Pokkharasadi took stock, on the body of the Blessed One, of the thirty two marks of a Great Being. And he saw them all plainly, save only two. As to two of them the sheath concealed member and the extensive tongue he was still in doubt and undecided. But the Blessed One showed them to Pokkharasadi, even as he had shown them to Ambattha. And Pokkharasadi perceived that the Blessed One was endowed with the thirty two marks of a Great Being, with all of them, not only with some. And he said to the Blessed One:`May the venerable Gotama grant me the favour of taking his tomorrow’s meal with me and also the members of the Order with him ‘ And the Blessed One accepted, by silence, his request.
20. Then the Brahman Pokkharasadi seeing that the Blessed One had accepted, had (on the morrow) the time announced to him : `It is time. Oh Gotama, the meal is ready.‘ And the Blessed One who had dressed in the early morning, put on his outer robe, and taking his bowl with him, went with the brethren to Pokkharasadi’s house, and sat down on the seat prepared for him. And Pokkharasadi the Brahman. satisfied the Blessed One, with his own hand with sweet food, both hard and soft, until he refused any more, and the young Brahmans the members of the Order. And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Pokkharasadi took a low seat, and sat down beside him.
21. Then to him thus seated the Blessed One discoursed in due order ; that is to say he spoke to him of generosity, of right conduct, of heaven, of the danger, the vanity, and the defilement of lusts, of the advantages of renunciation. And when the Blessed One saw that Pokkharasadi the Brahman, had become prepared, softened, unprejudiced, upraised, and believing in heart, then he proclaimed the doctrine the Buddhas alone have won ; that is to say, the doctrine of sorrow, of its origin, of its cessation, and of the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Pokkharasadi the Brahman, obtain, even while sitting there, the pure and spotless Eye for the Truth, and he knew: `Whatsoever has a beginning in that is inherent also the necessity of dissolution.’
22. And then the BrahmanPokkarasadi as one who had seen the Truth, had mastered it, understood it, dived deep down into it, who had passed beyond doubt and put away perplexity and gained full confidence, who had become dependent on no other man for his knowledge of the teaching of the Master, addressed the Blessed One and said :
`Most excellent Oh Gotama (are the words of thy mouth), most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms,—just even so, Lord, has the truth been made known to me, in many a figure, by the venerable Gotama. And I, Oh Gotama, with my sons, and my wife, and my people, and my companions, betake myself to the venerable Gotama as my guide, to the truth, and to the Order. May the venerable Gotama accept me as a disciple, as one who from this day forth, as long as life endures, has taken him as his guide. And just as the venerable Gotama visits the families of others, his disciples at Ukkatha, so let him visit mine. Whosoever there may be there, of Brahmans or their wives, who shall pay reverence to the venerable Gotama or stand up in his presence, or offer him a seat or water, or take delight in him, to him that will be for long, a cause of weal and bliss.’
In the matter of his opposition to Caste, Buddha practised what he preached. He did what the Aryan Society refused to do. In the Aryan Society the Shudra or low caste man could never become a Brahman. But Buddha not only preached against caste but admitted the Shudra and the low caste to the rank of a Bhikku who held the same rank in Buddhism as the Brahman did in Brahmanism. As RhysDavis points out: (Quotation not given)
In the first place, as regards his own Order, over which alone he had complete control, he ignores completely and absolutely all advantages or disadvantages arising from birth, occupation, and social status, and sweeping away all barriers and disabilities arising from the arbitrary rules of mere ceremonial or social impurity.
One of the most distinguished members of his Order, the very one of them who was referred to as the chief authority after Gotama himself, on the rules of the Order, was Upali, who had formerly been a barber. one of the despised occupations. So Sunita, one of the brethren whose verses are chosen for insertion in the TheraGatha, was a Pukkusa. one of the low tribes. Sati, the profounder of a deadly heresy, was of the sons of the fisher folk, afterwards a low caste, and even then an occupation, on account of its cruelty, particularly abhorred. Nanda was a cowherd. The two Panthakas were born out of wedlock, to a girl of good family through intercoure with a slave (so that by the rule laid down in Manu 31. they were actually outcasts). Kapa was the daughter of a deer-stalker,Punna and Punnika had been slave girls. Sumangalamata was daughter and wife to workers in rushes, and Subha was the daughter of a smith. More instances could doubtless be quoted and others will become known when more texts are published.
It does not show much historical insight to sneer at the numbers as small, and to suggest that the supposed enlightenment or liberality was mere pretence. The facts speak for themselves; and the percentage of low-born members of the Order was probably in fair proportion to the percentage of persons belonging to the despised jatis and sippas as compared with the rest of the population. Thus of the Theris mentioned in the Theri Gatha we know the social position of sixty, of whom five are mentioned above that is, 81/2 per cent of the whole number were base-born. It is most likely that this is just about the proportion which persons in similar social rank bore to the rest of the population.
Just as Buddha levelled up the position of the Shudras and the low caste men by admitting them to the highest rank namely that of Bhikkus, he also levelled up the position of women. In the Aryan Society women were placed on the same position as the Shudras and in all Aryan literature women and Shudras are spoken of together as persons belonging to the same status. Both of them were denied the right to take Sanyas as Sanyas was the only way open to salvation. Women and Shudras were beyond salvation. Buddha broke this Aryan rule in the case of women as he did in the case of the Shudras. Just as a Shudra could become a Bhikku so a woman could become a nun. This was taking her to the highest status then conceivable in the eyes of the Aryan Society.
Another issue on which Buddha fought against theleaders of the Aryan Society was the issue of the Ethies of teachers and teaching. The leaders of the Aryan Society held the view that learning and education was the privilege of the Brahmins, Kshatriyas and Vaishyas. The Shudras were not entitled to education. They insisted that it would be danger to social order if they taught women or any males not twice-born. Buddha repudiated this Aryan doctrine. As pointed out by RhysDavis on this question is “That everyone should be allowed to learn; that everyone, having certain abilities, should be allowed to teach ; and that, if he does teach, he should teach all to all ; keeping nothing back, shutting no one out.“ In this connection reference may be made to the dialogue between Buddha and the BrahmanLohikka and which is known as the Lohikka Sutta.
LOHIKKA SUTTA
(Some points in the Ethics of Teaching)
1. Thus have I heard. The Exalted One, when once passing on a tour through the Kosala districts with a great multitude of the members of the Order, with about five hundred Bhikshus, arrived at Salavatika. (Village surrounded by a row of Sala trees). Now at that time Lohikka the Brahman was established at Salavatika, a spot teeming with life, with much grassland and woodland and corn, on a royal domain granted him by King Pasenadi of Kosala, as a royal gift, with power over it as if he were the king.
2. Now at that time Lohikka the Brahman was thinking of harbouring the following wicked view; `Suppose that a Samana or a Brahmana have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others) ; it is a form of lust. For what can one man do for another?’
Now Lohikka the Brahman heard the news: `They say that the SamanaGotama, of the sons of the Sakyas, who went out from the Sakya clan to adopt the religious life, has now arrived, with a great company of the brethren of his Order, on his tour through the Kosala districts, at Salavatika. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad : that Exalted One is an Arhat, fully awakened, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, an exalted one, a Buddha. He, by himself thoroughly knows, and sees as it were face to face. This universe-including the worlds above of the gods, the Brahmans and the Maras; and the world below with its Samanas and Brahmans. Its princes and peoples and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in consummation, doth he proclaim both in the spirit
and in the letter. The higher life doth he make known in all its fullness, and in all its purity. And good is it to pay visists to Arhats like that.’
4. Then Lohikka the Brahman said to Bhesika the barber, ‘Come now, good Bhesika, go where the SamanaGotama is staying, and on your arrival, ask in my name as to whether his sickness and indisposition as abated, as to his health and vigour and condition of ease; and speak thus :“May the venerable Gotama, and with him the brethren of the order, accept the tomorrow’s meal from Lohikka the Brahman.”
5. ‘Very well, Sir, ‘said Bhesika the barber, acquiescing in the word of Lohikka the Brahman and did so even as he had been enjoined. And the Exalted One consented, by silence, to his request.
6. And when Bhesika the barber perceived that the Exalted One had consented, he rose from his seat and passing the Exalted One with his right hand towards him, went to Lohikka the Brahman, and on his arrival spake to him thus :
‘We addressed that Exalted One. Sir. in your name, even as you commanded. And the Exalted One hath consented to come.’
7. Then Lohikka the Brahman, when the night had passed made ready at his own dwelling place sweet food, both hard and soft, a.nd said to Bhesika the barber: ‘Come now, good Bhesika, go where the Samana Gotama is staying, and on your arrival, announce the time to him, saying :“ It is time, O Gotama, and the meal is ready.”
‘ Very well, Sir ‘, said Bhesika the barber in assent to the words of Lohikka the Brahman: and did so even as he had been enjoined.
And the Exalted One, who had robed himself early in the morning, went robed, and carrying his bowl with him, with the brethren of the Order, towards Salavatika.
8. Now, as he went, Bhesika the barber walked step by step, behind the Exalted One. And he said to him :
‘The following wicked opinion has occurred to Lohikka the Brahman ; “Suppose that a Samana or a Brahmana have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others) ; it is a form of lust”, Twere well. Sir, if the Exalted One would disabuse his mind thereof. For what can one man do for another ?’
‘That may well be, Bhesika, that may well be.’ 9. And the Exalted One went on to the dwelling-place of Lohikka the Brahman, and sat down on the seat prepared for him. And Lohikka the Brahman satisfied the Order, with the Buddha at its head, with his own hand, with sweet food both hard and soft, until they refused any more. And when the Exalted One had finished his meal, and had cleansed the bowl and his hands, Lohikka the Brahman brought a low seat and sat down beside him. And to him, thus seated the Exalted One spake as follows:
` Is it true what they say, Lohikka, that the following wicked opinion has arisen in your mind ; (and he set forth the opinion as above set I forth)?’‘That is so Gotarna.’
`Then suppose, Lohikka. one were to speak thus: “Lohikka the Brahman has domain at Salavatika. Let him alone enjoy all the revenue and all the produce of Salavatika, allowing nothing to anybody else!“Would the uttererof that speech be danger-maker as touching the men who live in dependance upon you, or not?’ ‘He would be danger-maker, Gotama‘
And making that danger, would he be a person who sympathised with their welfare, or not?’
‘ He would not be considering their welfare, Gotama.’ ‘ And not considering their welfare, would his heart stand fast in love towards them. or in enmity ?’ ‘ In enmity. Gotama.’
‘ But when one’s heart stands fast in enmity, is that unsound doctrine, or sound?’ ‘ It is unsound doctrine, Gotama.’
‘ Now if a man hold unsound doctrine, Lohikka, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.’
11. `Now what think you Lohikka? Is not King Pasenadi of Kosala in possession of Kasi and Kosala?’ ‘ Yes. that is so. Gotama.’
`Then suppose, Lohikka. one were to speak thus : ‘ King Pasenadi of Kosala is in possession of Kasi and Kosala. Let him enjoy all the revenue and all the produce of Kasi and Kosala, allowing nothing to anybody else.” Would the utterer of that speech be a danger-maker as touching the men who live in dependence on King Pasenadi of Kosala both you yourself and others or not ?’ ‘ He would be danger-maker Gotama.’
`And making that danger, would he be a person who sympathised with their welfare, or not?’
‘ He would not be considering their welfare, Gotarna.’ ‘ And not considering their welfare, would his heart stand fast in love toward them, or in enmity ?’ ‘‘In enmity, Gotama.”
‘ But when one’s heart stands fast in enmity, is that unsounddoctrine, or sound ?‘ ‘‘ It is unsound doctrine, Gotama.’ ‘‘ Now if a man hold unsound doctrine, Lohikka, I declare that one
of two future births will be his lot, either purgatory or rebirth as an animal.
12 and 14. `So then, Lohikka, you admit that he who should say that you, being in occupation of Salavatika, should therefore, yourself enjoy all the revenue and produce thereof, bestowing nothing on any one else; and he who should say that King Pasenadi of Kosala, being in power over Kasi and Kosala, should therefore himself enjoy all the revenue and produce thereof, bestowing nothing on any one else— would be making danger for those living in dependence upon you ; or for those you and others living in dependence upon the King. And that those who thus make danger for others, must be wanting in sympathy for them. And that the man wanting in sympathy has his heart set fast in enmity. And that to have one’s heart set fast in enmity is unsound doctrine.
13 and 15. `Then just so, Lohikka, he who should say :“ Suppose a Samana or a Brahamana to have reached up to some good state (of mind), then should he tell no one else about it. For what can one man do for another? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this desire to declare to others, it is a form of lust ;”—just so he, who should say, thus, would be putting obstacles in the way of those clansmen who, having taken upon themselves the Doctrine and Discipline set forth by Him-who-has-won-the-Truth, have attained to great distinction therein—to the fruit of conversion, for instance, or to the fruit of once returning, or to the fruit of never returning, or even to Arhatship—he would be putting obstacles in the way of those who are bringing to fruition the course of conduct that will lead to rebirth in states of bliss in heaven. But putting obstacles in their way he would be out of sympathy for their welfare ; being out of sympathy for their welfare his heart would become established in enmity ; and when one’s heart is established in enmity, that is unsound doctrine. Now if a man hold unsound doctrine, Lohikka, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.
16. `There are these three sorts of teachers in the world, Lohikka, who are worthy of blame ; And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. What are the three?
`In the first place, Lohikka, there is a sort of teacher who has not himself attained to that aim of Samanaship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine (Dhamma) to his hearers, saying : “ This is good for you, this will make you happy.” Then those hearers of his neither listen to him, nor give ear to his words, nor become steadfast in heart through their knowledge thereof; they go their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts, and adding :“You are like one who should make advances to her who keeps repulsing him, or should embrace her who turns her face away from him. Like that, do I say, is this lust of yours (to go on posing as a teacher of men, no one heeding, since, they trust you not). For what, then, can one man do for another ?”
‘This, Lohikka, is the first sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper.
17. ‘In the second place, Lohikka, there is a sort of teacher who has not himself attained to that aim of Samanship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine to his hearers, saying : “This is good for you ;, that will make you happy.” And to him his disciples listen ; they give ears to his words ; they become steadfast in heart by their understanding what is said ; and they go not their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts and adding :“You are like a man who, neglecting his own field, should take thought to weed out his neighbour’s field. Like that, do I say, is this lust of yours (to go on teaching others when you have not taught yourself). For what, then, can one man do for another?”
This, Lohikka, is the second sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth not improper.
18. And again, Lohikka, in the third place, there is a sort of teacher who has himself attained to that aim of Samanaship for the sake of which he left his home and adopted the homeless life. Having himself attained it, he teaches the doctrine to his hearers, saying : “ This is good for you, that will make you happy.” But those hearers of his neither listen to him, nor give ear to his words, nor become steadfast in heart through understanding thereof; they go their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts, and adding; “You are like a man who, having broken through an old bond, should entangle himself in a new one.” Like that, do I say, is this lust of yours (to go on teaching when you have not trained yourself to teach). For what, then, can one man do for another?”
‘This, Lohikka, is the third sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. And these, Lohikka, are the three sorts of teachers of which I spoke.’
19. ‘And when he had thus spoken, Lohikka, the Brahman spake thus to the Exalted One :
‘ But is there, Gotama, any sort of teacher not worthy of blame in the world ? ‘
‘ Yes, Lohikka, there is a teacher not worthy, in the world of blame.’ ‘ And what sort of a teacher, Gotama, is so ? ‘ (The answer is in the words of the exposition set out above in the Samanna-phala, as follows :
1. The appearance of a Tathagata (one who won the truth), his preaching, the conversion of a hearer, his adoption of the homeless state.
2. The minor details of mere morality that he practises.
3. The Confidence of heart he gains from this practice.
4. The paragraph on `Guarded is the door of his Senses.’
5. The paragraph on ‘ Mindful and Self-possessed.’
6.The paragraph on Simplicity of Life, being content with little.
7. The paragraphs on Emancipation, ill-temper, laziness, worry and perplexity.
8. The paragraph on the Joy and Peace that, as a result of this emancipation, fills his whole being.
10. The paragraphs on the Insight arising from Knowledge (the
knowledge of the First Path).
11. The paragraphs on the Realisation of the Four Noble Truths the destruction of the Intoxications—lust, delusions, becomings, and ignorance—and the attainment of Arhatship.) The refrain through and the closing paragraph is : ‘And whosoever the teacher be, Lohikka, under whom the disciple attains to distinction so excellent as that, that, Lohikka is a teacher not open to blame in the world. And whosoever should blame such a one, his rebuke would be unjustifiable, not in accord either with the facts or with the truth, without good ground.’
78. And when he had thus spoken, Lohikka the Brahman said to the Exalted One :
`Just, Gotama, as if a man had caught hold of a man, falling over the precipitous edge of purgatory, by the hair of his head and lifted him up safe back on the firm land—just so have I, on the point of falling into purgatory, been lifted back on to the land by the Venerable Gotama. Most excellent, 0 Gotama, are the words of thy mouth, most excellent? Just as if a man were to set up what has been thrown down, or were to reveal what has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms—just even so has the truth been made known to me, in many a figure, by the Venerable Gotama. And I, even I, betake myself to the Venerable Gotama as my guide, to the Doctrine and to the Order. May the Venerable Gotama accept me as a disciple ; as one who, from this day forth as long as life endures, has taken him as his guide!‘
Online edition of India’s National Newspaper Wednesday, Jun 25, 2008
P.G.R. Sindhia ousted from the BSP
K.V. Subramanya
State unit president Marasandra Muniyappa retained
BANGALORE: Bahujan Samaj Party (BSP) General Secretary P.G.R. Sindhia was “removed” from the party on Tuesday on the grounds that he was “not able to work in coordination with old office-bearers of the party”.
The BSP National General Secretary in-charge of Karnataka and Rajya Sabha member Veer Singh announced that he had removed Mr. Sindhia from the party on the instructions of the BSP President and Uttar Pradesh Chief Minister Mayawati.
When contacted, Mr. Sindhia said his removal from the party had come as a “surprise and shock”. He said he was on a pilgrimage at Kukke Subrahamanya with his family and was totally unaware of the developments.
“After returning to Bangalore, I will find out what has gone wrong and at what level,” he said.
Asked whether he would remain in the BSP, Mr. Sindhia told The Hindu that he would decide on it after ascertaining the facts.
According to sources in the BSP, Ms. Mayawati had decided on revamping the State unit of the party in view of its rout in the Assembly elections and also to strengthen the party ahead of the Lok Sabha elections.
While selecting the new office-bearers, Mr. Sindhia had reportedly tried to accommodate his supporters by ignoring those who had been with the BSP since its inspection. He had not even cleared the list of office-bearers that was sent to him a fortnight ago, sources told The Hindu.
Besides, the BSP central leadership was “unhappy” that in the Assembly elections, Mr. Sindhia could not garner many votes for the party, particularly in those constituencies where he had a good following. The BSP candidate secured around 2,000 votes and lost his security deposit in the Kanakapura constituency from where Mr. Sindhia was elected to the Assembly for six consecutive terms, the sources said.
Mr. Veer Singh, who has been camping in Bangalore for the past two days, is likely to announce the list of new office-bearers of the State unit on Wednesday.
However, Marasandra Muniyappa, who replaced B. Gopal as the State President a few months ago, will continue in the post, sources said.
Mr. Sindhia officially joined the BSP after the dissolution of the previous Assembly in October, severing his three-decade-old association with the Janata Parivar. His relationship with the Janata Dal (Secular) soured after the party joined hands with the Bharatiya Janata Party to form the government in February 2007.
Sindhia expelled from BSP
BANGALORE: Slapping charges of anti-party activities, BSP supremo Mayawati on Tuesday expelled her Karnataka-based national general secretary P G R Sindhia, who was six months old in the outfit.
Taking Sindhia by surprise when he was travelling, the expulsion notice was sent across to the media. “They have accused me of being inactive. I don’t know where and what went wrong. I am surprised as I met Mayawati on May 27,” he told TOI.
After a 35-year association with the Janata Parivar, Sindhia quit to join the BSP on December 23, 2007, at a function attended by Mayawati. Admitting him, Mayawati had said his joining brought strength to the party and also named him as one of the four members from the Karnataka unit to coordinate with the central unit. A former minister in all Janata Parivar governments, Sindhia disassociated himself when JD(S) joined hands with BJP to form a government. Later, he was suspended from JD(S) for anti-party acitivities.
According to BSP sources, Sindhia is reported to have encouraged groupism and was building a core group of his loyalists within the party. “The BSP is cadre-based and does not encourage groupism. Besides, Mayawati was unhappy that he had not put his heart and soul in the assembly elections. In Kanakapura, BSP secured a mere 2,000 votes,” they added. It is learnt Sindhia had taken exception to certain appointments made by Mayawati to the state unit, commenting these should have been done in consultation with him. Following the expulsion, the BSP office has shifted to Dollar’s Colony as the existing premises was given to the party by Sindhia.
International Early Birds Brotherhood Multipurpose Cooperative Society
(IEBBMCS)
For
The Welfare and Ultimate Bliss of Entire Mighty Great Minds
Aims & Objects
To enrol membership for IEBBMCS for the welfare and happiness of all the members in accordance with the Constitution of India through their empowerment by grabbing the master key for distributing the nations wealth to benefit all sections of the society.
Distribution of fertile land to all poor farmers with healthy seeds.
Loan to each and every person who is interested in starting his own business with proper training on latest and most modern successful Trade Practices
To train Government servants to serve the society in a most efficient manner without corruption.
To train members to become leaders for excellent governance.
To train all members on “The Art of Giving” for a happy longevity, beauty, prosperity and Authority.
To create a database of all members with their photos, address, age, and all other necessary information that will serve as Citizens Identity Cards.
To help all members to be in the voters list in order to acquire the Master Key. To strive hard to convert the existing three member Chief Election Commission
as Chief Election Committee, just like any other Parliamentary Committee representing all sections of the society to ensure that all eligible voters in the Country are included in the Voters list with their photo identity for free and fair elections.
To help all members to get genuine Caste Certificates.
To train all members to become media to propagate peace within oneself and harmony with others.
To train all members on the latest trade practices to make them to earn more money for the wholesome desire of propagating the Practicing and the Noble Right path shown by the Blessed, Noble and the Awakened One.
To train and cultivate the habit of early birds
To practice and train on the essential movements of the body, including walking, cycling and swimming for fitness
To practice and train to buy essential qualitative and most economic household articles and commodities
To train to cultivate the best food habits
To train to cultivate the ten disciplines for happy and peaceful life
Through the practice of Noble Eightfold Path
To train to practice meditation such as Pabajja, Vipassana and Zen practice for peace and happiness within oneself and harmony with others to enable to become Great Minds in order to attain the Ultimate Bliss
To enroll minimum two members per street for cultivation of the practice by way of training
Membership Minimum Rs.200 ($100) up to 25% and above of one’s net profit.
Revolution and Counter-Revolution in Ancient India
CHAPTER
3
A
Sunken Priesthood
This
essay is numbered as Chapter III in the file of the Ancient Regime and contains 16
foolscap-typed pages. This Chapter also seems to be left incomplete.—Editors.
The
priestly profession in the ancient Aryan Society was monopolised by the Brahmins. None
except a Brahmin could become a priest. As custodians of religion, the Brahmins were the
guides of the people in moral and spiritual matters. They were to set the standard for
people to follow. Did the Brahmins act up to the standard? Unfortunately,
all the evidence we have, shows that the Brahmins had fallen
to the utmost depth of moral degradation.
A Shrotriya Brahmin was supposed not to keep with him a store
of provision lasting for more than a week. But they had systematically trampled upon this rule and were addicted to the use of the
things stored up ; stores, to wit, of foods, drinks,
clothing, equipages, bedding, perfumes, and curry-stuffs. The Brahmins were addicted to
visiting shows such as :—
They
were addicted to games and recreations; that is to say,
(1)
Games on boards with eight, or with ten rows of squares.
(2)
The same games played by imagining such boardsin the air.
(3)
Keeping going over diagrams drawn on the ground so that one-steps only where one ought to
go.
(4)
Either removing the pieces or men from a help with one’s
nail, or putting them into a heap, in each case without shaking it. He who shakes the
heap, loses.
(5)
Throwing dice.
(6)
Hitting a short stick with a long one.
(7)
Dipping the hand with the fingers stretched out in lac, or red dye, or flour water, and
striking the wet hand on the ground or on a wall, calling out `what shall it be?‘ and showing the form
required—elephants, horses .
(8)
Games with balls.
(9)
Blowing through toy pipes made of leaves.
(10)
Ploughing with toy ploughs.
(11)
Turning summersaults.
(12)
Playing with toy windmills made of palm leaves.
(13)
Playing with toy measures made of palm leaves. (14, 15) Playing with toy carts or toy
bows.
(16)
Guessing at letters traced in the air, or on a playfellow’s back.
(17)
Guessing the playfellow’s thoughts.
(18)
Mimicry of deformities.
They
were addicted to the use of high and large couches ; that is
to say:
(1) Moveable settees, high, and six feet long (Asandi).
(2)
Divans with animal figures carved on the supports (Pallanko).
(3)
Goat’s hair coverings with very long fleece (Gonako).
(4)
Patchwork counterpanes of many colours (Kittaka).
(20)
Sofas with red pillows for the head and feet“. The
Brahmins were addicted to the use of means for adorning and beautifying themselves; that
is to say : Rubbing in scented powders on one’s body, shampooing it, and bathing it, patting the limbs with clubs
after the manner of wrestlers, the use of mirrors, eye-ointments, garlands, rouge,
cosmetics, bracelets, necklaces, walking-sticks, reed cases for drugs, rapiers, sunshades,
embroidered slippers, turbans, diadems, whisks of the yak tail and long-fringed white
robes. The Brahmins were addicted to such low conversation as these :
Tales
of kings, of robbers, of ministers of state ; tales of war,
of terrors, of battles ; talk about foods and drinks,
clothes, beds, garlands, perfumes ; talks about
relationships, equipages, villages, towns, cities and countries ;
tales about women, and about heroes ; gossip at street corners, or places whence water is
fetched ; ghost stories ;desultory talk ; speculations
about the creation of the land or sea, or about existence and non-existence. The Brahmins
were addicted to the use of wrangling phrases: such as:
“You
don’t understand this doctrine and discipline, I do.” “How should you know about
this doctrine and discipline?” “You have fallen into wrong views. It is I who am
in the right.” “ I am speaking to the point, you
are not.” “You are putting last what ought to come
first, and first what ought to come last.“
“What
you’ve ex-cogitated so long, that is all quite upset.” “
You are proved to be wrong.” “ Set to work to
clear your views.” “ Disentangle yourself if you
can.“
The
Brahmins were addicted to taking messages, going on errands, and acting as go-betweens; to
wit, on kings, ministers of state, Kshatriyas,Brahmans, or young men, saying: ‘Go there, come hither, take this with you, bring that from
there.‘
(8)
Offering oblations from a spoon. (9-13) Making offerings to gods of husks, of the red
powder between the grain and the husk, of husked grain ready
for boiling, or ghee and of oil.
(14)
Sacrificing by spewing mustard seeds, & c., into the
fire out
of
one’s mouth.
(15)
Drawing blood from one’s right knee as a sacrifice to the
gods.
(16)
Looking at the knuckles, & c., and, after muttering a
charm, divining whether a man is well born of luck or not.
(17)
Determining whether the site for a proposed house or pleasance,
is luck or not.
(18)
Advising on customary law.
(19)
Laying demons in a cemetery.
(20)
Laying ghosts.
(21)
Knowledge of the charms to be used when lodging in an earth house.
(28)
Foretelling the number of years that man has yet to live.
(29)
Giving charms to ward off arrows.
(30)
The animal wheel.
The
Brahmins earned their living by wrong means of livelihood, by low arts, such as these:
Knowledge
of the signs of good and bad qualities in the following things and of the marks in them
denoting the health or luck of their owners : to wit, gems,
staves, garments, swords, arrows, bows, other weapons, women, men, boys, girls, slaves,
slave-girls, elephants, horses, buffaloes, bulls, oxen, goats, sheep, fowls, quails, iguanas, herrings, tortoises, and other animals.
The
Brahmins, earned their living by wrong means of livelihood by low arts such as soothe
saying, to the effect that,
The
chiefs will march out.
The
home chiefs will attack and the enemies retreat.
The
enemies’ chiefs will attack, and ours will retreat.
The
home chiefs will gain the victory, and ours will suffer defeat.
The
foreign chiefs will gain the victory on this side, and ours will suffer defeat.
Thus
will there be victory on this side, defeat on that. The Brahmins, while living on food
provided by the faithful, earn their living by wrong means of livelihood, by such low arts
as fore-telling:
(1)
There will be an eclipse of the Moon.
(2)
There will be an eclipse of the Sun.
(3)
There will be an eclipse of a star (Nakshatra).
(4)
There will be aberration of the Sun or the Moon.
(5)
The Sun or the Moon will return to its usual path.
(6)
There will be aberrations of the stars.
(7)
The stars will return to their usual course.
(8)
There will be a jungle fire.
(9)
There will be a fall of meteors.
(10)
There will be an earthquake.
(11)
The god will thunder.
(12-15)
There will be rising and setting, clearness and dimness of the Sun or the Moon or the
stars, or foretelling of each of these fifteen phenomena that they will betoken such and
such a result.“
The
Brahmins earned their living by wrong means of the livelihood, by low arts, such as these:
Continuity and Change in the Economic Ethics of Buddhism:
Evidence From the History of Buddhism in India, China and Japan
Gregory K. Ornatowski
Boston University, ISSN 1076-9005
Introduction
Buddhist economic ethics–that is Buddhist values with regard to wealth
and economic activity, either within society or within the sangha–are
often slighted in Western scholarly studies of Buddhism even though they
play a significant role as a part of overall Buddhist philosophy regarding
social life and even enlightenment itself. This is due perhaps partly to
an implicit interpretation of Buddhism among some scholars as being a religion
focused primarily upon an individualistic pursuit of enlightenment rather
than also a set of practiced social, political, and economic ethics. To
an extent of course this characterization holds true, for at least a part
of both the Theravaada and Mahaayaana traditions. Yet it also ignores clearly
developed Buddhist attitudes and values toward economic activities, some
explicitly expressed in the various Vinaya codes for monks, others less
explicitly, but still clearly enough, in various stories and suutras which
lay out general
principles of behavior for lay believers.
This paper offers an outline of the development of Buddhist economic
ethics using examples from early Theravaada Buddhism in India and the
Mahaayaana tradition as it evolved in India, medieval China, and medieval
and early modern Japan, in order to illustrate the pattern of continuities
and transformations
these ethics have undergone. By “economic ethics” the paper refers to four
broad areas: (1) attitudes toward wealth, i.e., its accumulation, use, and distribution,
including the issues of economic justice and equality/ inequality; (2) attitudes
toward charity, i.e., how and to whom wealth should be given; (3) attitudes
toward human labor and secular occupations in society; and (4)
actual economic activities of temples and monasteries which reflect the lived-practice
of Buddhist communities’ economic ethics. By “Buddhist,” the paper refers to
mainline Buddhist thinking in history, as represented by the various Vinaya
codes, suutras and stories, and economic activities of major sects, monasteries,
and
temples.
Since I will be dealing with a range of “Buddhisms” as they developed
in various times and places, I have relied upon previous scholarly work
to help define what the general trends of the economic ethics of these
various “Buddhisms” were. This approach assumes that there was no one
Buddhist economic ethic for all of these different times and places,
just as there is no one “Buddhism.” Yet through an examination of the
economic ethics of these different “Buddhisms,” certain continuities and differences between
them become clear. Moreover, the presence of these continuities would
seem to allow us to make a number of tentative conclusions about what
the development and nature of these various Buddhist economic ethics
as a whole might share. These
can be summarized as follows:
(1) Buddhist soteriologies affect Buddhist economic ethics in fundamental
ways. By defining how enlightenment is achieved, what enlightenment is
and what has ultimate value, Buddhist soteriologies set the parameters
for what Buddhist economic ethics will be in any particular tradition
or school of Buddhism.
(2) Within these soteriologies, the major Buddhist concepts of karma, anaatman, “suunyataa and pratiityasamutpaada (dependent
coorigination) each help determine the shape of the Buddhist economic
ethics of any particular school. However, the impact of these conceptions
ultimately is ambiguous and depends to a large extent upon the interpretation
of
them within the particular sociocultural and historical situation.
(3) Contrary to the common image of monk and laity ethics being two
completely separate realms with little commonality, the ideal economic
ethics of monks and laity share a common overall principle (that of nonattachment
to wealth). Yet, they still differ in both specifics (rules regarding
wealth, labor, and the like) and specificity (how explicitly they define
the proper
attitudes and morals regarding wealth, labor, and so on).
(4) The development and evolution of Buddhist economic ethics within
Theravaada and Mahaayaana reveal both lines of continuity between
these traditions (e.g., lay ethics emphasizing sharing of wealth with
others) as well
as clear transformations in ideas (e.g., Zen attitudes toward monk labor).
Transformations usually are traceable to the influence of indigenous thought
or of other historical peculiarities in the way Buddhism was accepted in the
new country where it entered (e.g., China and Japan).
(5) Buddhist economic ethics tend not to be just the reflection of religious
attitudes toward the economy but also religious attitudes toward the
state (polity). This latter relationship (Buddhism and the polity) usually
was characterized by interdependence and reciprocity, that is, state
support for the sangha in return for the sangha’s spiritual protection
and legitimization of the state. The implication of this relationship
for Buddhist economic ethics was that they usually (a) did not challenge
or question the existing economic distribution of wealth but emphasized
instead religious giving to the sangha
(daana) as the ideal social action; and (b) relied upon secular authorities
(the king or state) to help define the specifics of lay Buddhist economic ethics,
along with guidelines given in various suutra. (6) Buddhist economics ethics
for the laity were not inherently antagonistic to the development of capitalism,
but in fact supported a primitive capitalism among the merchant classes in early
Buddhist India, and medieval China and Japan. This could be seen in both merchant-type
lay ethics, which encouraged the accumulation of wealth along with certain restraints
on consumption of this wealth, and direct economic activities by Buddhist monasteries
themselves, which led to innovations in business practices and implicit support
for commercial
tendencies in society as a whole.
(7) Issues of economic equality and distributive justice were dealt
with in Buddhist economic ethics primarily through the ideas of karma,
religious giving
(daana), and compassion (karu.naa) and focused less on changing
the overall existing distribution of wealth than on cultivating the proper ethical
attitudes toward wealth and giving. At the same time, in the occasional use of
Maitreya by revolutionary and other protest movements, there were the beginnings
of the development of a more socially activist and transformative economic ethic
focusing on ideas about economic and political justice.
In the remainder of this paper, I will examine the above themes in more
depth, beginning with evidence from early Theravaada and then moving
on to Mahaayaana in its main forms in India, China, and Japan. Given
the space limitations, only the major trends of both teachings and actual
economic practices will be discussed. Together however, these offer sufficient
evidence to form an overall picture of Buddhist ethics as they evolved
over time, as well as some tentative conclusions about the relationship
between Buddhist economic ethics and such issues as the development of
capitalism and concepts of economic
justice.
Theravaada Buddhist Economic Ethics
The economic ethics of Theravaada Buddhism, especially attitudes toward
wealth, poverty, charity, and labor cannot be understood without understanding
something about Buddhist soteriologies (i.e., theories of how a person
achieves enlightenment). The earliest Buddhist soteriology was summarized
in the Four Noble Truths: (1) suffering exists; (2) the cause of suffering
is craving (attachment); (3) there is a way out of this suffering; and
(4) this way is the Eightfold Path. This Eightfold Path consisted of three
types of activity: (1) moral conduct; (2) mental discipline; and (3) wisdom.
Moral conduct in turn included three of the eight components of the Path:
(a) right conduct; (b) right speech; and (c) right livelihood, each of
which involved various prescriptions for behavior, attitudes, and mental
dispositions.
Early Buddhist soteriologies must also be understood by examining the
major
concepts of karma, anaatman, nirvana/sa.msaara and pratiityasamutpaada (dependent
coorigination) to see how they helped define such soteriologies. Karma, for example
was understood to apply to all actions including moral ones and implied that
a person’s present situation was the result of past acts, thoughts, and feelings
in this life and previous ones. It also taught that the effects of a person’s
actions carry on beyond the present life into future lives. Therefore, meritorious
acts in the present life will result in rewards in future lives. Karma thus can
be conceived of as a Buddhist basis for justice in the sense that through it
each individual received what he or she deserved in life based upon past actions.
This of course included the economic realm with the implication that one’s economic
position (i.e., wealth) was the result of one’s actions in this or previous lives-with
good ethical actions leading to a better position in terms of wealth and bad
ethical actions leading to a worse position. In this way, karma offered a rational
explanation for social, economic, and political inequalities while also implying
that economic justice already was achieved, i.e., persons economically
have what they deserve, at least to start off. Karma thus contributed to a strong
sense of morality as conditioning one’s existence and to a stress on individual
responsibility rather than social forces as the cause of one’s
present situation.
In addition to karma, the Buddhist concepts of nirvana and sa.msaara
were also central to understanding Buddhist soteriologies and had important
implications for views toward poverty and wealth. In early Theravaada
Buddhism, for example, nirvana and sa.msaara were viewed as far apart-nirvana
being the “unborn” and “unbecome”-and defined in terms of what sa.msaara
was not. The soteriological goal was to escape sa.msaara through escaping
craving, and to do this through practicing the Eightfold Path. Only
when a person had escaped sa.msaara could they attain nirvana, whether
nirvana
was conceived of as an ethical state or also as a metaphysical one.
The implication for early Theravaada Buddhist believers was that to
attain
nirvana right ethical behavior
was a key.1 Another implication was that since sa.msaara had little value,
economic activities (which generally were associated with the realm of sa.msaara)
could never have genuine religious significance.
The concept of pratiityasamutpaada was a third major concept
that helped determine Buddhist soteriology. It did so by pointing to
the interdependence of all things and actions. In ethical terms, this
implied that although the individual was ultimately responsible for his
own karma, since all sentient beings are connected and since compassion
is a virtue, helping one’s fellow sentient beings also had value, including
help of a material nature. Thus there was a strong moral basis for giving
and not withholding material or
spiritual assistance to others.
Finally, the concept of anaatman implied that since no eternal
unchanging aatman (self) existed, there was no reason to withhold
giving
to others, or to hoard wealth, since there was no “I” that needed to be protected
or defended more than others. Yet, the idea of anaatman also held a potential
paradox. That is, if there was no self, then what individual or personal moral
obligation could exist? Could ethics even be possible if there was no self? The
most common early Theravaada Buddhist answer to this was that whether there was
a self or not, karma continued to exist and wrongful moral actions led to negative
karma while right actions led to positive karma. Thus the nonexistence of self
did not imply that actions and their results, or ethical responsibility, could
not exist.2
The above discussion highlights the correspondence between the key concepts
of Theravaada Buddhism and attitudes toward wealth, poverty, and ethical
action. Based upon this, in the earliest Buddhism most kinds of economic
behavior of monks (e.g., labor, agricultural production, and possession
or accumulation of
wealth outside of one’s robe and begging bowl)3 were proscribed,
and monk economic ethics were mainly negative. With the passage of time, however,
some Vinayas were relaxed. Individual monks were allowed to keep money, and monasteries
were allowed to sell or use for profit goods donated to them, as well as lend
out money and collect interest-as long as the profits went to the benefit of
the Three Treasures, i.e., the sangha, the Buddha, and the Dharma. Economic activities
undertaken by individual monks for personal profit, however, as well as monk
labor (whether it involved agriculture or commercial activities), continued to
be proscribed.4
In contrast to these early monk economic ethics, early economic ethics
for the laity appeared clearly different since they allowed the laity
to hold wealth and even praised the creation of wealth through diligent
work following one’s chosen or given occupation. However, lay economic
ethics also stressed the avoidance of craving or attachment to such wealth
and that it must be shared with the sangha and with family and friends.
In addition, early lay economic ethics praised the value of labor and
devotion to most secular occupations (with
some exceptions).
Such a more lenient attitude toward lay accumulation of wealth and labor
was not simply the result of monks trying to ensure their own material
support from the laity. It was also the result of a clear and consistent
logic in the early Buddhist view of reality that what had ultimate value
for both monk and laity was the individual attainment of enlightenment.
Although best pursued as a monk, such attainment of enlightenment was
also possible for lay people. As a result, economic ethics, whether for
monk or for laity, ultimately were directed toward furthering this goal
of enlightenment. For both, the key to achieving this goal was overcoming
craving. As the laity needed to earn their living, accumulating wealth
was allowed and even encouraged as long as too much craving was avoided.
Since the monks were on a different point in the path toward nirvana
and required stricter discipline, it was considered better for them not
to accumulate or hold wealth at all. This system required that the laity
support the sangha in order to allow individual monks to devote themselves
to their own enlightenment, but also so that they could teach the Dharma
to the laity and give knowledge and understanding which furthered the
process of laity
enlightenment. Through giving to the sangha (daana), the laity earned
merit which would help them receive better karma; by avoiding economic activities
in favor of meditation and teaching, monks spread the Dharma and contributed
to the overall supreme goal of maximum progress toward enlightenment
for all.5
Lay economic ethics taught in early Buddhism thus focused upon three
areas: (1) accumulating wealth through hard work, diligence and setting
certain restrains on one’s own consumption; (2) choosing and pursuing
the right occupation (i.e., avoiding occupations such as killing animals,
trade in weapons, and the like); and (3) sharing wealth honestly acquired
with family, friends and the sangha. Such merchant-type values in early
Buddhist lay ethics contrasted sharply with the economic ethics of
Brahminism, which reflected the
patriarchal clanbased ethics of an agricultural society.6
Support for this influence of merchant-class values upon early Buddhist
lay ethics can be found in early Buddhist suutras and stories which refer
to lay wealth in a way which tends to assume a certain amount of wealth
already being held, and in the strong emphasis upon giving and receiving
rather than the high
value put in Brahmin ethics upon sacrifices.7 The influence
of merchant-class ethics is also apparent in the three main themes of such suutras
and stories: (1) diligence and honesty in acquisition of wealth; (2) restrain
of one’s own consumption in order to accumulate wealth; and (3) reinvestment
of this wealth to produce more wealth, merit and happiness for self
and others.
The best-known early suutra which exhibits these themes was the Singaalovaada
Sutta or Admonition to Singaala, sometimes referred to as
the Buddhist laymen’s Vinaya. In it an ethic of diligent accumulation
of wealth through hard work, restrained consumption, and reinvestment
of profits
into one’s business is stressed, as in the following passage:
The wise and moral man
Shines like a fire on a hilltop
Who does not hurt the flower.
Such a man makes his pile
As an anthill, gradually.
Grown wealthy, he thus
Can help his family
And firmly bind his friends
To himself. He should divide
His money in four parts;
On one he should live,
With two expand his trade,
And the fourth he should save
Against a rainy day.8
What is particularly interesting about this passage is that it urges that
only a fourth of all one’s wealth should be consumed for daily living while
the other three-fourths should be saved, most of it to be reinvested in
one’s trade. This
reflects a merchantbased mentality which while perhaps not ascetic in the
same sense as the socalled Protestant ethic, does put a strong emphasis
on saving and reinvestment. The suutra goes on to give specific advice on how
to avoid squandering this accumulated wealth by avoiding such things as idleness,
bad friends, addiction to intoxicants, roaming the streets at odd hours, frequenting
shows, and indulging in gambling.9
Other early suutras emphasize strongly the virtue of nonattachment to wealth
as the foundation of all morals in society. This can be seen in both the CakkavattiSiihanaada and Kuu.tadanta
Suttas, in which the generosity of a righteous king for the destitute becomes
the basis for the establishment of virtue and prosperity in lay society. At
the same time, a lack of such generosity was presented as the beginning of
a steady expansion of vice
and evil and a steady decay of society.10 Suutras
such as the MahaaSudassana Sutta, moreover, by stressing the impermanence
of all wealth and worldly possessions, no matter how great their extent, reinforced
the value of nonattachment to wealth.11
With the passage of time, the lay virtue of generosity and giving only became
more and more predominant. This was reflected in the many stories in the suutras
of unbridled generosity leading to good karma and spiritual advancement.12 At the same time, while suutras pointed out the dangers
of wealth in terms of creating craving, poverty was never advocated for the
laity,
but was viewed as a “suffering in the world for a layman.”13
Yet even though giving became the supreme lay virtue, there was a subtle difference
between the earlier suutras, in which giving to both the poor and the
sangha was urged, and later suutras, in which giving to the sangha was the
main theme. In this way daana (giving to the sangha) became the central
concept of lay economic ethics. By giving to the sangha, the individual not
only furthered his own soteriological quest and karma, but benefited society
and contributed to the betterment of others’ karma through supporting the educational
act of spreading the Dharma.14
The concept of daana along with the concept of karma also contribute
to a certain set of ideas about economic justice in Theravaada Buddhist economic
ethics. On the one hand, the notion of karma has been used to argue in favor of
an idea of justice existing in Theravaada Buddhist economic ethics, as
follows:
Such equality before the law of kamma resembles the West’s notion of procedural
justice . . . there is equality of opportunity in the sense that the law of
kamma treats all evenhandedly in rewarding virtue and punishing vice, and the
determining essence of virtue (the attitude of nonattachment) is presumably
an equal possibility for all.15
Economic inequalities existing in society thus can be viewed as the result
of past karmic acts and do not violate a sense of justice but in fact confirm
it.
On the other hand, the concept of karma can also be used to argue against an
idea of justice in Theravaada Buddhism. This is possible through emphasizing
an interpretation of karma which implies that the way to nirvana is through
a slow accumulation of individual merit effected by religious giving and individual
acts of compassion rather than an interest in effecting social justice in the
Western sense of an equitable distribution of wealth:
. . . The law of kamma, with its all encompassing explanation of existing
inequalities, tends to do away with Buddhist perplexity over the plight of
the poor. Buddhist emphasis on the virtue of charity tends to outweigh interest
in justice and so ethical reflection is shifted away from evaluation of the
existing distribution of wealth.16
What both of the above arguments share is a tendency to regard the issue of
economic justice as one involving the need for greater economic equality and
redistribution of wealth from the rich to the poor. This of course is only
one interpretation of justice. If accepted, however, there is little clear
evidence in Theravaada Buddhism supporting redistribution of wealth, except
for the idea
of daana, which implied redistribution of wealth to the sangha and
not necessarily to the poor, and the idea of karu.naa, which implied more
individually-based acts of compassion toward one’s fellow sentient beings rather
than an overall program for social change.
Support for an idea of economic or social equality in the form of an economically
or socially classless society also never seems to have been envisioned in early
Theravaada Buddhism, at least for the laity. Instead, clear differences in
social, economic, and political levels seem to be assumed, a fact reflected
in the lack of a clear prohibition against ownership or use of slaves either
by layman or temple (though slave trading was proscribed).17 In addition while within the early sangha a large degree
of economic and to some degree political equality existed, this equality was
never extended beyond the sangha to a prescription for society as a whole.
Moreover even within the sangha, there was a class structure in the sense of
different levels of spiritual development and seniority which were acknowledged
and
affected how different monks were treated.18 Thus
equality in early Theravaada Buddhism seems to have been primarily a spiritual
ideal viewed in terms of equal potential for all to achieve spiritual
enlightenment. This conclusion is supported by the fact that in contrast to Brahminism,
almost all classes of people could and did enter the early Buddhist order of
monks.19
Early Theravaada Buddhist economic ethics and ideas regarding social and economic
inequality were also strongly affected by various viewpoints of the proper
relationship between the sangha and the state or king. Although the earliest
Buddhism tended to view contact with the king as something to be avoided like
a poisonous snake, and kings were labeled among other disasters that might
occur to a person,20 by the
time of King A”soka and afterward, Buddhism began to develop a close relationship
with the state in most places where it existed, including India and Ceylon,
and later Southeast Asia, China, Japan, and Tibet. This relationship was
based upon the idea of the Cakravartin king,21 or the
ideal enlightened king who carried out the Dharma in society and supported
the sangha, in return for which he received the sangha’s spiritual protection
and
legitimization. The story of King A”soka of course seems to provide a major historical
context for this ideal, and the stone edicts left by his rule point to the close
and mutually beneficial relationship between him and the Buddhist sangha. These
edicts refer to social policies which have been referred to by some scholars
as a type of ancient “welfare state” in that various facilities for the poor,
sick, and indigent were constructed by the state, in addition to state support
for the sangha.22 Yet
a
closer reading of these edicts themselves makes clear that A”soka never intended
to change the fundamental economic and social structure of his society. Instead,
he focused his social activism more upon spreading the Dharma through charitable
works for the poor, sick, and imprisoned, religious giving to the sangha, and
encouraging meditation and proper treatment of one’s father and mother, teacher,
relatives, slaves and servants, priests and ascetics, and animals.23
>From the historical example of A”soka and other instances of sangha/state
cooperation, early Theravaada Buddhism developed and evolved its own concept
of the ideal relationship between sangha and state which, as two recent scholars
have termed it, was a “purposeful political strategy of adjustment and
accommodation” toward the state reflecting a “distinctly Buddhist understanding
of the possibilities for social change” through “gradual reform with emphasis
on
religious education.”24 In other
words, here was established the typically Buddhist amelioratory approach to social
change that would continue to affect both Theravaada and Mahaayaana traditions
later on. In this approach, the role of the enlightened king or state was to
formulate specific laws for society based upon general ideas and principles given
by the Buddha.25 At the
same time, the political role of the sangha was to teach the Dharma to the king
and support the state by obeying the laws of the land (and not challenge the
given economic distribution and social structure). In this way, while ideas about
social and economic justice did seem to exist in early Theravaada Buddhism, they
existed in the form of particular ideas about karma, daana and the state/sangha
relationship which were clearly different than most current Western ideas about
justice. Yet, this should not be surprising since current Western ideas are
themselves a product of a long evolution of concepts, and although related
to their predecessors
in JudeoChristian ethics and Roman law, are still clearly different from
them.
In conclusion, wealth and labor had value in early Theravaada Buddhist ethics,
but a value ultimately smaller than that given to the pursuit of enlightenment
for the monk and gaining merit through daana for the
laity.26 Wealth was never an evil in itself, either for laity or
monk, but was to be welcomed as the result of past merits, as long as one never
became attached to it. Giving was the way to avoid such attachment and for the
laity such giving increasingly became giving to the sangha (daana), rather
than directly to the poor or reinvesting into one’s secular business. Moreover,
in contrast to the Calvinist with his God of predestination, the Theravaadist
layman never was assured of his salvation, and constantly had to work to earn
it through the creation of additional merit through additional daana.
This led to an emphasis on investment in daana over investment in one’s
secular business, with the ultimate consequence for the Theravaada Buddhist
that his “proof of salvation” was found “not in accumulating and creating new
wealth, but in giving it away in the form of daana.”27 As a result, a type of Protestant asceticism emphasizing
the accumulation of wealth which was then invested into one’s secular business
and (according to Weber) contributed to the development of modern capitalism
in
the West, never was encouraged in the Theravaada tradition once the idea of daana became
dominant. Some scholars go even further and argue that this
very tradition of daana is an important reason for the slower development
of modern capitalism in countries with a strong Theravaada tradition.28 >
Early Indian and Medieval Chinese Mahaayaana Economic
Ethics
Economic ethics in Mahaayaana
Buddhism show both continuities and differences with those in Theravaada
Buddhism. Many of the changes are related to transformations
in Mahaayaana understandings of nirvana/sa.msaara, enlightenment and the bodhisattva
ideal. For example, within Mahaayaana the absolute difference or separation between
nirvana and sa.msaara disappears. As a result, charitable activities within sa.msaara
grow to have more value in themselves and the bodhisattva idea becomes the ideal.
At the same time, a more positive view of sa.msaara tends to lead to an acceptance
of status
quo conditions “in the world,” while the primary focus of efforts toward enlightenment
are put upon epistemic change in one’s perception of things. This focus on enlightenment
as primarily a change in one’s way of perceiving things implied that the main
soteriological effort must be made towards effecting such epistemic change (through
meditation, and the like), rather than Theravaada Buddhism’s focus on change
in individual ethical/moral behavior leading to a
gradual betterment of karma.29
Another implication of these shifts in Mahaayaana versus Theravaada ontology,
epistemology and soteriology was a greater acceptance of economic activity
by the sangha. The most obvious instances of this were the increased economic
activities of the Buddhist monasteries in China and Japan and the acceptance
of
monk labor in the Ch’an/ Zen school. At the same time, in terms of lay economic
ethics, values toward wealth continued to remain focused upon religious giving
(daana), and accumulation and possession of wealth was “good” as long
as one remained nonattached to it. In terms of the Buddhist sangha’s relationship
with the state, the previous pattern of cooperation and an amelioratory approach
to social change, along with support for the status quo distribution of wealth,
remained the governing paradigms.
An excellent example of both these continuities as well as differences with
Theravaada ethics can be found in the Indian Mahaayaana work by Naagaarjuna
called the Jewel Garland of Royal Counsels. In this work Naagaarjuna
presents counsel to his friend and disciple, King Udayi, about the ideal Buddhist
state. In such a state the enlightened king begins with his understanding of
the truth of anaatman and based upon this understanding acts benevolently
and without “self” to carry out compassionate measures for the sick, elderly,
farmers, children, mendicants and beggars, based upon the karmic premise
that such giving of wealth will produce more prosperity and wealth for the
kingdom
in the future. He also cooperates with the sangha to spread the
Dharma.30 In this way Naagaarjuna takes up the themes of karma, anaatman, compassionate
giving and sangha/state cooperation and puts them into an overall viewpoint of
how Mahaayaana economic and social ethics should be carried out by the benevolent
king. In the process, he also presents both the continuities and differences
between Mahaayaana economic ethics and those of Theravaada: the continuities
consisting of a common stress on sangha/state cooperation and similar ideas about
karma, anaatman, and the importance of giving; the differences being a
much greater stress on the importance of the initial epistemic change in an individual’s
thinking as the key to all later
benevolent actions.
In China, Mahaayaana economic ethics continued along similar lines of sangha/
state cooperation. However, the development of Mahaayaana Buddhist economic
ethics in China must also must be understood in terms of Buddhism’s entry into
China as a foreign religion and its efforts to accommodate itself to an already
existing Confucian heritage. This accommodation began with Buddhism’s introduction
in the first centuries of the Common Era and ultimately resulted in a Chinese
transformation of Buddhism which left Chinese Mahaayaana Buddhist ethics much
more Confucian and less Indian than they had been previously, although still
clearly recognizable as Mahaayaana Buddhist. Specifically, what this meant
was a greater emphasis on filial piety-the cornerstone of Confucian ethics-as
well as on the values of social harmony and hierarchical social relationships
between ruler and subject, husband and wife, teacher and student, and so on.
This Confucian influence was seen most strongly during the beginning of the
introduction of Buddhism into China, in the translations of Indian suutras
during the Later Han (25-220 C.E.) and Eastern Chin (317-420 C.E.) periods,
but continued even after Buddhism was established and accepted in the more
cosmopolitan atmosphere of the Sui (581-618) and T’ang (618-907) periods.31 As a result, filial piety, although not unknown in earlier
Buddhism and already praised as a virtue there, came to be much more emphasized
in the Chinese environment. For the Chinese Buddhist laity, this fit in well
with social expectations for behavior. For the monk, it presented a huge challenge
in terms of justifying such seemingly unfilial behavior as following the traditional
Buddhist ideal of leaving home and joining the sangha, in the process cutting
ties and obligations to parents.32
Buddhism’s position in China and the need for accommodation also led to a
greater emphasis upon those strands of earlier Buddhist ethics (for monk and
laity) referring to gratitude and loyalty, especially to family and sovereign.33 The ideal of harmony, so strong in Confucianism, was adopted
by Chinese Buddhists and applied to all social relationships, as well as
becoming the cornerstone of some Chinese Buddhist metaphysical systems, such
as the
HuaYen school established in the seventh century. In this way, both
Chinese Buddhist ethics and metaphysics were subtly transformed in the process
of assimilation
and accommodation to indigenous Confucian ideas, and as a result diverged
somewhat from their Indian Mahaayaana predecessors.
Along with such divergencies, however, there were also large areas of continuity
between Chinese Mahaayaana and earlier Indian Mahaayaana (and Theravaada) lay
and monastic social ethics. For example, giving to the sangha
(daana) remained the most virtuous and meritmaking activity for
the laity. Also economic ethics for the monk in the form of Vinaya rules governing
economic matters generally were the same as in Indian Mahaayaana. Moreover,
for
both monk and laity karu.naa (compassion) as an individual virtue continued
to be an extremely important.
Yet in each of these areas and in the area of practiced economic ethics
in particular, Chinese Buddhist economic ethics took on new forms. These new
forms could be seen most clearly in various commercial activities of Chinese
temples which had not existed in Indian Mahaayaana, such as grain milling,
oil seed pressing, money lending, pawnshops, loans of grain to peasants (with
interest), mutual financing associations, hotels and hostelries, and rental
of temple lands to farmers in exchange for some percentage of the crop. In
other areas, Chinese temples carried over previously existing Indian Mahaayaana
commercial practices such as loans (with interest) against pledges, auction
sales of clothing and fabrics, use of lay servants within the monastery to
carry out commercial transactions on behalf of the sangha, and allowing goods
donated to the sangha which were not used by the monks to be sold or loaned
out to earn profits for the sangha. Even in these practices which were carryovers
from India, however, new forms developed in China as monks came to be allowed
to handle gold and silver and carry out commercial transactions including usury
on an individual basis. In most cases such transformations were less a result
of
changes in the Indian Vinaya than a disregarding of it in practice in China.34
Of all the commercial activities of the Chinese monasteries usury in one form
or another was clearly one of the most profitable. Part of such usury was
from loans to peasants in the form of grain at the beginning of the farming
season,
with repayment of principal along with a 50 percent interest due at the harvest.
Other loans with interest went out in the form of cash to members of the
upper classes, soldiers and others, except in the case of those with whom the
monastery
had a close relationship (based upon lay giving), to whom loans could
be interestfree. Loans were also made to temple serfs attached to the monastery,
to whom interest was not charged due to the riskfree nature of such transactions
since serfs were bound to the temple lands anyway. Due to misuses of usury
(not only by monasteries but by other lenders) leading to hardships for peasants,
the government during the T’ang period (618-907 C.E.) put limits on interest
rates at 4 to 5 percent per month. Both private moneylenders and the temples
however often went beyond these limits.35
As time passed such usury was not only undertaken by the monastery itself
but by individual monks and became a major activity of many of them. Monasteries
apparently condoned such individual usury because even though it led to the
development of wealthy individual monks, these monks tended to practice religious
giving to the monastery, and after their death their assets usually were inherited
by the monastery.36 In this
way individual monk usury was justified in terms of its ultimate benefit to
the
sangha.
As a result of such usury activities, as well as generous donations from wealthy
clans and the Imperial family from the fifth to the seventh centuries in
particular,37 Buddhist monasteries in medieval China became extremely
wealthy and the number of monasteries and monks increased considerably. Such
wealth resulted in turn in monasteries coming to wield a significant amount of
political power as well.
>From the state’s point of view, however, all of this brought about a considerable
loss of tax revenue due to the taxfree status of monastic lands, and
a considerable loss of corvee labor brought about by the huge increase in
monks
(exempted from such labor), many of whom were former peasants. In addition,
there was an increasingly lavish consumption of wealth occurring in Buddhist
festivals and feasts and construction of temples, stupas, family mortuaries,
and statues. Urged on by Confucians and Taoists who decried these trends
as leading to the impoverishment of the empire, the state engaged in periodic
persecutions of Buddhism by forced laicization of monks, seizure of monastery
wealth (especially gold, silver, and copper) and placing limits on the number
of monasteries and temples. Major persecutions of this type occurred in the
years 446, 574, and 845. In each case the main goal was to shore up the finances
of the empire by forcibly returning monks to peasant life (some of whom had
taken up the tonsure to avoid taxes and corvee labor), converting some temple
lands to taxable status, and melting down some of the enormous numbers of
gold,
silver and copper Buddhist statues, the making of which had led to extreme
shortages of these materials available for coinage of money by the empire.38
Another reason behind some of the persecutions was the occasional political
involvement of monasteries in rebellions or intrigues against the state.
This occurred even though “official” Buddhism in the form of statesponsored
temples and monasteries tended to support the state unequivocally. Smaller
regional temples and those tied to local great families, however, occasionally
got involved in political movements against the state and thus provided a
very different example of Buddhist/state relations than the traditional cooperative
sangha/state ideal.39 Also,
the occurrence of rebellions during the Sui, T’ang and later periods tied to
worshipers of Maitreya, the future Buddha, illustrated how particular Buddhist
sects or movements using Buddhist symbols for their own purposes could adopt
adversarial relationships with the state and use advocacy of greater economic
equality (or at least relief from onerous taxed) as part of their appeal for
rebellion against state authority.40
The establishment of socalled inexhaustible treasuries and merit-cloisters
in Buddhist monasteries were perhaps the best examples of “capitalist” innovations
in China originating from Buddhist practices. The practice of inexhaustible
treasuries was introduced from Indian Mahaayaana Buddhism and began in China
during the Liang Dynasty (502-557 C.E.). They consisted of permanent assets
of monasteries in the form of land, money or goods (such as an oil press
or flour mill) which were loaned out in exchange for a steady (and inexhaustible)
supply of income. These permanent assets usually entered the monastery in
the
form of donations, either small or large, which were then pooled and put
into the inexhaustible treasury. Although never used on more than a small
scale
in India, in China such inexhaustible treasuries became major commercial
operations for monasteries with the income from them used for the support
of the monasteries
and monks, temple festivals, construction of new temples and various charitable
purposes. Some of the income also was used to acquire additional capital
in the form of land or more flour mills or oil presses. In this way, an initial
amount of capital in the form of permanent assets of the monastery was used
to produce profits which were then partly consumed and partly reinvested
into
new assets in order to produce additional profits and a larger business.
It was this type of productive use of capital to produce more capital on
the part
of Chinese Buddhist monasteries that led French scholar Jacques Gernet to
conclude that the Chinese Buddhist sangha was responsible for the introduction
of capitalist
practices in China.41
It is not entirely clear however whether it was the sangha who took the lead
here or whether they were only acting “no differently from the nobility and
the
rich and powerful families of the empire.”42 It also
can be argued that these practices were not pure capitalism in the modern sense
in that the gifts to the monasteries which provided the initial capital were
given not with the idea of producing wealth in a capitalist sense but with the
intention that such gifts would produce good karma for the donor. Garnet himself,
for example, points to the religious nature of the inexhaustible treasuries and
the fact that inexhaustible referred not only to an endless stream of income
but to an endless cycle of giving and receiving in a Buddhist
sense of daana and return of compassion to others.43 On the
other hand, it can also be argued that whatever the original intention of the
donations were, their actual use by the monasteries as common assets communally
managed to produce income to be reinvested in the “corporation” of the sangha,
supports the contention that such practices did indeed introduce a type
of “communal capitalism” into China that had not existed previously.
The practice of the merit-cloister in the T’ang (618-907) and Sung (960-1126)
periods was another example of a Buddhist practice which had commercial overtones.
It offers evidence that donations to the monasteries were not only made for
religious reasons, but sometimes were used by the wealthy as a form of “tax
shelter.” This was because the merit cloister offered the rich and powerful
a means to donate land to a monastery and thus avoid taxes on it, while still
keeping effective control over it by maintaining the right to appoint and
dismiss the monks who acted as supervisors over the land.44
The buying and selling of monk ordination certificates was also a commercial
practice which had a broad influence upon the Buddhist sangha in China. Begun
originally in the fifth century by the government as a means to raise money
for the state, it was later adopted by Buddhist monasteries themselves as a
way to raise money. Over time such certificates came to be traded in the marketplace,
with their value tied to the perceived economic gain accruing to the holder
in terms of tax and corvee labor exemptions and opportunities to engage in
usury.45
In addition to the above monastic practices which all involved the accumulation
and use of wealth, there also occurred innovations in Chinese Buddhist monastic
attitudes and practices toward the value of monk labor, specifically in the
Ch’an school, that had not existed in India. This is because until Chinese
Ch’an, there was a clear prohibition against monk manual or productive labor-not
only in commercial activities but in agriculture or even gardening or watering
of plants.
The person who initiated these innovations was the eighth-century Ch’an monk
Paichang Huaihai. Huaihai justified monk manual labor over against
the clear prohibitions against it in the Vinayas by arguing in a Buddhist way
that if the intention behind the deed and not the deed itself was most important,
then monk labor was justified as long as it was for the benefit of the Three
Treasures. This justification and the practice of monk labor in many Zen monasteries
led to the famous saying in the Ch’an (and later Zen)
schools, “one day no work, one day no food.” Huaihai used the term p’uch’ing meaning
collective participation to refer to monk labor,
with the idea that this implied “all monks in the sangha would work together
on
a basis of equality to achieve a common goal.”46
However, there is circumstantial evidence that this Ch’an innovation toward
monk labor also was driven at least partly by increasing criticism of the “parasitic” lives
of Buddhist monks and the increasing wealth of the monasteries which occurred
prior to this Ch’an innovation in the eighth century. Such criticism began
as early as the fifth century and by the ninth century was an important factor
in the massive Buddhist persecution of 845 under Emperor Wu. Due in part to
the relative economic selfsufficiency of Ch’an monasteries, supported
by monk labor, Ch’an was much better able to survive these persecutions than
the older more established schools which were heavily dependent upon wealthy
outside patrons.47 The
lasting significance of Ch’an attitudes toward monk labor lay in the religious
meaning Ch’an found in such labor. This meaning sprang from the selfless character
of such work and the experience of nonduality which combining such physical
labor and meditation in the meditation hall represented. As one Ch’an text
explains:
. . . In these instances of collective participation (p’uch’ing),
all should exert equal effort regardless of whether the task is important or
unimportant. No one should sit quietly and so contrary to the wishes of the
multitude. . . Rather, one should concentrate his mind on the Tao, and perform
whatever is required by the multitude. After the task is completed, then one
should return to the meditation hall and remain silent as before. One should
transcend the two aspects of activity and nonactivity. Thus though one has
worked all day, he has not worked at all.48
Performing manual labor in the right manner in this way became a religious
act in itself in its expression of the nonduality of worldly labor and Buddhist
meditation and thus ultimately sa.msaara and nirvana.
Ch’an emphasis on monk labor also could be viewed as a reflection of Chinese
indigenous ways of thinking about labor and the work ethic. That is, in China
the idea that all able bodied adults should perform productive work was a
strong part of general social ethics, while in India there was a greater acceptance
of
nonproductive activities focused on “world renunciation” as being of the higher
value than ordinary human labor. Such a difference in the value put on human
worldly labor also ultimately reflected the corresponding difference between
Indian and Chinese Mahaayaana views of the value of this world itself (sa.msaara),
with Chinese Mahaayaana tending to attribute more inherent value to worldly
activities than Indian Mahaayaana.49 In this
way Ch’an views toward monk labor were on the one hand the result of a combination
of Buddhist and indigenous Chinese ways of thinking about labor, and on the other
hand, an adaptation to the particular historical circumstances Chinese Buddhism
found itself in during the eighth to ninth centuries, which included increasing
public criticism of nonproductive monks.
In summary then, medieval Chinese Mahaayaana Buddhism exhibited both clear
continuities and discontinuities with earlier Theravaada and Indian Mahaayaana
economic ethics in terms of attitudes and practices toward wealth and monk
labor. Yet, it was the differences perhaps which constituted the more historically
important trends. The reasons for such differences undoubtedly sprang from
a multitude of factors, but three in particular can be pointed out here as
especially significant:
(1) A competition in giving to the monasteries on the part of the Imperial
family and aristocracy, especially between the fifth and seventh centuries,
led to massive transfers of wealth to the monasteries and in turn to a broad
introduction of lay commercial ethics and practices into the sangha.
(2) The favored economic status of monasteries and monks in medieval China
(in terms of taxes, corvee labor, and opportunities to produce wealth), along
with the fact that as time passed the Chinese monkhood increasingly was drawn
from the peasantry, combined to produce a monastic order which included many
former peasants who viewed the monkhood in terms of its economic advantages
as much as a place to pursue spiritual aims. Given the tremendous economic
advantages becoming a monk brought with it and given the life of a peasant
at this time, burdened as it was by heavy taxes and corvee labor, this situation
was understandable. The sale of ordination certificates of course only encouraged
this view of the monkhood as a place to reap wealth.
(3) The general character of Chinese ethical life that Buddhism encountered,
dominated as it was by a this-worldly Confucian philosophy that placed great
stress on happiness and prosperity in “this world,” also contributed to the
development of more commerciallyminded monks and monasteries. These
three factors then seem to offer a coherent explanation why medieval Chinese
Buddhism
developed more commercially oriented and this-worldly economic ethics, ethics
clearly reflected in the commercial activities of its monasteries and monks
during the fifth to twelfth centuries.
Major Trends in Japanese Buddhist Economic Ethics
The development of economic ethics in Japanese Buddhism can be seen as a continuation
of tendencies begun in Chinese Buddhism in many ways. In Japan, however, rather
than Confucianism as the main indigenous influence on Buddhist ethical thought,
there were both Confucian and Shinto influences on Buddhist ethical thought in
Japan. The Confucian influence derived partly from the historical fact that Buddhism
was introduced to Japan from Korea and China (rather than directly from India)
and as a result the first Buddhist texts in Japan were all early Chinese texts
which reflected Confucianism in their
translation from Sanskrit.50 The
Shinto influence on the other hand derived mainly from Japanese Buddhism’s need
to accommodate itself to indigenous religious thinking, and was reflected in
such doctrines as the equating of Buddhist bodhisattva with Shinto kami
(honji suijaku), and the practice of the placement of Buddhist temples
and shrines in close proximity and an accompanying philosophy of ShinButsu
Shugo or “ShintoBuddhism Synthesis.” Shinto thinking was also incorporated
by the inclusion of Shinto worldaffirming tendencies, evidenced in the predominance
given the idea of hongaku shiso or original enlightenment in Japanese
Buddhism. In this way, Japanese Buddhist ethics from the beginning were a particular
mixture of Mahaayaana Buddhist metaphysics, Confucian social and political ethics
and indigenous Shinto worldaffirming
tendencies.
What this meant for Japanese Buddhist ethics was that they have tended to
focus on social harmony (kokyo wago) and the concept of hoon,
or the need for an endless return of benefits from the individual to parents,
ruler, sentient beings and the Three Treasures. Social harmony of course was
the
central concept of Confucian social ethics.51Hoon,
or the idea of return of benefits from individual to parents and ruler, moreover,
corresponds to the Confucian virtues of filial piety and
loyalty to the sovereign.52 Thus
it was only with the last two relationships, those between individual and all
sentient beings and individual and the Three Treasures that more specifically
Buddhist values became apparent.
Such a mixture of Buddhist and Confucian ideas in Japanese Buddhist social
ethics was clear in the Seventeen Article Constitution (604 C.E.) of
Prince Shotoku Taishi, the devout Buddhist nephew of Empress Suiko and a member
of the Soga clan. The Soga clan, of course, was mainly responsible for introducing
Buddhism into Japan over the objections of other rival clans who argued that
Buddhism would offend the local kami. Apart from any pietistic reasons, the
Soga clan introduced Buddhism because of its identification with higher Chinese
culture and in order to bolster their claims to Imperial power.
The Seventeen Article Constitution itself skillfully blended Confucian
ethical ideas with state support for Buddhism. Thus in this early state patronage
for Buddhism and its mixture with Confucian social ethics, the pattern was set
for much of the later institutional and ethical development of Buddhism
in Japan.
The pattern of state patronage of Buddhism can be seen especially in the history
of Zen, one of the two largest schools of Buddhism in Japan over the past
seven hundred years (along with Pure Land). The founders of the two main Zen
schools
in the twelfth century, Eisai (Rinzai School) and Dogen (Soto School), both
viewed the laws of the state as corresponding to the rules of the monastery,
and identified the proper relationship between state and sangha as
one in which “Zen tradition and its magical formulae provide security for the
state while the state protects and patronizes Zen.”53 Both
also made use of this idea that Buddhism can protect the state in their efforts
to secure state patronage and support for their schools. Such efforts were successful,
especially in the case of Eisai’s Rinzai school, which came to be heavily patronized
by Japan’s military rulers from the thirteenth through the sixteenth centuries.
Rinzai Zen masters following Eisai such as Muso Soseki (1275-1351) and others
continued his tradition of close cooperation with the ruling authorities by playing
the roles of teachers and advisors to the Shoguns and major feudal lords, acting
as diplomats in international relations and even helping to quell unruly elements
among the populace from time to time.54
Zen’s close relationship with Confucian ethics, on the other hand, can be
seen in the way Zen monks were responsible for introducing Sung
neoConfucianism into Japan in the thirteenth century and establishing the
first schools to teach it to the warrior class. As a result, Zen temples until
the seventeenth century dominated the teaching of Confucianism in Japan until
independent neoConfucian schools finally were set up during the Tokugawa
period (1600-1868). Zen support for Confucian social ethics seems to have been
based upon the usefulness of Confucian ethics as an ethical teaching for Zen’s
primary sponsors, the samurai. Moreover, even after the new Confucian schools
in the Tokugawa period became increasingly critical of Zen and other Buddhist
schools and wrested control over Confucian studies away from the Zen temples,
Zen temples continued to teach Confucian ethics to the common people in the
socalled terakoya (temple schools), while Zen masters continued to
advocate Confucian social ethics in their writings. In this way, Zen has often
tied its own social ethics to those of Confucianism throughout its history.55
Of course in these patterns of both close cooperation with the state and adoption
of Confucian social ethics, Zen Buddhism was only following an earlier pattern
established in Chinese Buddhism. Thus it should not be surprising that in terms
of its economic ethics, Japanese Buddhism as a whole generally followed the
Chinese pattern and allowed monasteries to engage in such economic activities
as land ownership and rental of land for interest income, money lending, pawnshops,
sponsorship of guilds and local markets, and even leadership of trade missions
to China, all of which were allowed on the doctrinal basis that income from
them was to be used for the Three Treasures. Individual monks were also eventually
allowed to acquire personal wealth, as fourteenth to fifteenth century Zen
temple records show. One type of wealthy monk in
particular, the shosu or estate overseers, were able to receive as personal
income anywhere from 1 to 10 percent of the total income from the lands they
oversaw.56
The Chinese pattern was also followed in the trend toward the accumulation
of wealth and power by Japanese Buddhist temples leading to various criticisms
of such wealth and power and periodic government efforts to control their growth,
beginning as early as the seventh century. In Japan, however, government repression
resulted in a fewer number of major persecutions than in China. The major ones
were generally restricted to the years 1570-1590 under the warlords Oda Nobunaga
and Hideyoshi Toyotomi (their purpose being to break the military and economic
power of the temples),57 and
those of the 1860s to1870s as a part of Meiji government policy to forcibly
separate Shinto and Buddhism and establish the superiority of the Shinto.58 In Japan also, up until the late sixteenth century the state
periodically shifted its support from one Buddhist school to another as earlier
schools were judged to have become too powerful, too corrupt, or too connected
to previous regimes. The ability of Buddhist temples to prosper in spite
of this and gain increasing wealth is shown by the fact that by the
midsixteenth century prior to Oda Nobunaga’s major persecutions, all Buddhist
temples as a whole controlled as much as 25 percent of the cultivated land
in the country, as well as holding extensive political control in many
local areas.59
In terms of lay economic ethics in premodern Japanese Buddhist
history, the formal teachings of the major schools generally stressed the importance
of observing the laws of the land, and equated (as with Eisai and Dogen), the
observance of secular law with the observance of Buddhist religious laws or
precepts. This was especially true of Zen, but also of the Pure Land schools
and the older Shingon, Tendai (T’ien T’ai) and Kegon (HuaYen)
sects.60 At the same time, beginning in the Tokugawa period, Zen
and Pure Land schools increasingly emphasized ascetic merchant-type lay economic
ethics centered on the values of frugality, diligence and the religious significance
of productive labor. For example, in Banmin Tokuyo or The Significance
of Everyman’s Activities, Suzuki Shosan (1579-1655), a Zen monk during the
early Tokugawa period, expressed the religious value behind ordinary labor as
follows:
Every profession is a Buddhist exercise. You should attain Buddha through
your work. . . . Farming is nothing but a Buddhist exercise. If our intention
is bad, farming is a lowly work; but if you are deeply religious, it is the
saintly work of a Bodhisattva. . . Do hard work in the heat and in the cold;
regard as an enemy your own flesh overgrown with evil passions; turn up the
soil and reap in the harvest. . . Those engaged in trade should first of all
learn how to make as much profit as possible. . . Regard your trade as a gift
of Heaven. Leave yourself at the mercy of Heaven, cease to worry about gain,
and be honest in
business.61
In a similar way, Pure Land Buddhist lay ethics, specifically in the Jodo
Shin sect in the Tokugawa period, moved away from their earlier reliance
on pure faith alone and toward ethical action linked to faith. This ethical
action
consisted mainly of diligent work in one’s occupation, along with an ascetic
attitude toward consumption. Jodo schools also justified merchant
profitmaking through the doctrine of jiririta or “profiting
both self and other.” For the Jodo Shin believer, devotion to one’s work or
occupation thus became an important means to aid his salvation.62
The Confucian strain in Japanese Buddhist social ethics, however, could make
for an antimerchant tendency in some teachings, as in Tokugawa Zen master Takuan
Soho’s criticism of merchants for their greed and lack of kindness.63 This was not surprising since in traditional Confucian social
ethics, the merchant was not highly evaluated and the economy itself was
seen as a zerosum game where profits for the merchant implied a loss for others.
Takuan’s criticism, however, can also be viewed more as a criticism of the
misuse of profits or an improper way to accumulate them (through greed rather
than honest hard work) rather than as a criticism of profitmaking
itself.
The Buddhist concepts of anaatman and original enlightenment
(hongaku shiso) also contributed important doctrinal aspects to Japanese
Buddhist social teachings and lay ethics in both the late medieval (1185-1600)
and early modern (1600-1868) periods. anaatman or muga in Japanese
tended to be equated by Zen Buddhists with absolute loyalty to one’s lord,
offering another example of the amalgamation of Confucian ethics into Japanese
Buddhism.
Such a tendency was widespread in Japanese Buddhism throughout late medieval
and early modern periods, but especially so in Zen, due to its close connections
to the warrior class and the state. Zen advocacy of “loyalty to
one’s lord” has also continued to exist even into the modern period as many
Zen temples were able to identify anaatman (or muga) with loyalty
to the Emperor before and during World War II, and to identify it implicitly
if
not
directly with diligence and loyalty to the company in the postwar period
in
Zen meditation sessions held for Japanese company employee training programs.64
The concept of original enlightenment (hongaku shiso), on the other
hand, was used in Japanese Buddhism to refer to the idea that all sentient
beings already are originally enlightened and only need to get rid of their
delusion or ignorance in order to return to their original state. Although
this would seem to imply the basis for the equality of all humans, in Japan
it came to be used to affirm the world as it is and was used by at least
some Japanese Buddhists to explain and justify the status quo order of society,
including
existing social and economic inequalities. Thus the idea of “discrimination is
equality” (shabetsu soku byodo) or the “nonduality of all things” was
employed in the Meiji period by many Buddhists to justify the growing social
and
economic inequalities brought about by the rise of capitalism.65
Japanese Buddhist attitudes toward lay economic labor have traditionally relied
upon the concept of hoon or return of benefits and viewed labor as
an expression of one’s gratitude for benefits received from one’s master
or employer.
This was especially true in the premodern period (before 1868) when emphasis
was clearly placed on the individual’s strong obligations to their social nexus,
including their employer or master. With the development of Japanese capitalism
in the modern period (1868-present), however, the majority of Japanese Buddhist
temples continued to lean on this view of labor as return of benefits as the
basis for their view of labormanagement relations. As a result most temples
were not that sympathetic to the labor movement when it began to develop in
the early twentieth century, and were not at all sympathetic to Japanese socialism,
which they labeled “bad equality.”66 Teachings
for the Buddhist laity also generally continued to urge support for state
economic and political policies, which focused on the national goal of
achieving a “rich country, strong army.”
Japanese Buddhist temples during the Meiji period (1868-1912) in particular
were supportive of government modernization policies because they wished
to find
favor with the government following the governmentbacked persecutions of
Buddhism in the 1860s and 1870s. These persecutions had been aimed at abolishing
BuddhistShinto syncretism and establishing Shinto, along with the Emperor
system, as the center of Japanese ethical and religious values.67 As a
result, most Buddhist temples hoped to protect themselves and their own positions
from further criticism by working hard to curry favor with the state.
The enthusiastic response of Buddhist temples to the Imperial Rescript on
Education (1890) and the Boshin Rescript (1908) reflected this strategy of
accommodation to government led “economic modernization.” These rescripts were
used by the government as a part of its program of moral education to foster
public support for state policies and goals. By enthusiastically supporting
these rescripts then Buddhist temples were in effect supporting
governmentled economic modernization efforts. The same strategy of accommodation
could be seen in many Buddhist writings on socialism and the labor movement at
this time, problems to which the solution was seen as pursuing a
policy of “mutual assistance between the rich and poor,” based upon the ideal
that “managers should be paternal; [and] workers should ‘return the benefits’
received from their bosses and work out of ‘gratitude’.”68 Poverty
thus was viewed as a moral problem and a result of bad karma rather than the
result of economic factors or institutional problems. It is perhaps not surprising
then that Buddhist temple charity at this time was often done in the name of
benefiting the state.69
In conclusion, Buddhism’s role in Japan’s modern economic development and
the rise of modern capitalism in prewar Japan was a mixture of both positive
and passive support. Such support was positive in the sense that Buddhist
temples generally supported the values of diligence and hard work, honest
profitmaking, a view of labor as “returning benefits” and obedience to state
policies of economic modernization. At the same time, Buddhism’s role was only
passively supportive in the sense that Buddhist believers and temples themselves
did not lead Japan’s modern economic transformation or even encourage its beginning.
Instead they initially were noncommittal to government modernization policies
and only later became more ardent supporters after the persecution of Buddhism
in the 1860s and 1870s. Thus, while there was a clear Buddhist role in the development
of such ascetic-merchant values as diligence,
hard work, and honest profitmaking during the period preceding Japan’s
modernization and these values were certainly supportive of Japan’s modernization
once it got
started, it was neither Buddhist merchants nor Buddhist values which directly
led Japan’s modernization. Instead it was young patriotic samurai and their
ethical values based upon an intense nationalism or patriotism expressed toward
the person
of the Emperor and the nation itself.70 Moreover, even ascetic-merchant values themselves, as helpful
as they were, were less the result of Buddhist lay economic ethics alone than
a combination of Buddhist ideas with Confucian thought and values.71 In this way, it was more the values of “Japanese religion” rather
than “Japanese Buddhism” alone which provided the ethic of hard work, loyalty
to the state and subservient labor which helped enable the successful implementation
of modernization policies initiated by a central government dominated by samurai
values of loyalty to Emperor and state.
Conclusions
This paper has given evidence for both the continuity of Buddhist attitudes
toward wealth and labor, as well as the transformations in these attitudes
which occurred as the result of the interaction of Indian Buddhist values and
indigenous Chinese or Japanese ways of thinking. Continuities are most evident
on the lay side of Buddhist teachings in all three countries and in the
general trend toward acceptance of lay wealth (and economic inequalities), encouragement
of wealth accumulation (as long as by honest means and without attachment to
such wealth) and the importance put on giving away such wealth to support the
sangha and as a way to demonstrate lack of attachment to it. Transformations,
on the other hand, are shown most vividly in the changes in monastic Vinaya rules
and actual monistic practices over time. Compared to the original extremely restrictive
rules which prohibited almost any type of economic activity for either monk or
monastery, more relaxed regulations eventually developed as time passed, first
in India and later in various schools in China and Japan. Nowhere was this trend
more obvious than in the development of usury and the accumulation of individual
wealth by individual monks. Although such activities were never universal and
varied with historical time period, they still show the greater degree of transformation
that occurred in monk economic ethics compared to lay ethics for the three countries
reviewed.
Such changes in practiced monastic economic ethics reflect the influence of
indigenous ways of thinking upon the development of Buddhist ethics in China
and Japan. Buddhist ethics and practices themselves also influenced indigenous
ways of thinking in China and Japan, in particular in terms of the idea of
giving to
the sangha (daana) as a type of spiritual “investment” or
meritmaking. Whether such giving by any individual was ultimately more for
religious or economic reasons, it contributed to the development of more advanced
forms of communal investment in countries where it was practiced, in particular
in the form of “inexhaustible treasuries,” and other innovative commercial practices
such as merit cloisters and pledgebased usury.
In the final analysis, however, Buddhist economic activities and economic
values never seemed to play a direct role in the development of a more modern type
of capitalism in any of the three countries examined (including Japan). This
is partly due to the inherently conservative and amelioratory tendencies in
Buddhist theories of political and social change and to the strong emphasis
on giving to the sangha (daana) as the best “investment” an individual
could make for their future. In this way it was not an absence of rationalizing
tendencies (in Weberian terms) in Buddhism which led to an inability to contribute
to the rise of a modern form of capitalism in Asia but an absence of an activist
and independent role vis-à-vis secular authorities and institutions, while
at the same time supporting consumption of surplus
capital in daana rather than lay investment of this capital in secular
businesses. At the same time, this conclusion does not intend to downplay the
political realities which existed in India, China and Japan which made such a
more activist and independent economic and political role by Buddhist temples
or
lay society difficult.72
Thus, while on the one hand Buddhism’s role in the economic development of
these three countries was to encourage lay accumulation of wealth and productive
labor, on the other hand, official doctrine seldom varied in ultimately viewing
such lay wealth and labor as less important (except perhaps in Zen and later
Pure Land) than activities directly related to monk enlightenment or lay
meritmaking through daana. As a result, while Buddhist lay ethics
may have helped provide the necessary type of lay values for the development
of modernization and modern capitalism (in Japan for example), these ethics were
not sufficient factors in themselves to propel such
development.73 Moreover,
while Buddhist believers and institutions were not the initiators of the political,
social and economic changes which led to economic modernization in Japan in
particular, this does not eliminate a certain Buddhist “flavor” to the strong
work ethic and almost religious view of work which has supported the development
of modernization
and modern capitalism in Japan.
In terms of issues of economic equality and distributive justice on the other
hand, Buddhist teachings were generally less interested in changing the current
distribution of wealth than in cultivating the proper attitudes toward wealth,
which were defined as those of giving and nonattachment. This position relied
upon a karmic interpretation of social and economic inequalities which served
to justify them (and therefore view them as a type of economic justice). Such
a position also served as a rationale for a cooperative attitude toward the
ruling authorities and for upholding the social, political and economic status
quo. Of course, this was the dominant tradition in the form of the teachings
of the majority of Buddhist schools. A minority tradition also existed (in
particular in China) of movements which called for political upheaval based
upon an
interpretation of teachings concerning Maitreya, the future Buddha.
The above view of social and economic inequality is also in accord with a
view of karma which sees intervention in the economic organization of society
as only tending to produce more potential karma and entanglement in sa.msaara.
While such a view leaves open the opportunity for the exercise of compassion
(including material help to others), it avoids more interventionist efforts
to control and redirect existing wealth distribution. When applied to contemporary
economic policies, this appears to lead to a more laissezfaire or politically
conservative approach to issues of wealth distribution rather than a “liberal” or “socialist” approach
of redistributing wealth based on some definition of economic justice. Whether
such a laissezfaire approach or a more socially interventionist approach
represents the true application of Buddhist principles, however, will continue
to remain open to debate, due partly to the very ambiguity of Buddhist concepts
themselves. As a result the evidence for assuming that Buddhist economic ethics
imply political policies of a
socialist “welfare state,” as done by some recent Buddhist scholars, remains
far
from being unambiguously clear.74
Notes
[1] For a
good discussion of this see
George Rupp, “The Relationship Between Nirvana and Samsara: An Essay in the Evolution
of Buddhist Ethics,” Philosophy East and West 21 (1971):
55-58. Return
[2] See Louis Gomez, “Emptiness and Moral Perfection,” Philosophy
East and West 23 (1973): 361-73. Return
[3] The basic prohibitions can be listed as follows: No
contact with money nor causing someone else to have contact, no engaging in
agriculture nor causing someone else to engage in agriculture, and no keeping
of
food or clothing over a certain amount. See Nakamura Hajime, Genshi Bukkyo
no
Shakai Shiso (Social Though in Primitive Buddhism). Selected Works
of Nakamura Hajime, vol. 18 (Tokyo: Shunjusha, 1993), 130-33. Return
[4] Ibid., 133-35. There is still much controversy over
when this “laxity” in the Vinaya began and due to what reasons. One traditional
explanation attributes it to the Mahaasa.mghika/Sthavira schism and Mahaasa.mghika
laxity. However, this view has been brought into question in a now classic
article by Janice Nattier and Charles Prebish: “Mahaasa.mghika Origins: The
Beginnings of Buddhist Sectarianism,” History of Religions 16/3 (1977):
237-72. Return
[5] See Russell Sizemore and Donald Swearer, “Introduction,” in Ethics,
Wealth and Salvation: A Study in Buddhist Social
Ethics, ed. Russell Sizemore and Donald Swearer (Columbia: University of
South Carolina Press, 1990), 13-14. Return
[6] Nakamura, Genshi Bukkyo, 141-49; 160-61. See
also Balkrishna Gokhale, “Early Buddhism and the Urban Revolution,” Journal
of the International Association of Buddhist Studies 5/2 (1982): 18-20. Return
[7] Nakamura, Genshi Bukkyo, 150-161; 224. A good
example of this contrast between Buddhist and Brahmin ethics can be seen in
the Kuu.tadanta Sutta. Return
[8] Diigha Nikaaya, pt. III of Dialogues of the
Buddha, trans. T.W. and C.A.F Rhys David (London: Luzac and Co. Ltd.,
1971),
180 ff. I use here the translation of Peter Pardue in Buddhism: A Historical
Introduction to Buddhist Values and the Social and Political Forms They Have
Assumed in Asia (New York: MacMillan Co., 1971). Return
[9] See Phra Rajavaramuni, “Foundations of Buddhist Social
Ethics,” in Ethics, Wealth and Salvation, 35-43; and Pardue, 28-29. Return
[10] See Diigha Nikaaya, pt. II, 59-76; and the Kutandanta
Sutta, pt. I in Dialogues of the Buddha, 173-85. Return
[11] See pt. II in Dialogues of the Buddha,
199-232. Return
[17] Pardue, 28. For discussion on early Indian monastic
ownership of such “slaves” or servants, see also Gregory Schopen, “The Monastic
Ownership of Servants or Slaves: Local and Legal Factors in the Redactional
History of Two Vinayas,” Journal of the International Association of Buddhist
Studies 17 (1994): 145-73. Return
[18] See Gunapala Dharmasiri, Fundamentals of Buddhist
Ethics (Antioch: Golden Leaves Publishing Co., 1989), 62-66; and A.
Thmas Kirsch, “Economy, Polity and Religion,” in Change and Persistence in Thai
Society, ed. G. William Skinner and A. Thomas Kirsch (Ithaca: Cornell
University Press, 1975), 180-82. Return
[19] Dharmasiri, Fundamentals of Buddhist Ethics,
62. The story of the Brahmin youth Assalayana is an apparent example of the
Buddha’s view of the inherent spiritual equality of all persons. See Nakamura
Hajime, Buddhism in Comparative Light (Delhi: Motilala Banarsidass,
1986), 103-4. Return
[20] Nakamura, Buddhism in Comparative Light, 94. Return
[21] See the CakkavattiSiihanaada Sutta for
an
early exposition of this idea in Buddhism (Diigha Nikaaya, pt. III, 59-76).
The Cakravartin king idea was not limited to Buddhism but also has a long history
in Hinduism. Return
[22] Robert Thurman, “Edicts of A”soka,” in The Path
of
Compassion: Writings on Socially Engaged Buddhism, ed. Fred Eppsteiner (Berkeley:
Parallax Press, 1988), 116-17. Return
[23] The Edicts of A”soka, trans. N. A. Nikam and
Richard McKeon (Chicago: University of Chicago Press, 1959). See especially
pages 40-41 for an idea of A”soka’s concept of “Dharma” and 43-65 for examples
of specific applications of this concept of Dharma. Return
[25] Rajavaramuni, “Foundations of Buddhist Social
Ethics,” 9. Return
[26] Nakamura, Genshi Bukkyo, 227; and Rajavaramuni,
45. Return
[27] Melford Spiro, Buddhism and Society (New York:
Harper and Row, 1970), 460; and David Little, “Ethical Analysis and Wealth
in
Theravada Buddhism: A Response to Frank Reynolds,” in Ethics, Wealth and
Salvation, 84. Return
[28] For an interesting discussion on how such different
ideas toward daana and use of wealth seemingly contributed to contrasting
patterns of economic development in Thailand and Japan, see Eliezer Ayal, “Value
Systems and Economic Development in Japan and Thailand,” in Man, State,
and
Society in Contemporary Southeast Asia, ed. Robert Tilman (New York: Praeger,
1969). Return
[29] Rupp, “The Relationship Between Nirvana and Samsara,” 59-63. Return
[30] Robert Thurman, “Naagaarjuna’s Guidelines for Buddhist
Social Activism,” in The Path of Compassion, 131-39. Return
[31] See Nakamura Hajime, “The Influence of Confucian Ethics
Upon Chinese Translations of Buddhist Sutras,” SinoIndian
Studies 5 (1957): 156-70; and Kenneth Chen, The Chinese Transformation
of
Buddhism (Princeton: Princeton University Press, 1973). Return
[32] For a discussion of how Chinese Buddhism dealt with
this problem, see Kenneth Chen, Buddhism in China (Princeton: Princeton
University Press, 1964), 50-57. Return
[33] Nakamura, “The Influence of Confucian Ethics,” 163-68. Return
[34] See Chen, The Chinese Transformation of
Buddhism, 76; 135-78. See also Jacques Gernet, Buddhism in Chinese Society:
An Economic History From the Fifth to the Tenth Centuries, trans. Franciscus
Verellen (New York: Columbia University Press, 1995), 70; and Martin
Collcutt, Five Mountains: The Rinzai Zen Monastic Institution in Medieval
Japan (Cambridge: Harvard University Press, 1981), 249-50. Return
[35] Chen, The Chinese Transformation of Buddhism,
110; 161. Return
[37] A “competition” in aristocratic giving to Buddhist
monasteries occurred during this time, with rich families vying with each
other to show their piety and gain merit. See Gernet, 278-97.
A “competition” in aristocratic giving to Buddhist monasteries occurred during
this time, with rich families vying with each other to show their piety and
gain merit. See Gernet,
278-97. Return
[39] Gernet, for example, gives a list of “Buddhist” inspired
rebellions (page 288) as well as evidence to show that Chinese Buddhism in
the period under discussion (400-1000 C.E.) often was strongly promoted by
elements of the aristocracy less committed to Confucian values and more interested
in acquisition of private wealth and political power (278-97). Return
[40] See Arthur Wright, Buddhism in Chinese History (Stanford:
Stanford University Press, 1959), 69; and Joseph Kitagawa, “The Many Faces
of Maitreya,” in Maitreya, The Future Buddha, ed. Alan Sponberg and
Helen Hardacre (Cambridge: Cambridge University Press, 1988), 17-18. For more
details on particular rebellions and their use of the theme of economic inequality
between rich and poor, see Daniel Overmeyer, Folk Buddhist Religion: Dissenting
Sects in late Traditional China. (Cambridge: Harvard University Press,
1976), 120-23. Return
[41] Gernet, 227-28, and Chen, The Chinese Transformation
of Buddhism, 178. Return
[42] Chen, The Chinese Transformation of Buddhism,
178. Return
[46] Chen, The Chinese Transformation of Buddhism,
148-49. Return
[47] See Collcutt, 250; and Heinrich Dumoulin, A History
of Zen Buddhism: India and China (New York: Pantheon Books, 1963),
243. Not only Zen, but Pure Land’s survival also seems to have been due
at least
partly to economic reasons, that is to its base of support coming from
the masses. In contrast, the Hua-Yen, T’ien T’ai and Fa-Hsiang patrons,
including
the Imperial family, and their connection with the “parasitic” practices
mentioned above help to explain their decline. See Collcutt, Five
Mountains; and Chen, The Chinese Transformation of Buddhism. Return
[48] Chen, The Chinese Transformation of Buddhism,
150.Chen, The Chinese Transformation of Buddhism, 150. Return
[50] See Nakamura, “The Influence of Confucian Ethics.” Return
[51] See Dert Bode, “Harmony and Conflict in Chinese
Philosophy,” in Studies in Chinese Thought, ed. Arthur Wright (Chicago:
University of Chicago Press, 1953), 45-47. Return
[52] Christopher Ives, Zen Awakening and Society (Honolulu:
University of Hawaii Press, 1992), 93; and Winston Davis, Japanese Religion
and Society (Albany: State University of New York Press, 1992),
157. Return
[54] Collcutt, 57-61. Also see Collcutt for more discussion
of the Gozan or Five Mountain system of Rinzai Zen temples established at this
time through government patronage. Return
[57] For more details, see Neil McMullin, Buddhism and
the State in Sixteenth Century Japan (Princeton: Princeton University
Press,
1984). Return
[58] See James E. Ketelaar, Of Heretics and Martyrs
in
Meiji Japan: Buddhism and Its Persecution (Princeton: Princeton University
Press, 1990). Return
[59] See McMullin, Buddhism and the State in Sixteenth
Century Japan, 251. Return
[60] Heinrich Dumoulin, Buddhism in the Modern
World (New York: MacMillan, 1976), 228. Return
[61] Nakamura Hajime, “Suzuki Shosan, 1579-1655 and the
Spirit of Japanese Capitalism in Japanese Buddhism,” Monumenta Nipponica 22
(1967): 6-8. Return
[62] See Dumoulin, Buddhism in the Modern World,
228; and Robert Bellah, Tokugawa Religion (Glencoe: Free Press, 1970),
118-19. Bellah, however, seems to assume that the Jodo Shin attitude toward
profits was an innovation in Buddhism, when actually a similar attitude had
existed already in early Indian Buddhism, as has been pointed out by Nakamura
Hajime in Genshi Bukkyo no Shakai Shiso (Social Thought in Primitive
Buddhism). See Selected Works of Nakamura Hajime, vol. 18 (Tokyo:
Shunjusha, 1993), 141-61; and Balkrishna Gokahale, “Early Buddhism and the
Urban
Revolution” Journal of the International Association of Buddhist Studies 5/2
(1982): 18-20. Return
[64] See Daizen Victoria, “Japanese Corporate Zen,” Bulletin
of Concerned Asian Scholars 12 (1984): 61-68. Return
[65] See Paul Swanson, “‘Zen is not Buddhism’: Recent Japanese
Critiques of Buddhanature,” Numen 40 (1993): 115-21; and
Davis, Japanese Religion and Society, 157-58. Return
[71] For example see Bellah on the thought of Shingaku
in Tokugawa Religion, 142-43. Return
[72] Space here does not allow a more detailed discussion
of the nature of these political conditions in each of the three countries.
Suffice it to say that in China and Japan in particular, the political situation
Buddhism faced for most of its history there made a strong independent role
both economically and politically difficult. For more detailed discussions
see Chen, The Chinese Transformation of Buddhism. Return
[73] Nakamura makes a similar argument for religious ethics
in the West in their relation to the development of capitalism. See
Nakamura, Genshi Bukkyo, 261. Return
[74] For two examples of such an assumption, see Thurman, “Naagaarjuna’s
Guidelines,” and Wapola Rahula, “The Social Teachings of the
Buddha,” both in The Path of Compassion. Return
The
Buddha once said, ‘When the ruler of a country is just and good, the
ministers become just and good; when the ministers are just and good,
the higher officials become just and good; when the higher officials
are just and good, the rank and file become just and good; when the
rank and file become just and good, the people become just and
good.’(Anguttara Nikaya)
In
the Cakkavatti Sihananda Sutta, the Buddha said that immorality and
crime, such as theft, falsehood, violence, hatred, cruelty, could arise
from poverty. Kings and governments may try to suppress crime through
punishment, but it is futile to eradicate crimes through force.
In
the Kutadanta Sutta, the Buddha suggested economic development instead
of force to reduce crime. The government should use the country’s
resources to improve the economic conditions of the country. It could
embark on agricultural and rural development, provide financial support
to entrepreneurs and business, provide adequate wages for workers to
maintain a decent life with human dignity.
In
the Jataka, the Buddha had given to rules for Good Government, known as
‘Dasa Raja Dharma’. These ten rules can be applied even today by any
government which wishes to rule the country peacefully. The rules are
as follows:
1) be liberal and avoid selfishness, 2) maintain a high moral character, 3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects, 4) be honest and maintain absolute integrity, 5) be kind and gentle, 6) lead a simple life for the subjects to emulate, 7) be free from hatred of any kind, 8) exercise non-violence, 9) practise patience, and 10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
-
A good ruler should act impartially and should not be biased and
discriminate between one particular group of subjects against another. - A good ruler should not harbor any form of hatred against any of his subjects. - A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable. -
A good ruler must possess a clear understanding of the law to be
enforced. It should not be enforced just because the ruler has the
authority to enforce the law. It must be done in a reasonable manner
and with common sense. — (Cakkavatti Sihananda Sutta)
In
the Milinda Panha,it is stated: ‘If a man, who is unfit, incompetent,
immoral, improper, unable and unworthy of kingship, has enthroned
himself a king or a ruler with great authority, he is subject to be
tortured‚ to be subject to a variety of punishment by the people,
because, being unfit and unworthy, he has placed himself unrighteously
in the seat of sovereignty. The ruler, like others who violate and
transgress moral codes and basic rules of all social laws of mankind,
is equally subject to punishment; and moreover, to be censured is the
ruler who conducts himself as a robber of the public.’ In a Jataka
story, it is mentioned that a ruler who punishes innocent people and
does not punish the culprit is not suitable to rule a country.
The
king always improves himself and carefully examines his own conduct in
deeds, words and thoughts, trying to discover and listen to public
opinion as to whether or not he had been guilty of any faults and
mistakes in ruling the kingdom. If it is found that he rules
unrighteously, the public will complain that they are ruined by the
wicked ruler with unjust treatment, punishment, taxation, or other
oppressions including corruption of any kind, and they will react
against him in one way or another. On the contrary, if he rules
righteously they will bless him: ‘Long live His Majesty.’ (Majjhima
Nikaya)
The
Buddha’semphasis on the moral duty of a ruler to use public power to
improve the welfare of the people had inspired Emperor Asoka in the
Third Century B.C. to do likewise. Emperor Asoka, a sparkling example
of this principle, resolved to live according to and preach the Dhamma
and to serve his subjects and all humanity. He declared his
non-aggressive intentions to his neighbors, assuring them of his
goodwill and sending envoys to distant kings bearing his message of
peace and non-aggression. He promoted the energetic practice of the
socio-moral virtues of honesty, truthfulness, compassion, benevolence,
non-violence, considerate behavior towards all, non-extravagance,
non-acquisitiveness, and non-injury to animals. He encouraged religious
freedom and mutual respect for each other’s creed. He went on periodic
tours preaching the Dhamma to the rural people. He undertook works of
public utility, such as founding of hospitals for men and animals,
supplying of medicine, planting of roadside trees and groves, digging
of wells, and construction of watering sheds and rest houses. He
expressly forbade cruelty to animals.
Other interesting and important read: Ken Jones on Buddhist Social Action, the work of Sulak Sivaraksa, and the many engaged Buddhists here, here and here (and much more) about who have taken Buddhism beyond the temple walls to effect change in communities.
Did you Know?
Phosphoric acid, a major ingredient in soda pop, hasbeen shown to interfere with your body’s ability touse calcium. This may lead to softening of teeth andbones and osteoporosis.
We eat or drink unhealthy food
because of lack of minerals and other elements that are in minority. By
eating various food and therefore having enought minerals in the body,
the organisem isn’t “hungry” no more for artificial drinks. You’re
organism starts to reorganize and finds substitutes for unhealthy food.
I know, that now, after knowing the functions of minerals and eating
them enought with food, I drink only water and eat only un-artificial
food, because my body has no lust for candyes, coke and excetra,
anymore. Mind and body functions are better than ever.
Aspartam is not the only to blame. Drinking lemon and mineral water
isn’t for people with sensitive stomachs and also isn’t healthy if you
drink too much mineral water. You have to mix it with pure water.
Online edition of India’s National Newspaper
Tuesday, Jun 24, 2008 Scheduled Caste (Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath) women invisible citizens: Report
Special Correspondent
Reveals prevalence of untouchability
Recommends a redress mechanism
JAIPUR: A fact-finding mission’s report on the status of Scheduled Caste (Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath) women
in Rajasthan released here on Monday has brought to light the critical
denial of rights to them on the basis of caste as well as gender. Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath
women were found having very little access to livelihood, food, water,
sanitation and the government’s welfare programmes.
As untouchables and outcastes, Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath women invariably face
caste-based discrimination. As women, they face gender discrimination,
and as poor, they face class discrimination, affirmed the report
prepared by two leading Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath and women’s rights groups.
The Centre for Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath Rights and the Programme on Women’s
Economic, Social and Cultural Rights (PWESCR) conducted field surveys
in five localities inhabited by Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath in Jaipur and Dausa districts to
assess “exclusion and subordination” of Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath women. “Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath women are
restricted to the bottom of the society, impoverished and invisible as
citizens,” noted the report.
Releasing the report here in the presence of Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharathactivists,
academicians and community leaders, State Assembly Speaker Sumitra
Singh admitted that “systematic denial” of right to education,
training, land and livelihood resources during the 60 years of
Independence had led to exclusion of Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath women from all
socio-economic and political fields. Ms. Singh called upon the Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath
groups to exert pressure on government functionaries to provide health
care, nutrition and other basic services in the Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath-dominated areas.
“Access to education will surely enable Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath women to assert their
rights and improve their living conditions,” she said.
The 39-page report said all Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath communities in the State were
suffering from the practice of untouchability and deliberate
segregation. The fact-finding teams visiting the five areas found that Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath lived in ghetto-like structures within the segregated areas away
from the general population.
There was a complete lack of
information about the State programmes and schemes and entitlements for Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath under them. With men and women being unable to access
these sources, the government functionaries had a sense of complacency
and no concern for accountability.
The Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath habitations covered by the field surveys were the Jhalana
Doongri Kachchi Basti, Jaipur; Bagarion Ki Dhani, Pachala; Kadwa Ka
Bas, Dudu (all in Jaipur district) and Raigar Mohalla, Gudalia; and
Raigar Basti, Dausa city (both in Dausa district).
Only occupations available and
traditionally allocated to Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath women were those that no one else
would prefer to do. “The fact-finding clearly demonstrates that in
spite of various laws and schemes for Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath, not much is being done on
the ground to address the day-to-day hardships faced by Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath women”.
The report demanded that the State government develop a monitoring
system to recognise the discrimination faced by dailt women in all
walks of life. There should also be a redress mechanism to deal with
the complaints of violation of rights and dalit women should be made
aware of their legal rights.
The report also underlined the need to bring about “radical changes”
in the mind-set of people who see nothing wrong in the customary
practices of social exclusion of Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath women. It said the government
should ensure that children had access to education without being
discriminated.
International Early Birds Brotherhood Multipurpose Cooperative Society
(IEBBMCS)
For
The Welfare and Ultimate Bliss of Entire Mighty Great Minds
Aims & Objects
To
enrol membership for IEBBMCS for the welfare and happiness of all the
members in accordance with the Constitution of India through their
empowerment by grabbing the master key for distributing the nations
wealth to benefit all sections of the society.
Distribution of fertile land to all poor farmers with healthy seeds.
Loan
to each and every person who is interested in starting his own business
with proper training on latest and most modern successful Trade
Practices
To train Government servants to serve the society in a most efficient manner without corruption.
To train members to become leaders for excellent governance.
To train all members on “The Art of Giving” for a happy longevity, beauty, prosperity and Authority.
To
create a database of all members with their photos, address, age, and
all other necessary information that will serve as Citizens Identity
Cards.
To help all members to be in the voters list in order to acquire the Master KeyTo strive hard to convert the existing three member Chief Election Commission
as
Chief Election Committee, just like any other Parliamentary Committee
representing all sections of the society to ensure that all eligible
voters in the Country are included in the Voters list with their photo
identity for free and fair elections.
To help all members to get genuine Caste Certificates.
To train all members to become media to propagate peace within oneself and harmony with others.
To
train all members on the latest trade practices to make them to earn
more money for the wholesome desire of propagating the Practicing and
the Noble Right path shown by the Blessed, Noble and the Awakened One.
To train and cultivate the habit of early birds
To practice and train on the essential movements of the body, including walking, cycling and swimming for fitness
To practice and train to buy essential qualitative and most economic household articles and commodities
To train to cultivate the best food habits
To train to cultivate the ten disciplines for happy and peaceful life
Through the practice of Noble Eightfold Path
To
train to practice meditation such as Pabajja, Vipassana and Zen
practice for peace and happiness within oneself and harmony with others
to enable to become Great Minds in order to attain the Ultimate Bliss
To enroll minimum two members per street for cultivation of the practice by way of training
Membership Minimum Rs.200 ($100) up to 25% and above of one’s net profit.
The Ancient Regime : The State of the Aryan Society
This essay consists of II typed foolscap pages tagged into a file. From the last sentence it appears that the Chapter is incomplete. —Editors
Buddhism was a revolution. It was as great a Revolution as the French Revolution. Though it began as a Religious revolution, it became more than Religious revolution. It became a Social and Political Revolution. To be able to realise how profound was the character of this Revolution, it is necessary to know the state of the society before the revolution began its course. To use the language of the French Revolution, it is necessary to have a picture of the ancient regime in India.
To understand the great reform, which he brought about by his teaching, it is necessary to have some idea of the degraded condition of the Aryan civilisation at the time when Buddha started on the mission of his life.
The Aryan Community of his time was steeped in the worst kind of debauchery; social, religious and spiritual.
To mention only a few of the social evils, attention may be drawn to gambling. Gambling had become as widespread among the Aryans as drinking.
Every king had a hall of gambling attached to his palace. Every king had an expert gambler in his employment as a companion to play with. King Virat had in his employment Kank as an expert gambler. Gambling was not merely a pastime with kings. They played with heavy stakes. They staked kingdoms, dependants, relatives, slaves, servants.*[f1]
King Nala staked everything in gambling with Paskkar and lost everything. The only thing he did not stake was himself and his wife Damayanti.Nala had to go and live in the forest as a beggar. There were kings who went beyond Nala. The Mahabharat[f2]tells how Dharma the eldest of the Pandavas gambled and staked everything, his brothers and also his and their wife Draupadi. Gambling was a matter of honour with the Aryans and any invitation to gamble was regarded as an injury to one’s honour and dignity. Dharma gambled with such disastrous consequences although he was warned beforehand. His excuse was that he was invited to gamble and that as a man of honour, he could not decline such an invitation.
This vice of gambling was not confined to kings. It had infected even the common folk. Rig-Veda contains lamentations of a poor Aryan ruined by gambling. The habit of gambling had become so common in Kautilya’s time that there were gambling houses licensed by the king from which the king derived considerable revenue.
Drinking was another evil which was rampant among the Aryans. Liquors were of two sorts Soma and Sura. Soma was a sacrificial wine. The drinking of the Soma was in the beginning permitted only to Brahmins, Kshatriyas and Vaishyas. Subsequently it was permitted only to Brahmins and Kshatriyas. The Vaishyas were excluded from it and the Shudras were never permitted to taste it. Its manufacture was a secret known only to the Brahmins. Sura was open to all and was drunk by all. The Brahmins also drank Sura. Shukracharya the priest to the Asuras drank so heavily that in his drunken state he gave the life giving Mantra known to him only and with which he used to revive the Asuras killed by the Devas—to Katch the son of Brahaspatiwho was the priest of the Devas. The Mahabharat mentions an occasion when both Krishna and Arjuna were dead drunk. That shows that the best among the Aryan Society were not only not free from the drink habit but that they drank heavily. The most shameful part of it was that even the Aryan women were addicted to drink. For instance Sudeshna[f3] the wife of King Virat tells her maid Sairandhri to go to Kichaka’s palace and bring Sura as she was dying to have a drink. It is not to be supposed that only queens indulged in drinking. The habit of drinking was common among women of all classes and even Brahmin women were not free from it. That liquor and dancing was indulged in by the Aryan women is clear from the KausitakiGrihya Sutra 1. 11-12, which says ;“Four or eight women who are not widowed, after having been regaled with wine and food are to dance for four times on the night previous to the wedding ceremony.“
That the drinking of intoxicating liquor was indulged in by Brahmin women, not to speak of women of the lower Varnas, as late as the seventh and eighth centuries A.D. in the Central region of Aryavarta, is clear from KumarilaBhatta’sTantra-Vartika I (iii). 4, which states, “Among the people of modern days we find the Brahmin women of the countries of Ahicchatra and Mathura to be addicted to drinking“. Kumarila condemned the practice in the case of Brahmins only, but not of Kshatriyas and Vaishyas men and women, if the liquor was distilled from fruits or flowers (Madhavi), and Molasses (Gaudi) and not from grains (Sura).
The sexual immorality of the Aryan Society must shock their present day descendants. The Aryans of pre-Buddhist days had no such rule of prohibited degrees as we have today to govern their sexual or matrimonial relationship.
According to the Aryan Mythology, Brahma is the creator. Brahma had three sons and a daughter. His one son Daksha married his sister. The daughters born of this marriage between brother and sister were married some to Kashyapa the son of Marichi the son of Brahma and some to Dharma the third son of Brahma.[f4]
In the Rig-Veda there is an episode related of Yama and Yami brother and sister. According to this episode Yami the sister invites her brother Yama to cohabit with her and becomes angry when he refuses to do so.[f5]
There was polyandry not of the ordinary type. The polyandry prevalent among the Aryans was a polyandry when kinsmen cohabited with one woman. Dhahaprachetani and his son Soma cohabited with Marisha the daughter of Soma.[f10]
Instances of grandfather marrying his granddaughter are not wanting. Daksha gave his daughter in marriage to his father Brahma[f11] and from that marriage was born the famous Narada.Dauhitra gave his 27 daughters to his father Soma for cohabitation and procreation.[f12]The Aryans did not mind cohabiting with women in the open and within sight of people. The Rishis used to perform certain religious rites which were called Vamdevyavrata. These rites used to be performed on the Yadnyabhumi. If any woman came there and expressed a desire for sexual intercourse and asked the sage to satisfy her, the sage used to cohabit with her then and there in the open on the Yadnya bhumi. Instances of this may be mentioned. The case of the sage Parashara had sexual intercourse with Satyavati and also of Dirghatapa. That such a custom was common is shown by the existence of the word Ayoni. The word Ayoni is understood to mean of immaculate conception. That is not however the original meaning of the word. The original meaning of the word Yoni is house. Ayoni means conceived out of the house i.e. in the open. That there was nothing deemed to be wrong in this is clear from the fact that both Sita and Draupadi were Ayonija. That this was very common is clear from the fact that religious injunctions had to be issued against such a practice[f13]
There was prevalent among the Aryans the practice of renting out their women to others for a time. As an illustration may be mentioned the story of Madhavi.[f14] The king Yayati gave his daughter Madhavi as an offering to his GuruGalav.Galav rented out the girl Madhavi to three kings, each a period. Thereafter he gave her in marriage to Vishwamitra. She remained with him until a son was born to her. Thereafter Galav took away the girl and gave her back to her father Yayati.
Besides the practice of letting out women to others temporarily at a rent there was prevalent among the Aryans another practice namely allowing procreation by the best amongst them. Raising a family was treated by them as though it was a breeding or stock raising. Among the Aryas there was a class of persons called Devas who were Aryans but of a superior status and prowess. The Aryans allowed their women to have sexual intercourse with any one of the class of Devas in the interest of good breeding. This practice prevailed so extensively that the Devas came to regard pre libation in respect of the Aryan Women as their prescriptive right. No Aryan woman could be married unless this right of pre-libation had been redeemed and the woman released from the control of the Devas by offering what was technically called Avadan. The LajaHoame which is performed in every Hindu marriage and the details of which are given in the AshwalayanGrahya Sutra is a relic of this act of the redemption of the Aryan woman from the right of pre-libation of the Devas. The Avadan in the Laja Hoama is nothing but the price for the extinguishing of the right of the Devas over the bride. The Saptapadi performed in all Hindu marriages and which is regarded as the most essential ceremony without which there is no lawful marriage has an integral connection with this right of pre-libation of the Devas. Saptapadi means walking by the bridegroom seven steps with the bride. Why is this essential? The answer is that the Devas, if they were dissatisfied with the compensation, could claim the woman before the seventh step was taken. After the seventh step was taken, the right of the Devas was extinguished and the bridegroom could take away the bride and live as husband and wife without being obstructed or molested by the Devas.“`
There was no rule of chastity for maidens. A girl could have sexual intercourse with and also progeny from anybody without contracting marriage. This is evident from the root meaning of the word Kanya which means a girl. Kanya comes from the root Kam which means a girl free to offer herself to any man. That they did offer themselves to any man and had children without contracting regular marriage is illustrated by the case of Kunti and Matsyagandha.Kunti had children from different men before she was married to Pandu and Matsyagandha had sexual intercourse with the sage Parashara before she married to Shantanu the father of Bhishma.
Bestiality was also prevalent among the Aryans. The story of the sage Dam having sexual intercourse with a female dear, is well known. Another instance is that of Surya cohabiting with a mare. But the most hideous instance is that of the woman having sexual intercourse with the horse in the AshvamedhaYadna.
(INCOMPLETE)
The Propagation of Buddhism: Unity for Peace
Ven. Master Hsing Yun
Buddhist Himalaya: A Journal of Nagarjuna Institute of Exact Methods
Vol. II No. I & II (1989)
Copyright 1989 by Nagarjuna Institute of Exact Methods
Everyone has a desire for peace, everyone has the right to seek for security and happiness, to seek the kind of life that has no fear of ware. There are campaigns for the stopping of nuclear testing, and for the abolition of nuclear weapons. Nuclear power can be used for peaceful purposes, but this itself is not really the goal of an effective peace. Peace, does not only mean that there is absence of war; rather it seeks for permanent peace. A sutra says, “We have the seed of disharmony within ourselves and there are also external causes of disharmony. These external causes and conditions affect one another.” That is why there will never be peace in the world. If we only emphasize the external cause of peace, and if we don not bother to purify our minds, this is not true peace.
Peace is not due to the effort of a single person. We need to muster everyone’s strength and power in order to work for peace. So it is really meaningful indeed to have this as the theme for the 16th General Conference of the World Fellowship of Buddhists. Now I have a few points that I would like to share with you.
1.HOW DO WE ATTAIN PEACE?
a. Peace Con Be Attained Through Selflessness
It says in the Diamond Sutra, ‘There are no concepts of “a self”, there are no concepts of “others”, there are no concepts of “living beings”. The so-called “self” is the source of conflict. Because of this supposed “I”, we are selfish; and because of this “I”, we have clingings and craving. Because of this “I”, we have conflicts. The thought of this I ” gives us no peace. It says in the Lotus Sutra, “Those persons who have the weighty view of the self are likened to hungry ghosts. Therefore if we want peace of this world, we should not have any idea of a self. If we have no ideas of self, then wee can bring about equality, and when there is equality, then there is peace.
The Buddha taught the Bhiksus, saying, “When we are careless and torn our clothing, we feel sad. When the leaves fall beside us, we don’t really care, because the leaves are not considered as part of out possession, not a part of out self. But clothing is part of us, and so we feel sad when out possessions are torn.
In order to awaken worldly people to this w2rong view of clinging to “self”, the Buddha taught us the right view of dependent origination and selflessness, to correct the self-centered view of beings, for the benefit of all beings. Because of selflessness, there is no sense of self and others. Because of selflessness, there is no wrong views. So the peace attained through selflessness will be real peace.
b. Peace Can Be Achieved Through Compassionate Action
Compassion is the basis and essence of Buddhism, It says in the Dhammpada, “All beings are afraid of death. There is none who is not afraid of knives and sticks. Put yourself in the position of others; then we should not kill, we should not use the stick.” If we put ourselves in the position of others, and view others as our own self, the act of compassion will not be at all difficult. During the period of the Northern and southern Dynasties in Chinese history, Fo T’u-ch’eng in order to rescue a large number of innocent persons, used compassion to convert Shih Lo and Shih Hu, who killed persons as number as grass. His compassion has become a good example for us to follow. If there is no compassion, then all thing become demonic. And if there is compassion, then all things become the Buddhadharma.
When we se the sufferings of others, we should try and relieve them of their sufferings through out compassion; and when we see that they are unhappy, we should try to console them through our compassion. the Mahayana Parinirvana Sutra, says, “Compassion. puts an end to craving, and love puts and end to anger.” If all persons can treat one another with compassion, then all beings will attain good fortune. And if this can be accomplished, then the world will have peace.
c. Peace Can Be Searched With Respect
All person s like to be respected, but hey always neglect respecting others. There is a Chinese proverb, “Whatever you do not wish, do not do to others.” This is the basic principle regarding respect. It says in the sutra that Buddhism can be sought with humility. This is the essence of a person who is seeking the way. Every person has the right to develop his strong points. This is like out eyebrows; they seem to have no special function when compared to our eyes or out nose, but if we have no eyebrows, we don’t look human. The ancient Chinese e always stress one thing: Gentleman should always be forgiving, respect others, be kind to others, remember other’s strong points, forget about their shortcomings, praise other’s goodness, and do not attack their weakness. If the five fingers co-operate with each others, they can be united into a fist. When we have a fist, we have strength, and when we have strength, then we can seek peace, During the Warring States period there is a story of a minister and a general. Even though in traditional China the office of a prime minister was greater than that of a general, these two persons Lin Hsian-Ju and Lien P’O, worked together without any consideration of rank, and the country was, because of this, strong and lived in peace, This still serves as an example that modern persons can learn from.
The belief in Buddhisms based on mutual respect; if there is no respect, and if we all suspect one another and look down on one another, how can we live in peace? There will be peace in Buddhism if all Buddhist s respect the Triple Gem. Peace without respect cannot last. If we want permanent peace, then we should respect each other. If all Buddhists were to respect each other, and unite with one another, then the prospects for world peace will be good.
d. Peace Can Be Promoted Through A Sense Of Equality
When the Buddha was seated on the Vajrasana, under the Bodhi Tree, he proclaimed, soon after his enlightenment, “All beings in the world posses the mark of the Tathagata’s wisdom,” This proclamation of equality of Buddha and living beings is the light of salvation for all beings.
When the Buddha established the Sangha, he proclaimed the six harmonious rules, that is harmony of thoughts, acceptance of precepts, sharing of common wealth, sameness of speech, behavior and mind, as the principle of democracy an equality. Buddha always said that he was not above the Sangha, but that he was a member of the Sangha. The Buddha helped sick Bhikkhus, he threaded needles for his blind disciples, and he always dealt with the Sangha with a sense of equality. He never considered himself to be above anyone. He says in the Ksudrakagama, that there are four things that should not be lightly regarded: Buddha emphasized the fact that all beings have the Buddha nature, that men and women can both be members of the sangha, that persons of all of the four castes can become members of the Sangha, and that one should not look down on one’s juniors: this emphasis in many ways established the principles of harmony, equality and democracy.
If we wish to see world peace, wee should first proclaim to all people the establishment of a sense of equality, the equality of great nations and small nations, the equality of all races, Only if there is the sense of equality can we realize peace.
2.HOW DO WE ATTAIN UNITY?
If we want to have peace, we must have unity. The slogan of unity is repeated by all persons, but it is very difficult to put it into practice. Everyone wants others to unite with them, but they refuse to unite with others themselves. The lack of unity is like a plate of loose sand; it has no strength. If we want peace, we should be following the road to unity, as follows:
a. Unity Can Be Attained By accepting Persons Who Are Of Different Mentality
The week point of human nature intolerance, the attitude that “if you submit to me, you will live, and if you don’t submit to me, you will die,” Because people cannot aspect someone who is different from themselves, it is difficult for them to unite. A proverb says that if we can be tolerate, we can become great; the land accepts any kind of soil, and the ocean receives all types of rivers. If we cannot tolerate the thoughts and opinions of others, the customs of others, then how can we unite together?
In Chinese history, Duke Huan of Ch’i employed Kuan Chung, w3ho had been on the side of his enemy, and by this he become the hegemony of Central China. T’ang T’ai-Tsung has come to be called an enlightened ruler because not only could he unite with those who had been against him, but also he could use ministers who had political views different from his own. Thus the T’ang was a golden age in Chinese history. Eight years ago, when Mr. Bush was running against Mr. Reagan for the nomination, Mr. Bush lost the nomination, but remained friends with Mr. Reagan used Mr. Bush as his vice-president, and now Mr. Bush has become president, in spite of difference s with Mr. Reagan, The United Nations stands tall on the soil of the United States because Americans can tolerated persons different from themselves. And because America can accept different races of the world America is great.
Buddhism is one of world’s most tolerant religions, When the Buddha first established the Sangha, all of the four castes were permitted to become the Buddha’s followers, Even if one were a prince of the Ksatriya caste, or a poor person of the Sutra caste, Buddha treated them equally. Mahakasyspa who was fire worshipper, and the debater Mahakatyayana, were allowed by the Buddha to be members to the Sangha, and they both become important members of the Sangha. The Buddha could tolerate persons who were different from himself, that si why he had such a large Sangha. If the human race could learn to tolerate each other, then there is paradise. If we all have this attitude, then we can develop the spirit and power of unity.
b. Unity Can Be Attained Through Cooperation.
Each part of the human body-the eyes, the ears, the nose and tongue-each have their own sphere of activity. The eyes see and the ears hear, and through cooperation, the function of the human body can be developed to it maximum. Contemporary social and scientific development also stresses the harmonious cooperation of creative activity. In a construction project, jobs are divided into different sections in order to bring about the cooperation of many persons in order to finish the work. The cooperation is the spirit of unity.
Buddhism has been disseminated for the last two thousand years because its doctrine can fit into different capacities of many different persons. And this is the reason why we have the difference between Northern and Southern Buddhism and the difference between the Sutra and the Tantra. This is actually a very good phenomenon, but unfortunately in the last two thousand years, our predecessors only emphasized the divisions and neglected cooperation. There was mutual rejection an mutual criticism. This is all the teaching of the Buddha, but there is intolerance between the Ch’an Zen and the Pure land schools, there is clinging to the Northern and the Southern lineages, difference in views between the Sangha and the laity, and boundaries are established between the Revealed and the Secret Teachings. All this has led to disunity between the Buddhists. If we can all follow the division of work of the six sense organs and unite as one body, then this will be like the hundred rivers flowing into the sea, and there will be nothing that we cannot accomplish.
It says in the Sutra, “All things arise due to causes and conditions, and all things become extinguished in absence of causes and conditions.” The world is a world that arise through the conflux of different cause and conditions, like water and clay. But if we mix the two and mould it into a Buddha image, then it will become very valuable thing. This proves that cooperation is valuable.
Our modern world has a lot of channels to communicate. We have all kinds of technology, thoughts, doctrines, and religions, although they are different, they can all be integrated with each other to achieve unity and peace.
c. Unity Can Be Attained Through Realization Of A Strength
If there is no strength, th4e there is no unity. There was a time when the Vatican issued a call for world peace, and someone said mockingly, “How many troops does the Pope have?” Of course, the military is not the only source of power but f we really actualize this strength, it will become a resource for unity, of this there can be no doubt.
During the lifetime of the Buddha, the end of Magadha was a newly arisen power; they planned to invaded the state of Vesali, so they went to the Buddha to ask for suggestions on how to win. The Buddha taught them the seven ways to rule a country, the way to not endangering a country. So the seven ways of governing a country are the way to actualize power. When we have the strength of unity, where there is the power of unity, and then we can plan for peace.
The Chinese Confucians say, “People should help themselves, and only then will others help them.” Buddhism also stresses self-realization and self-reliance. So the practice of meditation and chanting of Mantras are ways o acquiring our strength in order to eradicate our defilements and suffering. The Sutra of the Eight Great Methods of Enlightenment says, “Bodhisattvas should always think of the practice of listening of promoting wisdom in order to attain eloquence, to teach all, an to bestow great happiness on them. “We as Buddhists have the ability to acquire our strength by wisdom; there are some who acquire their strength through faith, and some acquire their strength by compassion and there are some who acquire their strength by vows and aspiration. When there is strength, there is unity, and when there is unity, there is peace.
d. Unity Can Be Attained Through Sacrifice
In our present world people say that we should unite. One organization says to another organization that we should have unity. One country says to another country that we should unite, but in actual fact, each one of us tried to work for his own benefit. How many really honor the spirit of unity? The most important point about unity is that one should be prepared to sacrifice oneself for the sake of peace.
In his previous lives, the Buddha used his own flesh to feed an eagle, he gave his body to the hungry tiger, his sacrifice earned the respect of all beings. When we have this respect, then we can unite together in harmony.
Today we have persons who go to Court for their individual benefit, who disown their relatives for money, they argue with other over their own views. When we hear something that does not suit us, we become angry at this person for the rest of out lives. Our clinging to name, and fame brings about a lot of suffering. We have all kind of attachment, and are calculative. We are not prepared to sacrifice even a little bit. We want to pressure others to show our power. We want to attack other people to show our authority. When we have this kind of behavior, we will just bring about hatred and revenge. How can we then have unity? If we cannot unite together, then how can we have peace? If we want to have unity, we should have harmony, and harmony is necessary for unity. And if there is unity, there is peace, and if there is peace, there is true unity. In this world where we have a lot of unsettled violence, the 16th General Conference of the World Fellowship of Buddhist democrats the meaning unity for would peace. I believe that the spirit of tolerance and equality of the Buddha will be recognized by all people in the world, and will create a world of harmony and peace.
Economics in Buddhism.
Ven. Dr. Galle Udita Maha Nayaka Thero Saddhamma Joti Sihapura Sanghapati Chief Monk of Singapore in The Theravada Tradition BA (Hon) M.A.- Lokattha Cari-Tepitaka Cariya Buddha Dhamma Diploma - International Buddhist Counsellor
The Cause of Needs and Difficult Life Unlike olden days, money is an essential factor of human beings to survive today. People in the Stone Age era never thought of money. Neither hunters nor shepherds thought of money. All those people had a few needs and they were happy with what they could get. In the beginning food was prominent among other needs. People wore leaves to cover their naked bodies. They lived in the caves and on or under the trees. They found their own medicines for their ailments. There were no barriers for those people to travel from place to place or to find lodgings to stay temporary or permanently.
As time passed by, clothing and food of people changed to different varieties. Then they exchanged one variety to another with others according to their needs. Problem of permanent shelter arose when shepherd era was disappeared. As they began to stay one place they increased their attachment and selfishness. In Agganna Sutta Buddha says that first people who came to New Sphere from Brahma World had very easy life. The plants bore fruits in the same day after people plucked grains from them in the morning. Those grains also were very soft and sweet. They did not have husks and could be eaten instantly.
But those beings increased more craving and began to collect more and more. Hence, being unfair to others whom live with them. Eventually natural facilities disappeared. And their life became harder and harder. They had to cultivate and eat. The need of a ruler also arose, as properties were not shared evenly. The beings that mentioned in the Agganna Sutta also were one family with equality in the beginning but later as their desire improved sexual difference was visible. Then some males with curiosity looked at opposite sex for long that they began to hug and had sex openly. Others looked down this action questioning them how could commit such immoral actions towards the members of same group. Anyway this was the beginning of a family and they found shelter for the first time to enjoy their mundane pleasures. (Agganna Sutta – Deega Nikaya)
The Difference of Past and Presence There is a great difference between the long past and the presence. Today people have a lot of needs. Many products have improved their needs. Science and technology have given them a lot of hopes. As population increased many problems, conflicts, debates and arguments also came into exist. The society is immensely complicated. It is not easy to control by rulers consoling people with different views with their various needs. Buddha has mentioned that when human knowledge is greatly improved many problems would arise in the society. Now most of the things are in organized forms unlike in the past. The various natures of human beings have become a complexity of everything. Evolution of knowledge has contributed more for the variety. The Basic Needs of Human Beings
Although society has been changed with the time the basic needs of people are the same as Buddha mentioned. Clothes, food, shelter and medicine are the basic needs of human beings. In the Vinaya, Buddha has advised monks to depend on these requisites and to use them very mindfully for a goal of ending all sufferings. Those four also are common property of monks. They have to share with other monks without any discrimination. They have to satisfy themselves with what they receive from devotees and shouldn’t bother over not gaining those requisites as they could be contended with very few needs that could be found with a little effort of themselves. Contentment with Few Needs and Adapting with The Time.
Once Greek Philosopher Socrates said that happiness could be achieved only by limiting the needs of man. Buddha being contemporary Master in six century BC emphasized on few needs especially for recluses. Therefore monks did not worry over requisites. Buddha also advised people to offer alms to virtuous monks as it could cause a lot of happiness for laymen. When laymen do not offer food to them they may go for collecting alms from house to house with their alms bowls.
This has been practised, which also help poor people to follow charity for their future benefit as miserliness is regarded as the cause of poverty. When robes are not received, monks may find out cloths thrown away by people and clean and dye them by themselves to use. If there is no temple to stay they may stay under trees as shelter. When they do not have medicinal drinks they may make medicines by themselves using gall nuts and cow urine. As time has changed, monks also not may able to follow as same as before. Those who do not know the way of practice of monks, collecting of alms is regarded as very mean and also as begging but monks never ask people to give for them. It is a misconception. Therefore in certain countries, where monks are not allowed to collect alms and also look down for doing so . Even if they allowed it in modern day, it is not easy to collect alms. As people live in flats, closed doors with doubts and fear for security reasons. Unless monks live in undeveloped or Buddhist countries like Thailand, Burma or Sri Lanka.
People also are busy with their own activities. They do not find enough time to care monks all the time unlike before. Due to social and security reasons today monks are not allowed to stay under trees too in developed countries. Therefore monks life also has been changed today. They also have to find new ways to survive and follow the teaching. They have adapted certain ways without breaching precepts according to the environment that they live. Safer Society and Happy Family
Monks and layman are not same. The laymen have more responsibilities and duties than the monks. Their whole life depends on economical factors today. They have to earn a living as they depend on themselves unlike monks. Therefore Buddha advises in a different way to layman. A layman must follow five principles for morality, which comprises with abandoning killing, stealing, sexual misconduct, lying and drinking liquor (including taking intoxicants) that could cause disorder of mind and body. These moral deeds contribute not only for the well-being of oneself but also of the society. The society is very safe when no body is committing any of those immoral practices. Peace and harmony would prevail in the society. No one has fear in the mind as each and every person keeps the confidence among him or her. Laymen are not supposed to live like monks, as they have to lead a married life. But they should not go to extremes in enjoying life. Today many families have broken up due to the doubts between husband and wife or extra marital affairs by either one or both parties. Therefore mutual strong love and confidence between husband and wife is very essential for the stability of the family.
Ethics in Buddhist Economics and The Purpose of Wealth Buddha has preached thirty-eight blessing factors for the laymen to follow in Mangala Sutta. Laymen must acquire knowledge and skills to work. He should associate with good friends and find out good place to live. He should look after old parents wife and children, and care of relatives, and friends, make offerings to those deserve of offerings; he should abstain from drinking liquor (taking intoxicants) and all evil deeds and depend on right means and follow charity, moral teaching and improve wisdom. In Parabhava Sutta Buddha points out all the downfall factors for the layman to know so that he could avoid them for his own benefit. He should not be lazy, talking too much with crowd, and indulged in slumber. He should not be involved in gambling, debauchery and drinking in wasting money; he should not cheat religious people such as monks or any other mendicant. He should not speak lies for whatever gain. He should not marry a woman of vast difference in age. And he should not expect power in a country having a little of wealth. In his responsible movements, a person whose habit is to drink and enjoy should not be kept. He should be satisfied with his own wife without visiting prostitutes for sexual pleasures. Being proud of birth, wealth, or clan if a person despises his own kinsmen, the downfall will occur to him. Being rich he should not neglect supporting parents and sharing his wealth with others. He should not dislike virtuous religious masters and their good teachings.
Material Gains do not make Human Dignity In Vasala Sutta Buddha also points out the factors that disgrace human dignity. The layman who does regard his status has to stop committing of those disgracing factors. He should have compassion to unfortunate beings; He should not run away from moneylenders denying loan, he has borrowed. He should not condemn or beat wife, parents and relatives. Being proud of having money, due to race or caste he should not look down others. He should not rob or destroy the wealth of others and he must avoid killing wayfarers for a trifle gain. He should not cover the truth replying in witness due to partiality or for any selfish gain. Trying to conceal evil deeds is not proper by one. As others welcome us when visiting them we also have to welcome them. We should be shame and afraid of committing evils as human beings. Buddha in this Vasala Sutta emphasizes on the wholesome activities and discourages the person to do mean deeds. Buddha refuses the idea that one becomes a higher or lower by birth, but He proclaims that the person is higher or lower according to the deeds performed by him. Abuse of Knowledge
But today people respect not for the qualities but for money. To some, money is like God. A big house, a brand new car, decides the dignity of the person rather than good qualities. In a party drinking is a must because the status of the person has to be maintained. Some argue that they cannot abandon drinking because of their business gains. Betting for the winner in the bull fighting, wrestling or boxing is significant where money is concerned but good qualities are less significant as they haven’t any economical value. By mass media advertisements are made to attract the users for products without considering any abusive effects of them. Today information technology is very advanced that all can share knowledge in a short of time and the vast world has become very tiny under this atmosphere. But in spite of good that can achieve through them some abuse it for man’s destruction.
Science and technology have done a tremendous service in saving the life of people but they also are being abused for the calamity of human being that handle it wrongly. A wise man knows how to use a razor knife but it is very dangerous when a monkey handles it. Once a man who learned to use the bow an arrow practised his shooting on an Arahant . With his fooliness, he had abused his knowledge of shooting, by killing an Arahant, which led him to be born in the hell to suffer a long period of time in the circle of existence. (Dhammapada) How to Achieve Happiness?
In Viyaggapajjha Sutta Buddha addressed the householder Koliyan Dhigajanu replying his question how to get happiness by a layman and showed him four factors for the happiness here and four factors for the happiness hereafter. Endowment of endeavor, endowment of watchfulness, endowment of good companionship and balanced livelihood lead to the happiness in this life. The wealth has to be protected from fire, flood, theft and government. The confidence in the Triple Gem, morality, charity and wisdom guide the person for happiness in the next world. How to Save Money and Achieve Prosperity?
As in Viyaggapajjha Sutta, Buddha in Sigalovada Sutta, preached the young man Sigala, who obeyed father’s advice after his death, that householder should not be lazy and he should work hard. Six channels of wasting wealth are explained in the Sutta as drinking, loitering in unseasonable hours, frequenting in places of amusements, gambling, association with evil companions, and indolence.
Good company is very significant where one’s wellbeing is concerned. Evil friends bring misery in this life and next life of the person. Whole teaching does depend on the true friendship according to Buddha. Nothing can be achieved without the help of true friends who guide the person to the right track. Human being always does not have good time because his life has been formed with the good and bad karmic force created in the numerous past births. Therefore Eight Worldly contingencies namely gain, loss, defame, fame, blame, praise, sorrow, and happiness follow after the man time to time. The man has to bear up these worldly conditions, as they are unavoidable in human world. Life is always confronted with problems; therefore assistance of true friends is essential. If not people may go astray with confusing and worried mentality. Here, religion also contributes very much for man to find a way to gain the peace of mind.
The money hardly earned must be utilized well and the householder must know how to keep money for future use and how to improve it for the benefit of him and others. With regard to it, Buddha advises to layman to divide his income into four quarters and invest two quarters for the growth of income while depositing one quarter for the future and utilizing the other quarter for daily expenditure. This advice of Buddha is very suitable even for modern society for their safety, happiness, protection and prosperity. They may not have to borrow money from moneylenders and pay high interests which may be a big burden and very stressful for life. Buddha also advised layman not to transgress the truth because of desire, ill-will, fear and ignorance. By transgressing the truth with those four evil tendencies the householder would decline like the descending moon. He would prosper like the waxing moon when is not partial to desire, ill-will, fear, and ignorance according to Buddha. (Sigalovada Sutta – Deega Nikaya)
The cause of crime and misery The vice is rife when people have problems due to the poverty according to Cakkawatti Seehanada Sutta. The rulers must help unfortunate and poor people for their survival. Misleading perspectives could also cause increasing of crimes according to this Sutta. The wealth is not only for the enjoyments of senses of beings but also for the wellbeing of the society. Once the king Kosala reported to Buddha that a millionaire died leaving all his wealth behind.
Then Buddha commented that wealth should be utilized wisely for the benefit of wife and children, relatives and friends. The foolish make his own misery with the craving for wealth as it happened to another millionaire named Ananda whose attachment was so great to wealth that he advised his son Mulasiri to not give anything to anyone as wealth would decline. He himself too hid his wealth under ground without giving to anyone. And that who was born as a lame beggar who was abandoned by his family itself. (Dhammapada-Balavagga) How does a Householder Enjoy the Wealth?
Merchant Anathapindika was advised by the Buddha that householder must enjoy four kinds of happiness. Ownership of wealth is the first category. The person is very happy having a land, a house. A vehicle, and whatever other properties due to his rightly earned wealth. Secondly the person must enjoy the wealth for his own needs. Happiness is experienced when his mind reminds him that the things he used are not caused by evil earning but by rightly earning with his own effort. Third is the happiness enjoyed without being indebted to anyone as he survives with his own wealth. His mind is lighter as he does not have to borrow or pay interests to anyone. The fourth happiness is more important than others as it conditions through unblamable deeds. The people who commit evil cannot be happy, as their mind is restless and filled with defilements. Therefore who do good deeds, wholesome deeds are happy not only in this very life but also hereafter.
Economics is a Part of Life and the Contentment is the Greatest Wealth On the view of Buddhism the man must have one eye to see the way of happiness in this life and one eye to see the way of happiness in the next life. Those who do not see both ways are like blinds. And the person who may see the happiness in this world only is awake in one eye and blind in one eye as mentioned in Anguttara Nikaya. Buddhism is for living people and for the happiness of mankind. It is a way of life and it can be applied in our daily life.
In Buddhism mental factors are more important than physical factors because it is mind that directs all matters relevant behaviour including economy. A person is not able to do anything if mind stands still. The behaviour of us decides by our mentality. The mind and material phenomenon combine to form a life and to activate visibly. Mind is a natural energy which has a link from the past birth .It has no substances but it flows in a state of flux. The man has taken this mental force wrongly as God-given soul or permanent entity but it is one of the cosmic orders, which function naturally. The man does foster it with his mental, verbal and physical deeds. Everything is conditioned and nothing arises without causes. Our actions are the reactions of mental deeds. Therefore all plans come from mind and mental improvement acquiring knowledge through five senses. Therefore mind must be alert in doing things. Happiness and unhappiness depend on the mental qualities. According to Dhammapada, contentment is the greatest wealth because, if the man cannot be satisfied with what he can get, he has to suffer. All sufferings are caused with the attachment, ill-will, and illusion on the point of Buddhism. People commit all kinds of evils due to defilements in the mind. Referring to this, right view is essential to understand things correctly. Modern Economics and The Buddha’s Advice.
In the first sermon, Buddha has explained Noble Eight paths, which is called Middle Way. In that contents Buddha recommends right livelihood to followers. This right livelihood comprises with abandoning evil trades called trade of living beings, trade of flesh of beings, trade of poison and trade of intoxicant drinks and drugs. Under the modern economics, productivity, consumption and distribution play an important roll. The repercussion of consumption is insignificant. But we can see the evil effects of certain kinds of products, consumption and distribution. Arms trade has violated the peace and harmony in the countries. All those trades have caused a lot of damages for not only to individual but also to whole society. Mr.E.F.Schumacher has tried to integrate Buddhist teaching with modern economics for the first time using this concept of right livelihood in his book “Small is Beautiful”. If we are going to supply all demands, which unsatisfied human mind, is seeking for, the world will be in a mess. Therefore modern economics must follow certain ethics considering man’s well being rather than trying to make profits and amusements.
Correct Way of Using Wealth Hundred millions are suffering in the world without food according to the reports of UN development Programme. But billions of dollars are spent on weapons and nuclear testing in the countries. Many suffer from malnutrition due to the lack of proper food while some rich are wasting a lot of food. Why not we help all those suffering mass with our contributions? The purpose of wealth is to help others according to Buddha. The wealth we accumulate cannot be taken to next world. All the properties, all belongings have to be left when a person leaves this world. The wealth is no use if it is not utilized for the family, relatives, society, country, religion and nation. Householder must perform five sacrifices towards others with his wealth in the view of Buddhism. Giving to relatives, welcoming of guests, offering to ancestors, offering to monks and giving to government. These are the benefits of rightly earned wealth.
Purity Depends on Moral Deeds The being is purified not with material things. But with wholesome actions, knowledge, practice of teaching and higher morals. As sensible people we know that Ganga or any other river water cannot wash away our sins. Our sins must be washed away by ourselves cultivating morality, concentration and wisdom. This is called ending of karmic force and it is the Ultimate Goal of Buddhists. On whatever reason it is not advisable to commit evils. (Dhammapada)
Animal Nature in the Human Mind Happiness, which we achieve through material things, is not permanent and therefore it does not last long. When we are not able to get our material needs or our wises do not come through we are sad and worry. If it is so we have to find out a way for everlasting peace and happiness. Our life is also an evolution. This birth is evolved to another birth according to the type we lead this life. Although we are physically human beings here mentally can be spi
rit or animal or deity. If we practise qualities of real human beings it is sure we can be human beings again or else we may become animals due to animal nature in the mind or ghosts due to such qualities we follow here. Some people are very stingy that they even do not eat well or dress well but just keep more and more money secretly. They do not share their wealth with families or fellow citizens So how can they become human beings again unless become spirits to guard their wealth again in the next life? Knowing this we should practise charity. According to Buddha a householder must follow four qualities which constitute charity, pleasant speech, constructive activities, and equality in dealing with associates. (Sigalovada Sutta) A true friend is endowed with four qualities, which comprise of confidence in the true religious masters, practice of morality, charity and wisdom. (Wyaggapajja Sutta) Everlasting Happiness.
True happiness could be achieved only through practice of wholesome qualities, which are conducive to have a noble birth. As life is a circle of existence, the wholesome energy obtained through wholesome activities brings happiness for the doer for many births as human being or deity according to Buddhism. Not only that, this accumulation of merit helps the person to end up his all sufferings at the end when reducing unwholesome forces through mind. Eradication of desire, illwill and ignorance is called deliverance in Buddhism, which brings the everlasting happiness to the follower. This happiness is totally super-mundane and spiritual and also is focussed through wisdom only. Wish or Desire?
To live in this world, wealth is very essential. So everyone has to work for money as society depends on economics but we should not respect wealth regarding like the God. Trying to get wealth through right means is not wrong. It is not craving but the determination or wish to achieve the goal. Competition can be bad if it is directed by ulterior motives. But it is very helpful and effective concerning success and progress where motive is good and correct. The man who has no selfish attachment to wealth is able to do a lot of things to the society with his wealth accumulated with his own effort or inherited through family. Written By: Ven. Udita Maha Thero March 1998
Buddha Vihara Society 1 Jalan Senang Singapore 418511 Tel / Fax : (+65) 6348-0185 Mobile : (+65) 9066-2009 Email: bvs@pacific.net.sg
Should Buddhist vote? Can they be involved in politics? The answer is “YES!” Buddhists have been far too passive and far too reclusive and have not uttered publicly any political stand while privately, there are thousands of SMSs and e-mails that go round the Buddhist community expressing political stand. Even in private meetings, political concerns are discussed. Yet publicly, we keep quietly.
Why? Is it because, we do not want to antagonize anyone or to avoid creating bad karma? Or it is because the (some) Buddhist have been subjected to political patronage. This patronage allowed land to be allocated and be given to build Buddhist temples? Hence, we have gotten into situations where “you scratch my back and I scratch yours” and to avoid confrontation? Or is it true that some leaders have even joined the ruling political parties. While this is a general statement, I do admit not all Buddhist organizations and temples are like this. Yet, the silence is deafening.
On one hand, we shout and scream at the injustice of the military again the people and the monks of Myanmar. On the other we quiet ourselves to the injustices done in our community. Rulers needs to be fair and just and not serve personal interest. In the Buddhist context, a leader ought to manifest the doctrine of non-self to serve other beyond himself and herself.
Well read and informed Buddhists are aware that injustices are being committed. Lies and falsehood are being spread and elected officials have known to amass wealth for themselves, change the rules and constitution of the nation for their own benefit and have total disregard to the people who voted them in. With wealth and power, these leaders have forgotten to speak for the people and rather shut up. The few (yes, there are a few brave ones) within the ruling coalition who dared to speak-up. Those few have been castrated almost like how the gangsters and mobsters are terminate dissidents (like in movies we see). These good people are left out of this coming general elections. We have been given Power corrupts and have corrupted the very people we empowered.
As Buddhists, we are are for the purification of the mind. The purification of the mind required the a healthy body and positive and wholesome community. Stand up, make a stand to change the way things are being done.
The MCCBCHST have have issued a prayer, I have blogged the entire statement
The Buddha once said, ‘When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.’(Anguttara Nikaya)
In the Cakkavatti Sihananda Sutta, the Buddha said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.
In the Kutadanta Sutta, the Buddha suggested economic development instead of force to reduce crime. The government should use the country’s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.
In the Jataka, the Buddha had given to rules for Good Government, known as ‘Dasa Raja Dharma’. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:
1) be liberal and avoid selfishness, 2) maintain a high moral character, 3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects, 4) be honest and maintain absolute integrity, 5) be kind and gentle, 6) lead a simple life for the subjects to emulate, 7) be free from hatred of any kind, 8) exercise non-violence, 9) practise patience, and 10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another. - A good ruler should not harbor any form of hatred against any of his subjects. - A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable. - A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense. — (Cakkavatti Sihananda Sutta)
In the Milinda Panha,it is stated: ‘If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public.’ In a Jataka story, it is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.
The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: ‘Long live His Majesty.’ (Majjhima Nikaya)
The Buddha’semphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Dhamma and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other’s creed. He went on periodic tours preaching the Dhamma to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.
Other interesting and important read: Ken Jones on Buddhist Social Action, the work of Sulak Sivaraksa, and the many engaged Buddhists here, here and here (and much more) about who have taken Buddhism beyond the temple walls to effect change in communities.
International Early Birds Brotherhood Multipurpose Cooperative Society
(IEBBMCS)
For
The Welfare and Ultimate Bliss of Entire Mighty Great Minds
Aims & Objects
To enrol membership for IEBBMCS for the welfare and happiness of all the members in accordance with the Constitution of India through their empowerment by grabbing the master key for distributing the nations wealth to benefit all sections of the society.
Distribution of fertile land to all poor farmers with healthy seeds.
Loan to each and every person who is interested in starting his own business with proper training on latest and most modern successful Trade Practices
To train Government servants to serve the society in a most efficient manner without corruption.
To train members to become leaders for excellent governance.
To train all members on “The Art of Giving” for a happy longevity, beauty, prosperity and Authority.
To create a database of all members with their photos, address, age, and all other necessary information that will serve as Citizens Identity Cards.
To help all members to be in the voters list in order to acquire the Master KeyTo strive hard to convert the existing three member Chief Election Commission
as Chief Election Committee, just like any other Parliamentary Committee representing all sections of the society to ensure that all eligible voters in the Country are included in the Voters list with their photo identity for free and fair elections.
To help all members to get genuine Caste Certificates.
To train all members to become media to propagate peace within oneself and harmony with others.
To train all members on the latest trade practices to make them to earn more money for the wholesome desire of propagating the Practicing and the Noble Right path shown by the Blessed, Noble and the Awakened One.
To train and cultivate the habit of early birds
To practice and train on the essential movements of the body, including walking, cycling and swimming for fitness
To practice and train to buy essential qualitative and most economic household articles and commodities
To train to cultivate the best food habits
To train to cultivate the ten disciplines for happy and peaceful life
Through the practice of Noble Eightfold Path
To train to practice meditation such as Pabajja, Vipassana and Zen practice for peace and happiness within oneself and harmony with others to enable to become Great Minds in order to attain the Ultimate Bliss
To enroll minimum two members per street for cultivation of the practice by way of training
Membership Minimum Rs.200 ($100) up to 25% and above of one’s net profit.
Path Shown by the Blessed, Noble, Awakened Mighty Great Mind !
Truely Followed by Baba saheb and Dada Saheb who Entered the Pure Land !
And Strived to lead all Sentient beings to that Wonder Land !
Without becomimg Prime Minister or President of any Land !
Now is all that U have in Hand !
Ms Maya leading one and all to that Wonder Land !
That’s the Pure Land !
Strawberry and Rhubarb Compote
1 pint strawberries, washed and quartered 1 lb (between 4 - 6 stalks) finely-chopped rhubarb 3/4 cup honey 1 tsp vanilla extract 1 tsp lemon juice
Add the rhubarb to a saucepan along with the honey. Cook over medium heat until tender (about 20 minutes) then add the strawberries and cook for 7 minutes more.
Remove from the heat and stir-in the vanilla and lemon juice. This can be served either warm or cold and will keep in a sealed jar in the fridge for a few weeks.
You can add topping to cakes if you like, or have it for breakfast on toast~mmmmmmm~
Rhubarb
Rheum is a genus of perennial plants that grow from thick short rhizomes. The genus is in the family Polygonaceae, and includes the vegetable rhubarb (Rheum rhabarbarum or Rheum x hybridum.) The plants have large leaves that are somewhat triangular shaped with long fleshy petioles. The flowers are small, greenish-white to rose-red, and grouped in large compound leafy inflorescences. A number of varieties of rhubarb have been domesticated both as medicinal plants and for human consumption. While the leaves are toxic, the stalks are used in pies and other foods for their tart flavor.
The plant is indigenous to Asia, and many suggest that it was often used by the Mongolians; particularly, the Tatars tribes of the Gobi Desert. The plant has grown wild along the banks of the River Volga for centuries; it may have been brought there by Eurasian tribes, such as the Scythians, Huns, Magyars or Mongols. The term rhubarb is a combination of the Greekrha and barbarum; rha being a term that referred both to the plant and to the River Volga.[3] Varieties of rhubarb have a long history as medicinal plants in traditional Chinese medicine, but the use of rhubarb as food is a relatively recent innovation, first recorded in 17th century England, after affordable sugar became available to common people, and reaching a peak between the 20th century’s two world wars. Rhubarb first came to America in the 1820s, entering the country in Maine and Massachusetts and moving westwards with the settlers.[4]
Rhubarb is now grown in many areas and thanks to greenhouse production is available throughout much of the year. Grown primarily for its fleshy petioles, commonly known as rhubarb sticks or stalks. In temperate climates rhubarb is one of the first food plants to be ready for harvest, usually in mid to late spring (April/May in the Northern Hemisphere, October/November in the Southern Hemisphere), and the season for field-grown plants lasts until September. In the northwestern states of Oregon and Washington, there are typically two harvests: one from late April to May and another from late June and into July. Rhubarb is ready to be consumed as soon as it is harvested, and freshly cut stalks will be firm and glossy.
The colour of the rhubarb stalks can vary from the commonly associated deep red, through speckled pink, to simply green. The colour results from the presence of anthocyanins, and varies according to both rhubarb variety and production technique. The colour is not related to its suitability for cooking:[5] The green-stalked rhubarb is more robust and has a higher yield, and the red-coloured stalks are more popular with consumers.
The stalks, which are petioles, can be cooked in a variety of ways. Stewed, they yield a tart sauce that can be eaten with sugar and stewed fruit or used as filling for pies (see rhubarb pie), tarts, and crumbles. This common use has led to the slang term for rhubarb, “pie plant”. Cooked with strawberries or apples as a sweetener, or with stem or root ginger, rhubarb makes excellent jam. It can also be used to make wine and as an ingredient in baked goods.
In former days, a common and affordable sweet for children in parts of the United Kingdom and Sweden was a tender stick of rhubarb, dipped in sugar. In the UK the first rhubarb of the year is grown by candlelight in dark sheds dotted around the noted “Rhubarb Triangle” of Wakefield, Leeds and Morley[6], a practice that produces a sweeter, more tender stalk.[7]
A homemade rhubarb pie
In warm climates, rhubarb will grow all year round, but in colder climates the parts of the plant above the ground disappear completely during winter, and begin to grow again from the root in early spring. It can be forced, that is, encouraged to grow early, by raising the local temperature. This is commonly done by placing an upturned bucket over the shoots as they come up.
Rhubarb can successfully be planted in containers, so long as the container is large enough to accommodate a season’s growth.
Rhubarb leaves contain poisonous substances. Rhubarb leaves contain oxalic acid, a corrosive and nephrotoxic acid that is present in many plants. The LD50 (median lethal dose) for pure oxalic acid is predicted to be about 375 mg/kg body weight,[citation needed] or about 25 g for a 65 kg (~140 lb) human. While the oxalic acid content of rhubarb leaves can vary, a typical value is about 0.5%,[8] so a rather unlikely five kilograms of the extremely sour leaves would have to be consumed to reach an LD50 dose of oxalic acid. However, the leaves are believed to also contain an additional, unidentified toxin.[9] In the petioles, the amount of oxalic acid is much lower, only about 2-2.5% of the total acidity[10], especially when harvested before mid-June (in the northern hemisphere), but it is still enough to cause slightly rough teeth.[citation needed]
The roots have been used as strong laxative for over 5,000 years.[11] The roots and stems are rich in anthraquinones, such as emodin and rhein. These substances are cathartic and laxative, which explains the sporadic abuse of Rhubarb as a slimming agent. Anthraquinones are yellow or orange and may colour the urine.[citation needed]
Other uses of the word
It is or was common for a crowd of extras in acting to shout the word “rhubarb” repeatedly and out of step with each other, to cause the effect of general hubbub. As a result, the word “rhubarb” sometimes is used to mean “length of superfluous text in speaking or writing”, or a general term to refer to irrelevant chatter by chorus or extra actors. The American equivalent is walla.
Possibly from this usage, possibly from a variant on “rube“, or perhaps some of both, the word also denotes a loud argument. The term has been most commonly used in baseball.
The term “rhubarb” as it relates to baseball is an antiquated reference to a fight amongst many players. The iconic bench-clearing brawl is known as a “rhubarb”.
In the 1989 film Batman, The Joker (Jack Nicholson) tells Bruce Wayne (Michael Keaton) to “never rub another man’s rhubarb”. The term was used as a threat to Bruce Wayne warning him to leave both men’s love interest Vicki Vale (Kim Basinger) alone.
In the 1951 film adaptation of the Pulitzer Prize winning play by Tennessee Williams, A Streetcar Named Desire, Stanley (Marlon Brando) gets into a ruckus at the bowling alley. His wife Stella (Kim Hunter) points him out to her sister Blanch (Vivien Leigh) and says, “(he’s) the one that’s making all the rhubarb”, to describe him as the person at the center of, or instigator of, the disruption.
The phrase “out in the rhubarb patch” can be used to describe a place being in the far reaches of an area. Rhubarb is usually grown at the outer edges of the garden in the less desirable and unkept area.[citation needed] Wheras the leaves and roots are poisonous, the stem is not. The term also refers to a 1954 book by Red Barber and Barney Stein, The Rhubarb Patch: The Story of the Modern Brooklyn Dodgers in which “Rhubarb Patch” was used in both it’s baseball and more general connotations to describe Ebbets Field, the home of the Brooklyn Dodgers.
In Canada, the phrase “putting it in the rhubarb” describes driving a vehicle off the road, possibly into roadside vegetation.
Bahujan Samaj Party withdrew support to the government ,citing its failure to curb inflation.
Mayawati also mentioned the “step-brotherly treatment” to Uttar Pradesh by he centre.Her government has repeatedly sought a grant of Rs 800 billion for the development of Bundelkhand and Purvanchal regions of UP.
Mayawati serves her political cause by ditching UPA
Uttar Pradesh Chief Minister Mayawati has served her purpose well by ending her Bahujan Samaj Party’s (BSP) legislative support to the Manmohan Singh government.
Party insiders see this as a calculated move aimed at killing two birds with one stone.
The action is expected to touch upon the emotions of her core constituency, the socially and economically downtrodden Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath, the worst hit on account of rising food prices.
Monday
Jun 23rd
BSP ends support for government
REUTERS, NEW DELHI - The Bahujan Samaj Party (BSP), an ally of ruling alliance, withdrew support for the government on Saturday, saying it had failed to tame rising inflation.
The regional BSP, which holds 17 seats in parliament but is seen as powerful in India’s coalition politics, also accused the government of neglecting Uttar Pradesh, where the party is based.
“The UPA government has failed on all fronts and, instead of curbing prices, it was responsible for prices of essential commodities rising to an all-time high,” BSP leader Mayawati told a news conference.
With less than a year to go to elections, rising prices are a headache for the United Progressive Alliance (UPA) government led by Congress party.
India’s wholesale price index rose 11.05 percent in the 12 months to June 7 on Friday, the highest rate in 13 years as the effects of a hike in fuel prices hit inflation.
The government is also under pressure from other allies, particularly the communists, to bring prices down and over a civilian nuclear deal with the United States which the communists oppose.
The nuclear energy deal appears headed for an imminent showdown that threatens to trigger early elections. Congress and its non-communist allies may have only a week or so to make up their minds if the pact is to have any chance of final approval before U.S. President George W. Bush leaves office.
END GAME
Analysts say the BSP has deliberately timed its decision to withdraw support.
“I think the timing is significant — we are possibly looking at the endgame of the government around the nuclear deal, it’s a time when they need every vote they’ve got in the house,” said Mahesh Rangarajan, a political commentator.
The BSP, a party of predominantly lower Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath, may play kingmaker to the next national administration.
Mayawati is perhaps India’s most keenly watched politician after she captured power in 2007 in Uttar Pradesh, home to 170 million people and a seventh of all national lawmakers.
She won by taking a pro-poor message beyond the core base of her fellow Original Inhabitants of Jambudvipa,that is the Great Prabuddha Bharath, those on the lowest rung of the caste ladder.
“She seems to be signalling that she hopes her party will be a major opponent of the UPA in the general elections,” Rangarajan said.
Mayawati is also seen as a potential leader of a collection of regional and caste-based parties circling each other warily and talking of a “Third Front” alternative to Congress and the main Hindu-nationalist opposition, the Bharatiya Janata Party.
Such a grouping, however, lacks a common platform and is unlikely to gather enough support to form a government.
But some analysts believe she now has the momentum to win enough seats to hold the balance of power in a hung parliament.
Sonia Gandhi’s Congress party has suffered in state elections and has only managed to draw relatively small and unenthusiastic crowds at rallies.
“At the next general election, she (Mayawati) will make more difference than now because her numbers are going to be more than they are now. That’s why she matters more than other leaders,” said Bhaskara Rao, a political analyst at the Centre for Media Studies.
Barrack Hussein Obama’s vertical rise from nowhere to within striking distance of the White House has mesmerised the whole world and changed many unfavourable opinions about the US almost overnight across the globe.
It was a little more than three years back that Obama became only the third African American in a hundred years to get into the US Senate, and the only one at that time. Even then, this unknown man from nowhere was being spoken about as a possible candidate to run for President in 2012 or 2016. But here we are in 2008, awaiting his ascendancy to the most powerful office in the world already! His vision of an America not “pockmarked by racism and fear or led by politicians born into privilege and coached into automaton”, and his embodiment of the “authenticity” in politics that he believes people are “hungry for”, have most unexpectedly got him where, in the beginning of the campaign, no one gave him even an outside chance of getting. Not against Hillary Clinton.
Obama’s dream run has predictably got the imaginations of Indians going in all directions.
Rajdeep Sardesai, in an excellent post in his blog at ibnlive.com has correctly analysed as to why the Indian political system is not amenable to even the idea of an Obama suddenly emerging from some dark, even lit, corner of the country to claim the top job. The oldest and biggest political party, Congress, as he has rightly observed, has become the property of one family which alone is entitled to that slot. The other major national party, the BJP has thrown up only two big leaders in Vajpayee and Advani. That, I believe, has a lot to do with the almost ‘family-like’ stranglehold that the RSS has over the party.
Regional parties have been throwing up Obamas at the state level every once in a while. But, in most cases, all such political outfits have morphed into family owned enterprises like the Congress. I must hasten to add that the term ‘Obama’ is being used only in the context of the speed of rise of these individuals from obscurity. The beliefs and the level of integrity that Obama epitomises are not even in the frame.
Shashi Tharoor, who writes in the Sunday edition of the Times of India, has a totally different take on the rise of Obama. In his column of June 22, 2008, Tharoor takes great pains to emphasise the ‘continuity’ element in Obama’s rise by stressing the fact that out of 12 nominees for President of both the Republicans and Democrats in the last 20 years, 10 have graduated from either Harvard or Yale. Obama has graduated from Harvard Law School.
Tharoor skilfully cites these outstanding educational attainments of US Presidents to support his unstated belief that these have a direct co-relation with the equally outstanding leadership skills required for leading the nation. Then he laments that we in India are “saddled with politicians of, to put it mildly, considerably lower educational attainment”, and that products from India’s better colleges and universities do not go into politics. Of Indian colleges, he can recall only the one to which he went, St Stephen’s, and the two career diplomats and one lawyer from that college who are now politicians. He then goes on to say that India needs more politicians from such institutions “as India seeks to carve out a place for itself in the 21st century world.”
A Delhiite who was even earlier disconnected from real India, Tharoor is apparently mentally still living in the US where he spent long years. That is why he sounds like an American who wants to summarily transplant the American experience in India, arrogantly believing that he knows all there is to know about India.
Harvard, Yale, Stanford and the other Ivy League institutions of excellence do not disconnect Americans from America. They are American institutions built from a scratch by Americans for America. Their alumni talk in the language of ordinary Americans and can therefore connect with them seamlessly. But that still does not guarantee excellence of leadership and clarity of vision. President Bush has degrees from both Harvard and Yale. Look at the double barrelled mess he has made in eight years of Presidency!
India’s elite colleges and schools are exactly the opposite. They are meant for English speaking Indians living in their own almost-in-the-US islands in the metros, far removed from real ordinary Indians who make up more than 90 percent of the population. Most of those who graduate from these colleges cannot speak local languages properly and cannot relate to or understand the fears, motivations and complex societal dynamics of ordinary Indians.
The few who do join politics at some stage, hesitate to get their hands dirty in the heat and dust of real India, except as political gimmicks which even the dumb can see through. Since they can neither understand ordinary people properly, nor do they arrogantly care to, they do not like to enter politics except at a comfortable hierarchical level far removed from the grind of real grass root politics, the kind that real leaders revel in. And to get that magical entry, some will descend to the lowest depths of sycophancy and grovel more unashamedly than even an illiterate native ever will. They are not real leaders at all, nor can they ever be. This is something they understand pretty well even if they don’t admit it.
In any case, when far better overseas options are available from these Ivy League feeder institutions, where is the incentive to get into politics at the entry level and confront an almost alien countryside full of ‘natives’? These days even the English media is a better bet. Better even than the Left: heady power, no responsibility to the people, plenty of money; all permanently available, no matter who is in power!
Obama is what he is not because he is from Harvard. He is the Obama we know and admire because he and his wife Michelle have lived through the traumas and difficulties of being ordinary blacks in white America, and still risen through it all with positive energy, hope and an inclusive vision that has caught the imagination of the whole of America, indeed the world.
Notwithstanding Obama’s scorching rise, let us not forget that he is the first ever black nominee of a major political party for President. He is only the third black in the senate in 100 years. And he is where he is not because he is black but despite being one, mainly because of the charisma that his starkly honest people-connect generates, dissolving his colour and the Hussein in his name almost completely. Another Obama may well not happen to the US for another 100 years, Harvard/Yale notwithstanding.
India may not have yet produced any Obama at the Prime Minister’s level. But we can be justifiably proud that at state and even senior national levels, India has a far better record than the US in democratically picking up leaders from many disadvantaged sections of the society. Even women have risen to all top political posts, without facing the kind of discrimination that they possibly still do in the US, notwithstanding their Ivy League resumes.
A Prime Ministerial Obama cannot emerge in India out of established political parties, given their rigid power structures and hierarchies, as long as the present multi-party system of parliamentary democracy exists. Freak political scenarios may catapult political lightweights into the PM’s chair. Charismatic leaders elected primarily on their own steam will, however, have to move gradually up the ladder and then just hope that circumstances conspire at just the right time to give them that critical final push into the final chair. Otherwise they will have to remain content in the shadows.
Sardesai is somewhat right when he says that Mayawati is the one Indian politician who comes closest to embracing the Obama principle. But, like Tharoor, he betrays some ignorance of India’s politico-social dynamics when he says that had she been “fortunate enough” to go to Harvard, she could have created “a new counter culture that is truly Indian(unlike the Left) and truly revolutionary(unlike the Congress).” To create a truly Indian counter culture you need to go to Harvard? That is something that will surprise even that great institution!
How would Mayawati have gone to Harvard in the first place? Before anything else, she would have had to have a very good command over English. To do that she, a Original Inhabitant of Jambudvipa,that is the Great Prabuddha Bharath , would have had to go to a fine English medium school, where she would have been probably in a minority of one among upper castes. And then she would have to get into a very good English medium college too, again probably in a minority of one. In all these years of education, she would have got increasingly disconnected from the real dalits who live in the villages of India, and would in all likelihood, have lost all appetite to work for her Bahujan Samaj.
In any case after Harvard, she would hardly have wanted to come back to India to re-live her Original Inhabitant of Jambudvipa,that is the Great Prabuddha Bharath past among Original Inhabitant of Jambudvipa,that is the Great Prabuddha Bharath. Finally, even if she did want to become the Original Inhabitant of Jambudvipa,that is the Great Prabuddha Bharath leader of the unprecedented power and mass following that she already commands, the Bahujan Samaj, which would have felt completely disconnected from her acquired mannerisms and language, would not have accepted her unquestioningly as its leader, like it has done now. Net result? She would have joined the Congress, in keeping with the culture of that party, and gradually dissolved into oblivion.
No one knows yet who will be India’s Obama. It could be Mayawati.
Whoever it may be, one thing is certain: India’s Obama will not, should not, be found in the hallowed precincts of Harvard/Yale or the like. He/she will emerge from the soil of India, quite like the IITians who are erupting from small, unheard of places and even more unheard of schools and colleges. With the experience and understanding of all the disadvantages and struggles which many of us only hear or write about. And with the brains which many of us think are to be found only in a few places. And, hopefully, with the profound wisdom of this ancient land that many of us in the cities have totally forgotten about.
United Nations endorses Thai Buddhist Economic model
by Kalinga Seneviratne, Lanka Daily News, March 20, 2007
SUFFICIENCY ECONOMY: In the last two decades, Buddhism’s appeal has grown in the West, drawing people seeking a calm not found in the fast-paced world of Internet-driven commerce and communications.
Bangkok, Thailand — While Bhavana (Buddhist meditation), has become a form of modern psychotherapy and influenced Western lifestyles, is there anything in the religion’s 2500 year old teachings, which could influence modern economics?
According to Thailand’s much revered King and lately members of the (new military installed) government and a growing number of economists and grassroots development activists, the answer is, yes, there is. They call it ‘Sufficiency Economics’, a term coined by King Bhumibol Adulyadej in the midst of Thailand’s economic meltdown in 1997.
It embraces the three pillars of Buddhism - dana (giving), sila (morality) and bhavana (meditation) - and is based on the Buddhist principle of the ‘Middle Path’, that is avoidance of extremes (of greed).
The Thais have recently got a strong endorsement of this Buddhist development strategy from the United Nation’s main development agency. In a report released in January, the United Nations Development Programme (UNDP) hailed Thailand’s new “Middle Path” development model as a key to fighting poverty, coping with economic risk and promoting corporate social responsibility.
The UNDP’s ‘Thailand Human Development Report 2007: Sufficiency Economy and Human Development’, a result of a year-long collaboration between Thai and international experts, is designed to bring Sufficiency Economic thinking to a wider international audience.
UNDP describes ‘Sufficiency Economics’ as a set of tools and principles that help communities, corporations and governments to manage globalisation - maximising its benefits and minimising its costs - by making wise decisions that promote sustainable development, equity, and resilience against shocks. Thus, the report says that the ‘Sufficiency Economy’ is a much needed “survival strategy” in a world of economic uncertainty and environmental threats.
“We believe that Sufficiency Economy principles are applicable around the world, especially for rapidly-developing countries that are experiencing some of the same pressures as Thailand” said Joana Merlin-Scholtes, UNDP’s Resident Representative in Thailand.
This model may perhaps offer some insights on how to tackle some of Sri Lanka’s own economic woes and development problems UNDP report goes on to explain what Sufficiency Economics means in practice.
For communities, Sufficiency Economics principles are fundamental to empowerment and building resilience, such as setting up savings groups, revolving credit lines, and local safety nets. For private business it means, “taking corporate responsibility to the next level” by using this approach as a guide to management and planning.
“This approach encourages them to focus on sustainable profit, to adhere to an ethical approach to business, to pay special attention to their employees, to respect nature, to have careful risk management, and to grow where possible from internal resources” the report explains.
And for the third pillar, the governments, the Sufficiency Economy is central to alleviating poverty, promoting good governance, and guiding macroeconomic policies to immunise against shocks.
UNDP believes that Sufficiency Economics is a naturally ally of human development, but it also offers two additional elements - placing greater emphasis on mental and spiritual development, and offers guidance on how to make decisions that will achieve sustainability, well-being and happiness.
Thailand plans to write into the preamble of the interim constitution that is being written right now the principles of Sufficiency Economics. The official Thai definition of the economic model drawn up in 1999 describes it as “an approach to life and conduct applicable at every level from the individual through the family and community to the management and development of the nation”.
Dr. Sumet Tantivejkul, former chief of Thailand’s National Economic and Social Development Board (NESDB) and currently the secretary-general of the Chaipattana Foundation under royal patronage, argues that it is not correct to suggest that Sufficiency Economics was suitable only for the poor and grassroots communities, while everyone else follows the Western capitalist and consumerist economic model.
Citing the unrelenting growth of the world’s population and global competition for natural and other resources, to match growth in consumption, which has already outgrown Mother Nature’s capacity to replenish by a ratio of 3:1, he argues the mainstream economic model could only lead us to disaster and conflict.
Dr. Sumet points out that only 4 percent of the benefits of Thailand’s decades long economic growth (until 1997) has trickled down to the country’s poor who constitute 60 per cent of the population, while Thailand’s middle class women are renowned for being world-class shoppers - second only to those from Hong Kong - for spending as much as US$ 1000 on designer-labelled handbag when they go shopping abroad.
Dr. Sumet argues that Sufficiency Economics is what Western economists call ‘risk management’ and the Thai model sees this path as one which develops an economic policy on moderation, rationale and immunity. He cites the revival of the Siam Cement Group, which is Thailand’s largest company, as a good example of how Sufficiency Economics could be applied to risk management.
When the 1997 economic crisis hit Thailand, Siam Cement had over 200 subsidiaries and was saddled with an unprecedented huge foreign exchange debt due to the currency depreciation, and was on the brink of collapse. “The crisis exposed the perils of its excessive growth.
It was monolith - way too big and too fat” noted Dr Sumet. “After several years of drastic restructuring and selling of its non-core assets, the group, now with only about 100 subsidiaries, has returned to health. It has just reported its highest profits in 35 years”.
NESDB’s secretary-general Ampon Kittiampon argues that Thailand does not need high economic growth for sustainable development, all it needs is about 4 percent growth rate that can absorb new entrants to the job market.
He criticises the deposed government of Prime Minister Thaksin Shinawatra (one of Thailand’s wealthiest businessmen) for using public spending to increase consumption and hence growth, and also for using government investments for helping his business cronies.
Raising ethical standards for economic management and getting rid of conflicts of interest and introduce transparency are also part and parcel of Sufficiency Economics argues Ampon.
Thailand’s current push for a Sufficiency Economics development path really began in 1999 when many of Thailand’s top economists gathered to discus the King’s thinking on the economy to get the country back on its feet.
They concluded that the country had clearly ignored moderation by indulging in over-consumption, which reduced the volume and savings and increased the reliance on foreign debt. Thus, Thailand needed a degree of self-reliance because they could not predict the shocks of the globalised era. However, the then Prime Minister Thaksin did not agree with such economics, which created much friction between the Palace and the Prime Minister.
The UNDP report gives many examples of how the Sufficiency Economy model has been implemented in many parts of Thailand, encouraged by models set up under royal patronage across the country.
One such example is of Chumphon Cabana resort, which shows that, the benefits of the ‘Sufficiency’ approach is not just confined to the agriculture sector. In the crisis of 1997, this resort on the east coast of the peninsula suffered financial difficulties like so many other businesses. In the desperate attempt to stay afloat, the owner took inspiration from the Sufficiency approach.
As a start, she began to plant rice, vegetables, flowers and fruit trees on land within the resort project. To improve the sandy land without the cost of chemicals, she experimented with making organic fertilizer from hotel waste and other materials.
She planted a local variety of rice and installed a rice mill. The husk was used in making the fertilizer and for animal feed. As the resort’s land was not enough to supply all its needs, she got the cooperation of surrounding villages to supply the deficit, and also helped train them in making fertilizer and other practices of organic farming. The employees of the resort were especially encouraged to participate.
Next she invented a just-in-time system of supply by posting the following day’s requirements of various articles on the local school’s notice board. Local production expanded beyond food to include various cleaning materials made from local materials.
As production increased, these articles were also supplied to other resorts in the area. The resort benefited from low production costs and reliable supplies. Surrounding farmers had a secure market and good prices because there were no middlemen.
Soon the resort gained a reputation with the result that other resort owners, farmers, NGOs, and government officials came to learn - which gave the employees a sense of pride. As the owner concluded, “I think this is a kind of development which makes everybody happy.”
In a 1998 statement on the essence of the Sufficiency Economics model, King Bhumibol said: “Sufficiency is moderation. If one is moderate in one’s desires, one will have less craving. If one has less craving, one will take less advantage of others. If all nations hold to this concept, without being extreme or insatiable in one’s desires, the world will be a happier place”.
Buddhism and the nation: setting off two abreast
23:27′ 08/02/2008 (GMT+7)
VietNamNet Bridge - There are 23 million religious followers in Vietnam, who make up 30 percent of the population. Vietnam’s religious policies have become more consistent during the national Renewal process, which has created a legal foundation for religious activities.
These policies ensure citizens’ freedom of religions and beliefs, and the unity and harmony between religious and non-religious communities and between believers of different faiths.
Monks and nuns have more freedom to practise their religion
Superior Buddhist Bonze Thich Duc Nghiep, Deputy General Secretary of the Executive Council of the Vietnam Buddhist Sangha and Head of the Management Board of the Vinh Nghiem monastery in Ho Chi Minh City said so to VOVNews reporters.
Over the lastfive years, the Ho Chi Minh City Committee of Vietnam Buddhist Sangha has been aware that religions can only develop in an independent and free country. It has successively launched a patriotic emulation movement and contributed to economic development and social affairs in the city.
The national Buddhist Representative Congress held in Hanoi recently proved that Buddhism has had a strong attachment to the nation since the 3th century BC. This was correct as Party General Secretary Nong Duc Manh said that Buddhism has always walked together hand in hand with the nation from the past to the present and the future.
Superior Bonze Thich Duc Nghiep affirmed, “The Vietnamese Party and State respect Buddhism and cause no difficulties for its followers. I think our citizens should live and work according to the Constitution and law.
However, some individuals and organisations recently took advantage of various incidents to distort State policies. It is not a decent practice because it distorts the truth. I think it is incorrect to say that there are no human rights in Vietnam.
The United Nations Day of Vesak 2008 to be held in Vietnam, involves 80 countries and will prove the State and Government’s religious policies on Buddhism. There is no difficulty in practicing religion in Vietnam”.
Vietnam’s policies build trust in the people
The Vietnamese Government has implemented socio-economic development programmes to improve people’s spiritual and material lives with particular attention paid to those in remote, mountainous and inaccessible areas and the best possible conditions have been created to ensure their religious activities.
Religious dignitaries and believers are free to hold and participate in their festivals, get ordained, change their workplace, leave the country, take part in training activities, print Buddhist books, build temples and take part in humanitarian activities.
Superior bonze Ly Hung from Pitukhosarangsay in Can Tho city said, “The implementation of Programmes 134 and 135 has created positive socio-economic changes in areas inhabited by the Khmer ethnic minorities. Rural roads have been upgraded to ensure smooth traffic and irrigation schemes and dykes have been built to help increase agricultural productivity. The Khmer cultural festival held in 2007 in Pothisomrom temple on the Ooc Om Bok festival has helped to maintain and promote the traditional cultural values of the Khmer people in southern Vietnam”.
According to Nguyen Thanh Tam, deputy head of the Religion and Ethnicity Committee of the Vietnam Fatherland Front in Can Tho city, over the last few years, the Front has united and gathered people together from all social classes and religions.
He said, “The Hoa people in Can Tho city are concentrated in the Ninh Kieu, Cai Rang and O Mon precincts and Thot Not district. The Party and Government’s renewal policies have enabled them to practise their religion and beliefs and has encouraged them to become further involved in economic activities.
Meanwhile, Superior bonze Ly Hung said that although Vietnam is inhabited by many different ethnic groups who followed a diverse amount of religions, the people remain very united despite any plots and distortions by bad elements against the Government’s religious and ethnic policies. This shows that the Government policies are correct and supported by the people”.
Respect and ensuring people’s freedom of religion and belief
The La Vang 2007 festival was held in Quang Tri province in August 13-14, 2007 by the Vatican and the Vietnam Episcopal Council. It was attended by about 80,000 Catholics.
Noteworthy was that a delegation from the US embassy led by second secretary, Michael A. Orona attended the festival and worked with the Quang Tri provincial authorities and local Catholic dignitaries. They commented that human rights and the religious situation in Vietnam in general and in Thua Thien-Hue and Quang Tri in particular was good, not as reported by some other people.
Besides these events, recently, religious organisations and individuals have extended their external relations with those in the region and the world. They have participated in international religious seminars and religious activities in foreign countries.
Foreign religious organisations and individuals have been invited to visit and hold religious activities in Vietnam to facilitate mutual understanding. In particular, a Buddhist delegation led by the Most Venerable Thich Nhat Hanh from Lang Mai Pagoda in France returned and visited the Vietnam Buddhist Sangha.
The delegation, which comprised of 160 members of different nationalities, held many religious activities in different localities. They were welcomed and supported by monks and nuns from both inside and outside of the country, who maintained that this showed a response to the Vietnamese Party and State’s policies on national unity and religious freedom.
Foreign religious followers living and working in Vietnam have also been assisted by many provincial and city authorities to practise their religious activities.
To show its respect for religious freedom and its integration policy, Vietnam will host the UN Day of Vesak 2008. This is a prestigious and influential religious festival in the world, which will be attended by hundreds of delegations from different countries, and tens of thousands of monks, nuns, Buddhist followers and researchers and scholars of Buddhism around the world.
This event will help to improve the image of the Vietnam Buddhist Sangha and lift it to a higher plane, affirm its political situation in the world in general and Buddhist countries in particular.
As of October 2007, there were 23 million religious followers in Vietnam (or nearly 30 percent of the total population). Since 2005, the number of religions which are recognised by the State has increased from 6 to 10 and the number of religious organisations have increased from 16 to 29. The number of priests, dignitaries and religious officials now totals 53,000.
Chapter 5: The Decline and Fall of Buddhism Chapter 6: The Literature of Brahminism Chapter 7: The Triumph of Brahminism
PART III Chapter 8: The Morals of the House Chapter 9:Krishna and His Gita Chapter 10: Analytical Notes of Virat Parva and Udyog Parva Chapter 11: Brahmins Versus Kshatriyas Chapter 12: Shudras and the Counter-Revolution Chapter13: The Woman and the Counter-Revolution
Editorial Note in the manuscript published in the Dr. Babasaheb Ambedkar: Writings and Speeches, Vol. 3 by the Government of Maharashtra:
Dr. B.R.Ambedkar had proposed to write a treatise, i.e.,`Revolution and Counter-Revolution in Ancient India‘. The table of contents has been printed in the chapter of schemes. He had originally planned to write seven books to be included under this broad title. The Committee was able to find some pages and few chapters in his collection. The chapters are also incomplete. After scrutiny, the Committee came to a decision that `Revolution and Counter-Revolution in Ancient India’ is to be presented in this volume with the available material though incomplete. Dr. Ambedkar considered the rise of Buddhism as revolution.The Counter-Revolution pioneered by Brahmins’ resulted into decline and fall of Buddhism.
As such the following chapters are included under this title.
1. Ancient India on Exhumation
2. The Ancient Regime—The State of the Aryan Society
The readers may compare these chapters with the proposed plan given in the last chapters of Schemes.—Editors
CHAPTER 1
Ancient India on Exhumation
There are two typed copies of this Chapter. Both of them contain additions and corrections in the handwriting of Dr. BabasahebAmbedkar. After consideration, we decided that the latter version should be included here. This essay, consisting of three pages only, seems to be an introduction to a larger subject Dr. Ambedkar probably had in his mind.—Editors.
Much of the ancient history of India is no history at all. Not that ancient India has no history. It has plenty of it.But it has lost its character. It has been made mythology to amuse women and children. This seems to have been done deliberately by the Brahminical writers. Take the word Deva. What does it mean? Is the word Jana Vishesh representing a member of the human family? It is made to appear superhuman agency. By this the pith of history contained in it is squeezed out.
Along with the word Deva occur the names of Yaksha,Gana, Gandharva,Kinnars. Who were they? The impression one gets on reading the Mahabharat and Ramayan is that they are imaginary beings who filled the horizon but did not exist.
But the Yaksha, Gana, Gandharva, Kinnaras were also members of the human family. They were in the service of the Devas. The Yakshas were guarding the palaces. Ganas were guarding the Devas. Gandharvas were amusing the Devas by music and dancing. The Kinnaras were also in the service of the Gods. The descendants of the Kinnaras are even now living in HimachalPradesh.
Take the name Asura. The description of Asura given in the Mahabharat and Ramayana make out as though hey belonged to non-human world. An Asura is described to eat ten carts-load of food. They are monsters in size. They sleep for six months. They have ten mouths. Who is a Rakshas? He too is described as a non-human creature. In size, in his capacity for eating, in his habits of life he resembled the Asura.
There is a plenty of references to the Nagas. But who is a Naga? A Naga is represented as a serpent or a snake. Can this be true ? Whether true or not, it is so and Hindus believe it. Ancient Indian history must be exhumed. Without its exhumation Ancient India will go without history. Fortunately with the help of the Buddhist literature, Ancient Indian History can be dug out of the debris which the Brahmin writers have heaped upon in a fit of madness.
The Buddhist literature helps a great deal to remove the debris and see the underlying substance quite clearly and distinctly.
The Buddhist literature shows that the Devas were a community of human beings. There are so many Devas who come to the Buddha to have their doubts and difficulties removed. How could this be unless the Devas were human beings
Again the Buddhist canonical literature throws a food of light on the puzzling question of the Nagas. It makes a distinction between womb-born Nagas and egg-born Nagas and thereby making it clear that the word Naga has two-fold meaning. In its original sense it stood for the name of a human community.
The Asuras again are not monsters. They too are a Jan-Vishesh human beings. According to SatpathaBramhana, the Asuras are the descendants ofPrajapati the Lord of the creation. How they became evil spirits is not known. But the fact is recorded that they fought against the Devas for the possession of the earth and that they were overcome by the Devas and that they finally succumbed. The point is clear that the Asuras were members of the human family and not monsters.
With this exhumation of debris, we can see Ancient Indian History in a new light.
Online edition of India’s National Newspaper Sunday, June 22, 2008
BSP withdraws support to UPA
Special Correspondent
Mayawati rules out poll alliance with BJP
NEW DELHI: The Bahujan Samaj Party (BSP) on Saturday withdrew support to the United Progressive Alliance (UPA) government. However, the 17 BSP members in the Lok Sabha are not critical to the survival of the UPA as of now.
Announcing the decision in the capital, BSP leader and Uttar Pradesh Chief Minister Mayawati ruled out a pre-poll alliance with the Bharatiya Janata Party (BJP). “The BSP has never had an electoral alliance with the BJP and we will never have one in the future. As far as we are concerned, the BJP and the Congress are two sides of the same coin.”
As for the reasons for withdrawing support to the UPA, she cited the continuance of the Taj Corridor case, besides the Centre’s failure to address the grievances of the common man and its “step-motherly treatment” of her State.
Ahead of announcing the withdrawal of support — something Ms. Mayawati has been threatening to do since January 15 this year — the BSP sent letters to the President, the UPA chairperson, the Lok Sabha Speaker and the Rajya Sabha Chairman informing them of the party’s decision.
In the four-page letter to the President, the BSP detailed the circumstances which influenced the party to extend outside support to the UPA on May 22, 2004, and the compulsions that forced it to review its decision on Saturday. Pointing out that the BSP had offered support to the UPA to weaken communal forces, Ms. Mayawati said she had hoped that the Congress-led coalition would promote the interests of all sections.
Plight of the poor
“However, the UPA has failed to meet the aspirations of the poor. The plight of the poor has worsened because of the flawed economic policies of the government.”
On the “step-motherly” attitude of the Centre to Uttar Pradesh, she said that despite several petitions to the Prime Minister, the government had not conceded the demand for a Special Area Incentive Package for Poorvanchal and Bundelkhand.
How the numbers add up
The Bahujan Samaj Party’s decision to withdraw support to the United Progressive Alliance will not affect the survival of the Manmohan Singh government.
But if the Left parties also withdraw support, the UPA government will get reduced to a minority with only 227 seats. The UPA can recover some ground in the event of its winning the support of the Samajwadi Party.
However, the ruling alliance will still be a few seats short of the halfway mark — 272.
Mayawati’s Bahujan Samaj Party (BSP) withdrew support to the UPA government with immediate effect. BSP supremo and UP CM Mayawati has formally written to the President in this regard. The BSP has 17 MPs in the Parliament. Mayawati has been criticising the UPA government for the past few months.
A ‘DRESS’Y AFFAIR’ - Noida Govt. College implements dress code
Noida: In an attempt to check the flow of anti-socials into the campus, the Government PG College, Noida has decided to implement a new dress code for all students at the institute.
Principal of the college, Ashwani Kumar Goyal said, “The idea behind implementing a dress code is to keep anti-social elements out of the college and ensure proper students’ behaviour. The code will be implemented for both boys and girls”.
“Boys will wear shirts and pants whereas girls will have to wear salwar-kurta. The color of the uniform will be decided after consultation with parents / guardians and students themselves”, Goyal added.
Teachers and professors from across the country have stressed the fact that ‘Indecent Attire’ invites adverse public reactions, while the frequent use of mobile phones disrupts academic activities.
Uttar Pradesh approaches apex court against Sahara order
New Delhi, June 21 (IANS) The Uttar Pradesh government Friday moved the Supreme Court challenging a state high court order restricting it from carrying out more demolitions in a housing complex owned by the Sahara Group in Lucknow.
A vacation bench headed by Justice Arijit Pasayat refused to give any interim relief to the state government and stated that the matter would be taken up only next week.
Farmers need a message of hope
Having travelled recently to several villages in Vidarbha in Maharashtra and Bundelkhand region in Uttar Pradesh, (known as farmer suicide belts), one has come to realise that even in the midst of despair in these villages there are islands of hope created by the good work of some farmers, voluntary organisations and officials. We need to build further on these efforts and expand these islands of hope.
In the middle of the extreme drought, one came across several patches of green fields in Chitrakut district of Uttar Pradesh, thanks to the good water and soil conservation work done by a voluntary organisation, ABSSS.
As the result of another well-executed watershed project, implemented by Parmarth, another voluntary organisation, in Lachmanpura village of Jalaun district, Dalit farmers were reaping good harvests even in the midst of an extreme drought situation.
While farmers in nearby villages were migrating in large numbers, those of Lachmanpura had saved their crops by combining water conservation with irrigation.
1. The Buddha was born 2500 years ago. 2. What do modern thinkers and scientists say of him and his Dhamma? An anthology of their thoughts on the subject will be useful. 3. Prof. S. S. Raghavachar says: 4. “The period immediately antecedent to the life of the Buddha was one of the darkest ages in the history of India. 5. It was intellectually a backward age. The thought of the time was characterised by an implicit veneration for the authority of the scriptures. 6. “Morally it was a dark age. 7. “Morality meant for the believing Hindus the correct performance of rites and ceremonies enjoined in the holy texts. 8. “The really ethical ideas like self-sacrifice or purity of will did not find appropriate positions in the moral consciousness of the time.” 9. Mr. R. J. Jackson says: 10. “The unique character of the Buddha’s teaching is shown forth in the study of Indian Religious thought. 11. “In the hymns of the Rig-Veda we see man’s thoughts turned outwards, away from himself, to the world of the gods. 12 “Buddhism directed man’s search inwards to the potentiality hidden within himself. 13. “In the Vedas we find prayer, praise, and worship. 14. “In Buddhism for the first time we find training of the mind to make it act righteously.” 15. Winwood Reade says: 16. “It is when we open the book of nature, it is when we read the story of evolution through millions of years, written in blood and tears, it is when we study the laws regulating life, the laws productive of development, that we see plainly how illusive is the theory that God is love. 17. “In everything there is wicked, profligate, and abandoned waste. Of all animals that are born, only a very small percentage survives. 18. “Eat and be eaten is the rule in the ocean, the air, the forest. Murder is the law of growth.” 19. This is what Reade says in his “Martyrdom of Man.” How different is the Dhamma of the Buddha. 20. This is what Dr. Ranjan Roy says: 21. “Throughout the second half of the nineteenth century the three laws of conservation held sway. Nobody challenged them. 22. “They were the laws of matter, mass and energy. 23. “They were the trump cards of those idealists who cherished the thought of their being indestructible. 24. “Nineteenth century scientists professed them as the governing factors of creation. 25. “Nineteenth century scientists professed them as constituting the fundamental nature of the Universe. 26. “They conceived that the Universe was filled with indestructible atoms. 27. “Just as the nineteenth century was drawing to a close, Sir J. J. Thompson and his followers began to hammer the atoms. 28. “Surprisingly enough the atoms began to break up into fragments. 29. “These fragments came to be called electrons, all similar and charged with negative electricity. 30. “Atoms hailed by Maxwell as imperishable foundation-stones of the Universe or Reality broke down. 31. “They got broken into tiny particles, protons and electrons, charged with positive and negative electricity respectively. 32. “The concept of a fixed unalterable mass abandoned Science for good. In this century the universal belief is that matter is being annihilated at every instant. 33. “The Buddha’s doctrine of Anicca (transitoriness) is confirmed. 34. “Science has proved that the course of the Universe is a grouping and dissolution and regrouping. 35. “The trend of Modern Science is the trend of an ultimate reality, unity, and diversity of ego. 36. “Modern Science is the echoing of the Buddhists doctrines of transitoriness (annica) and of egolessness (anatta).” 37. Mr. E. G. Taylor, in his “Buddhism and Modern Thought,” says: 38. “Man has been ruled by external authority long enough. If he is to be truly civilised, he must learn to be ruled by his own principles. Buddhism is the earliest ethical system where man is called upon to have himself governed by himself. 39. “Therefore a progressive world needs Buddhism to teach it this supreme lesson.” 40. The Reverend Leslie Bolton, unitarian minister, says: 41. “I see in the spiritual psychology of Buddhism its most powerful contribution. 42. “Unitarian Christians, like Buddhists, reject the external authority of church, books, or creeds, and find in man himself the guiding lamp. 43. “Unitarians see in Jesus and Gautama noble exponents of the way of life.” 44. Prof. Dwight Goddard says: 45. “Among the world’s religious teachers, Buddha alone has the glory of having rightly judged the intrinsic greatness of man’s capacity to work out his salvation without extraneous aid.” 46. “If the worth of a truly great man consists in his raising the worth of all mankind, who is better entitled to be called truly great than the Blessed One? 47. “Who, instead of degrading him by placing another being over him, has exalted him to the highest pinnacle of wisdom and love.” 48. Mr. E. J. Mills, author of “Buddhism,” says: “In no other religion are the values of knowledge and evil of ignorance so much insisted upon as they are in Buddhism.” 50. “No other religion lays so much stress upon keeping one’s eyes open. 51. “No other religion has formulated such deep laid plans for mental culture.” 52. Prof. W. T. Stace says in his “Buddhist Ethics”: 53. “The Buddhist moral ideal, the Arhat, had to be both morally and intellectually great. 54. “He had to be a philosopher, as well as a man of good conduct. 55. “Knowledge was always stressed by Buddhism as essential to Salvation, and ignorance as one of the two main causes of failure, to attain it (craving or attachment being the other). 56. “On the contrary, knowledge has never been any part of the Christian ideal man.” 57. “Owing to the unphilosophical character of its founder, in the Christian Scheme of thought the moral side of man has been divorced from the intellectual side. 58. “Far more of the world’s misery is caused by stupidity and blind faith than by wickedness. 59. “The Buddha did not allow this.” 60. Enough unto this, to show how great and how unique is the Buddha and his Dhamma. 61. Who would not say, “Let such a one be our Master”?
§ 2. A Vow to Spread His Dhamma
1.” There are beings without limit, Let us take the vow to convey them all across. 2. There are depravities in us without number, Let us take the vow to extinguish them all. 3. There are truths without end, Let us take the vow to comprehend them all. 4. There is the Way of Buddha without comparison, Let us take the vow to accomplish it perfectly.”
–Encyclopadia of Religion & Ethics, Vol. X, p. 168.
§ 3. A Prayer for His Return to His Native Land
1. “O Exalted One! I trust myself whole-heartedly To the Tathagata whose light pervades, Without any impediment, the regions in the ten quarters, And express my earnest desire to be born in Thy Land. 2. In realising in vision the appearance of Thy Land, I know that it surpasses all realms in the threefold existence. 3. That it is like sky, embracing all, Vast and spacious without boundaries. 4. Thy mercy and compassion in accordance with the righteous way, Is an outgrowth of the stock of merits (accumulated by Thee), which are beyond all worldly good; 5. And Thy light permeates everywhere, Like the mirrors of the Sun and the Moon. 6. Let me pray that all beings, having been born there, Shall proclaim the Truth, like Buddha Thyself. 7. Herewith I write down this essay and utter these verses, And pray that I could see Thee, O Buddha, face to face, 8. And that I could, together with all my fellow-beings, Attain the birth in the Land of Bliss.”
–Encyclopedia of Religion & Ethics, Vol. X, p. 169.
Lucknow Jailor suspended for physical blows to prisoners
Lucknow : June 20, 2008 The Uttar Pradesh Chief Minister, Ms. Mayawati said that her government was committed to protect the honour, respect and the interests of people belonging to all sections, religions and communities. She said that nobody would be allowed to hurt religious sentiments of any person. She further said that State Government would protect the interests of minorities and honour their sentiments. She said that her government had accorded the topmost priority of establishing rule of law, by law. Necessary action would be taken according to law against the guilty person, however big or powerful he might be. It may be recalled that after the publication of the news that the then jailor Mr. B.C. Yadav exchanged physical blows with prisoners belonging to minorities in district jail in the name of search. He was transferred to Bijnore and a magisterial inquiry was ordered by the District Magistrate of Lucknow into incident. After coming to know of the incident, the Chief Minister immediately directed for stern action following which Mr. Yadav was suspended with immediate effect. During the initial investigation it was found that nine prisoners belonging to minorities were injured in this incident. The intention of hurting religious sentiments of anybody did not come to light at this stage, but keeping in view the sentiments of minorities, stern action has been taken in the case in accordance with the law.
International Early Birds Brotherhood Multipurpose Cooperative Society
(IEBBMCS)
For
The Welfare and Ultimate Bliss of Entire Mighty Great Minds
Aims & Objects
To enrol membership for IEBBMCS for the welfare and happiness of all the members in accordance with the Constitution of India through their empowerment by grabbing the master key for distributing the nations wealth to benefit all sections of the society.
Distribution of fertile land to all poor farmers with healthy seeds.
Loan to each and every person who is interested in starting his own business with proper training on latest and most modern successful Trade Practices
To train Government servants to serve the society in a most efficient manner without corruption.
To train members to become leaders for excellent governance.
To train all members on “The Art of Giving” for a happy longevity, beauty, prosperity and Authority.
To create a database of all members with their photos, address, age, and all other necessary information that will serve as Citizens Identity Cards.
To help all members to be in the voters list in order to acquire the Master KeyTo strive hard to convert the existing three member Chief Election Commission
as Chief Election Committee, just like any other Parliamentary Committee representing all sections of the society to ensure that all eligible voters in the Country are included in the Voters list with their photo identity for free and fair elections.
To help all members to get genuine Caste Certificates.
To train all members to become media to propagate peace within oneself and harmony with others.
To train all members on the latest trade practices to make them to earn more money for the wholesome desire of propagating the Practicing and the Noble Right path shown by the Blessed, Noble and the Awakened One.
To train and cultivate the habit of early birds
To practice and train on the essential movements of the body, including walking, cycling and swimming for fitness
To practice and train to buy essential qualitative and most economic household articles and commodities
To train to cultivate the best food habits
To train to cultivate the ten disciplines for happy and peaceful life
Through the practice of Noble Eightfold Path
To train to practice meditation such as Pabajja, Vipassana and Zen practice for peace and happiness within oneself and harmony with others to enable to become Great Minds in order to attain the Ultimate Bliss
To enroll minimum two members per street for cultivation of the practice by way of training
Membership Minimum Rs.200 ($100) up to 25% and above of one’s net profit.
1. The Buddha was born 2500 years ago. 2. What do modern thinkers and scientists say of him and his Dhamma? An anthology of their thoughts on the subject will be useful. 3. Prof. S. S. Raghavachar says: 4. “The period immediately antecedent to the life of the Buddha was one of the darkest ages in the history of India. 5. It was intellectually a backward age. The thought of the time was characterised by an implicit veneration for the authority of the scriptures. 6. “Morally it was a dark age. 7. “Morality meant for the believing Hindus the correct performance of rites and ceremonies enjoined in the holy texts. 8. “The really ethical ideas like self-sacrifice or purity of will did not find appropriate positions in the moral consciousness of the time.” 9. Mr. R. J. Jackson says: 10. “The unique character of the Buddha’s teaching is shown forth in the study of Indian Religious thought. 11. “In the hymns of the Rig-Veda we see man’s thoughts turned outwards, away from himself, to the world of the gods. 12 “Buddhism directed man’s search inwards to the potentiality hidden within himself. 13. “In the Vedas we find prayer, praise, and worship. 14. “In Buddhism for the first time we find training of the mind to make it act righteously.” 15. Winwood Reade says: 16. “It is when we open the book of nature, it is when we read the story of evolution through millions of years, written in blood and tears, it is when we study the laws regulating life, the laws productive of development, that we see plainly how illusive is the theory that God is love. 17. “In everything there is wicked, profligate, and abandoned waste. Of all animals that are born, only a very small percentage survives. 18. “Eat and be eaten is the rule in the ocean, the air, the forest. Murder is the law of growth.” 19. This is what Reade says in his “Martyrdom of Man.” How different is the Dhamma of the Buddha. 20. This is what Dr. Ranjan Roy says: 21. “Throughout the second half of the nineteenth century the three laws of conservation held sway. Nobody challenged them. 22. “They were the laws of matter, mass and energy. 23. “They were the trump cards of those idealists who cherished the thought of their being indestructible. 24. “Nineteenth century scientists professed them as the governing factors of creation. 25. “Nineteenth century scientists professed them as constituting the fundamental nature of the Universe. 26. “They conceived that the Universe was filled with indestructible atoms. 27. “Just as the nineteenth century was drawing to a close, Sir J. J. Thompson and his followers began to hammer the atoms. 28. “Surprisingly enough the atoms began to break up into fragments. 29. “These fragments came to be called electrons, all similar and charged with negative electricity. 30. “Atoms hailed by Maxwell as imperishable foundation-stones of the Universe or Reality broke down. 31. “They got broken into tiny particles, protons and electrons, charged with positive and negative electricity respectively. 32. “The concept of a fixed unalterable mass abandoned Science for good. In this century the universal belief is that matter is being annihilated at every instant. 33. “The Buddha’s doctrine of Anicca (transitoriness) is confirmed. 34. “Science has proved that the course of the Universe is a grouping and dissolution and regrouping. 35. “The trend of Modern Science is the trend of an ultimate reality, unity, and diversity of ego. 36. “Modern Science is the echoing of the Buddhists doctrines of transitoriness (annica) and of egolessness (anatta).” 37. Mr. E. G. Taylor, in his “Buddhism and Modern Thought,” says: 38. “Man has been ruled by external authority long enough. If he is to be truly civilised, he must learn to be ruled by his own principles. Buddhism is the earliest ethical system where man is called upon to have himself governed by himself. 39. “Therefore a progressive world needs Buddhism to teach it this supreme lesson.” 40. The Reverend Leslie Bolton, unitarian minister, says: 41. “I see in the spiritual psychology of Buddhism its most powerful contribution. 42. “Unitarian Christians, like Buddhists, reject the external authority of church, books, or creeds, and find in man himself the guiding lamp. 43. “Unitarians see in Jesus and Gautama noble exponents of the way of life.” 44. Prof. Dwight Goddard says: 45. “Among the world’s religious teachers, Buddha alone has the glory of having rightly judged the intrinsic greatness of man’s capacity to work out his salvation without extraneous aid.” 46. “If the worth of a truly great man consists in his raising the worth of all mankind, who is better entitled to be called truly great than the Blessed One? 47. “Who, instead of degrading him by placing another being over him, has exalted him to the highest pinnacle of wisdom and love.” 48. Mr. E. J. Mills, author of “Buddhism,” says: “In no other religion are the values of knowledge and evil of ignorance so much insisted upon as they are in Buddhism.” 50. “No other religion lays so much stress upon keeping one’s eyes open. 51. “No other religion has formulated such deep laid plans for mental culture.” 52. Prof. W. T. Stace says in his “Buddhist Ethics”: 53. “The Buddhist moral ideal, the Arhat, had to be both morally and intellectually great. 54. “He had to be a philosopher, as well as a man of good conduct. 55. “Knowledge was always stressed by Buddhism as essential to Salvation, and ignorance as one of the two main causes of failure, to attain it (craving or attachment being the other). 56. “On the contrary, knowledge has never been any part of the Christian ideal man.” 57. “Owing to the unphilosophical character of its founder, in the Christian Scheme of thought the moral side of man has been divorced from the intellectual side. 58. “Far more of the world’s misery is caused by stupidity and blind faith than by wickedness. 59. “The Buddha did not allow this.” 60. Enough unto this, to show how great and how unique is the Buddha and his Dhamma. 61. Who would not say, “Let such a one be our Master”?
§ 2. A Vow to Spread His Dhamma
1.” There are beings without limit, Let us take the vow to convey them all across. 2. There are depravities in us without number, Let us take the vow to extinguish them all. 3. There are truths without end, Let us take the vow to comprehend them all. 4. There is the Way of Buddha without comparison, Let us take the vow to accomplish it perfectly.”
–Encyclopadia of Religion & Ethics, Vol. X, p. 168.
§ 3. A Prayer for His Return to His Native Land
1. “O Exalted One! I trust myself whole-heartedly To the Tathagata whose light pervades, Without any impediment, the regions in the ten quarters, And express my earnest desire to be born in Thy Land. 2. In realising in vision the appearance of Thy Land, I know that it surpasses all realms in the threefold existence. 3. That it is like sky, embracing all, Vast and spacious without boundaries. 4. Thy mercy and compassion in accordance with the righteous way, Is an outgrowth of the stock of merits (accumulated by Thee), which are beyond all worldly good; 5. And Thy light permeates everywhere, Like the mirrors of the Sun and the Moon. 6. Let me pray that all beings, having been born there, Shall proclaim the Truth, like Buddha Thyself. 7. Herewith I write down this essay and utter these verses, And pray that I could see Thee, O Buddha, face to face, 8. And that I could, together with all my fellow-beings, Attain the birth in the Land of Bliss.”
–Encyclopedia of Religion & Ethics, Vol. X, p. 169.
By Melissa Breyer, Senior Editor, Care2 Healthy and Green Living
Strawberry season is slowly creeping up the lines of latitude, and although it hasn’t quite reached as far as New York state, it’s close. And that’s such good news. My kids have been aching for strawberries, and I just don’t know how much longer I can ignore their pleas in the grocery store when we walk by the big, hard, pink, pesticide-laden, gas-guzzling, globes labeled “strawberries.” “Soon,” I tell them, “soon we will eat strawberries …” And now soon is almost here.
We will eat them plain, we will eat them with yogurt, we will eat them with fresh local cream. And then we will eat more plain, and then some more. Eventually, I will start making jam. But before that, I will have to make crepes with ricotta cheese smothered in macerated strawberries. For those of you who have been blessed with strawberries already, let me share the recipe. For those of you as north or farther than me, save this recipe and remember, “soon …”
Macerate the Strawberries There are any number of ways to macerate strawberries–many recipes call for liqueur or wine, some spice it up with black pepper. Since this recipe is intended to be kid-friendly, I have kept it on the tame side.
2 cups fresh strawberries, cleaned, hulled and halved 2 tablespoons honey 2 tablespoons orange juice
Combine all ingredients in a bowl, stir, and refrigerate for 2two hours.
Make the Crepes This recipe is for thin (and quite nutritious) pancakes that I use in place of a more traditional crepe.
1 cups white whole-wheat flour 1/2 teaspoon baking powder 1/4 teaspoon baking soda 1/4 cup Sucanat 1/4 teaspoon salt 1 3/4 cups organic buttermilk 1 large free-range egg, lightly beaten 1 tablespoons melted butter Oil or butter for the pan
1. Stir all dry ingredients together in a large bowl, then add wet ingredients.
2. Lightly stir until just combined, leaving some lumps. Overbeating will result in tough pancakes.
3. Brush skillet with oil or butter over medium heat until a droplet of water sizzles. Pour batter into pan and cook until small bubbles form in pancake. Flip, cook and remove to a warm plate.
Compose the Crepes Spoon ricotta cheese on a crepe, roll it up, and douse with macerated strawberries. You can also use cottage cheese–when I can’t find organic ricotta, I blend organic cottage cheese in the blender until smooth for a reasonable approximation of ricotta.
Whole Ragi Grain- 1 cup (I sprouted these for added nutritional benefits. But it’s not strictly necessary) Idli rice (parboiled) – 1 cup Whole skinned Urad dal – ¾ cup Methi seeds -1 tablespoon Salt to taste Oil- to grease idli moulds (I used PAM oil spray)
Method: 1. After multiple washes, soak the Ragi for a day. Drain and let it rest for another day or two till you see tiny white sprouts.
2. Alternatively, you can skip the sprouting and just soak the ragi for 3-4 hours longer than you soak the rice.
3. Soak rice, whole urad and methi seeds in separate containers for 4-6 hours or overnight.
4. In a wet grinder or a mixie /blender, grind the urad dal till light and fluffy. A test for fluffiness is to keep a bowl of water and drop a tiny pinch of batter. If it floats, it is light enough.
5. Then add and grind the Ragi grains and Methi and finally the rice.
6. Take care that the rice should not be ground too smooth. It should be of rice Rava consistency. Alternatively, you can use rice Rava instead.
7. Take the batter in a vessel, fold in some salt to taste and leave it overnight to ferment. I found that the dough fermented really well, doubling up and overflowing the vessel. So take adequate precautions.
8. For Idli: Next morning, lightly stir the well-fermented batter. Grease Idli moulds and steam in a pressure cooker for 12-15 minutes till done.
9. For Dosai: You can make dosais with the same batter.
10. Ragi idlis/dosai can be served with a dollop of butter or ghee on top, along with the usual fixings on the side: sambar, chutney and/or Milagai Podi.
Special attention should be given on hygiene in hospitals : Mayawati
Lucknow : June 18, 2008 Following the directives of Uttar Pradesh Chief Minister Ms. Mayawati pertaining to provide health facilities to poor through Government Hospitals, action has been initiated on war-footing for making functional the 100-bed joint hospital at Sanjay Nagar in Ghaziabad district and the newly constructed 89 community health centres in different districts. The investigation and treatment of patients have also been started in the joint hospital of Ghaziabad. It may be recalled that Chief Minister has directed for providing the health facilities in far-flung rural areas of the State. She said that with these hospitals getting functional the poor and weaker sections of the society, especially the people of rural areas would get better health facilities. With a view to fulfilling the directives of the Chief Minister, the newly constructed 89 community health centres would get functional within three months. It may be mentioned that Chief Minister had directed to senior administrative officers in a meeting held on June 3, that the newly constructed 100-bed joint hospital of Ghaziabad district should start functioning within 15 days for ensuring health facilities to people. Following the directives of the Chief Minister, arrangement was made for providing health facilities to the people of the area through the joint hospital within 15 days. All necessary equipments have also been arranged and the staff has been recruited. The OPD, Pathology, Dental, Medicine, Physio-therapy, Eye Unit, X-ray, Ultrasound and ECG have become functional in the hospital for the treatment of patients. The State Government has released Rs. 28.14 crore for newly constructed 89 community health centres for necessary equipments and medicines with a view to making it functional within three months for providing the facility of specialised treatment to the people of far-flung and rural areas. The Doctors, Paramedical Staff besides other necessary staff has also been arranged for these CHCs. The Chief Minister said that the State Government had given top priority to strengthen the medical system of the State, so that health and medical facilities could be made available to the poor and destitute residing in the rural areas also. She has also directed for paying special attention towards the hygiene of all hospitals including district hospitals, besides the sensitive and human approach towards patients and their attendants. The State Government is committed for providing better medical facilities to women and children and other patients at the hospitals. For it, building-less sub-centres and the PHCs’ buildings are being constructed. Directives have also been issued for continuous monitoring of Doctors and Paramedical staffs’ presence on time, besides ensuring the enough arrangements of medicines necessary equipments, ant- rabies and snake ant-venom injections.
1. From all accounts the Blessed Lord was a handsome person. 2. His form was like the peak of a golden mountain. He was tall and well built; with a pleasing appearance. 3. His long arms and lion gait, his bull-like eyes, and his beauty bright like gold, his broad chest, attracted everyone to him. 4. His brows, his forehead, his mouth or his eyes, his body, his hands, his feet, or his gait–whatever part of him anyone beheld, that at once riveted his eyes. 5. Whoever saw him could not help being struck with his majesty and his strength, his splendid beauty, surpassing all other men. 6. On seeing him, he who was going elsewhere stood still, and whoever was standing followed him; he who was walking gently and gravely ran quickly, and he who was sitting at once sprang up. 7. Of those who met him, some reverenced him with their hands; others in worship saluted him with their heads; some addressed him with affectionate words; not one went on without paying him homage. 8. He was loved and respected by all. 9. Men as well as women were ever ready to hear him. 10. His voice was singularly sweet and deep as a drum, lovely, vibrant and eloquent. It made his speech as though it was heavenly music. 11. His very tones convinced the hearer, and his looks inspired awe. 12. His personality alone sufficed to make him not only a leader, but a god, to the hearts of his fellows. 13. When he spoke he obtained hearers. 14. It mattered little what he said. He influenced the emotions, and bent whoever listened to his will. 15. He could create in the minds of his hearers [the sense] that what he taught was not only a verity, but the very hope of their salvation. 16. His hearers could recognise in his words the truth that makes of slaves, free men. 17. When he talked with men and women, his serene look inspired them with awe and reverence, and his lovely voice struck them with rapture and amazement. 18. Who could have converted the robber Augulimala, or the Cannibal of Atavi? Who could have reconciled King Pasenjit to his queen Mallika by a single word? To have come under his spell is [=was] to be his forever. So charming was his personality.
§ 2. The Testimony of Eye-witnesses
1. This traditional view is supported by the testimony of eye-witnesses who saw him and met him while he was alive. 2. One such eye-witness is a Brahmin, by name Sale. After seeing the Blessed One face to face, he uttered the following sentiments in praise of him. 3. Arrived in the Lord’s presence, the Brahmin, seating himself after greetings, scanned the Lord’s body for the two and thirty marks of a Superman, and in time observed them. 4. Quite sure now about the presence of the two and thirty marks, Sale still did not know whether or not he had enlightenment. But he remembered hearing from old and aged Brahmins, teachers of teachers, that those who became Arahats, all enlightened, reveal themselves when their praises are sung, and so he made up his mind to extol the Lord to his face in the following lines of eulogy: 5. “Perfect of body, goodly, Lord, art thou, well grown, well liking, golden-hued, with teeth which gleam [with] lustre; vigour fills the frame; the body’s full perfection manifests each single sign that marks a Superman. 6. “Clear-eyed and handsome, tall, upright art thou, effulgent as a sun among thy train, so debonair, so golden-hued–why waste thy beauty’s prime as homeless anchorite? 7. “As world-wide monarch thou shouldst ride in State; and indeed from sea to sea[all] should own thy sway. Proud princes shall thy village headmen be; rule thou mankind, as sovereign, king of kings!” 8. Ananda describes the colour of his body as exceedingly clear and bright–so much so that the pair of [garments of] cloth of gold, when placed on the body of the Blessed One, appears to have lost its splendour. 9. No wonder he was called by his opponents a glamour boy.
§ 3. His Capacity to Lead
1. The Sangh had no official head. The Blessed One had no authority over the Sangh. The Sangh was a self-governing body. 2. What was, however, the position of the Blessed One over the Sangh and its members? 3. In this we have the evidence of Sakuldai and Udai, contemporaries of the Blessed One. 4. Once the Lord was staying at Rajagraha in the bamboo grove. 5. One morning the Lord went into Rajagraha for alms; but, deeming the hour too early, he thought of going to Sakuldai in Wanderers’ Pleasance; and thither he repaired. 6. At the time, Sakuldai was sitting with a great company of Wanderers, who were making a great noise about being and not being. 7. When from some way off, Sakuldai saw the Lord coming, he hushed his company by saying: “Be quiet, sirs; do not make a noise; here comes the recluse Gautama, who is a lover of silence.” 8. So they became silent and the Lord came up. Said Sakuldai, “I pray the Lord to join us; he is truly welcome; it is a long time since he last managed to come. Pray, be seated; here is a seat for the Lord.” 9. The Lord sat down accordingly, asking Sakuldai what had been their theme and what was the discussion which had been interrupted. 10. “Let that pass for the moment,” answered Sakuldai; “you can easily gather that later on.” 11. Of late, when recluses and Brahmins of other creeds met together in the Discussion Hall, the topic was mooted, what a good thing, what a very good thing, for the Magdha people in Anga, that such recluses and Brahmins–all at the head of confraternities or followings, all well known and famous teachers, all founders of saving creeds, held in high repute by many people–should have come to spend the rainy season at Rajagraha. 12. There was Purana Kassappa, Makhali Ghosala, Ajit Kesakambal, Pakudha Kacchayana, Sanjaya Belaiputta, and Nata-putta the Nigantha, all men of distinction and all of them here for the rains; and among them there is also the recluse Gautama here, at the head of his confraternity and following, a well-known and famous teacher, a founder of a saving creed, who is held in high repute by many. 13. Now, which of these lords, which of these recluses and Brahmins of such eminence as teachers, is esteemed, respected, venerated and adored by his disciples? And on what terms of esteem and respect do they live with him? 14. Said some: “Purana Kassappa gets no esteem or respect; no veneration or adoration, from his disciples; they live with him on no terms of esteem and respect.” 15. Time was when, as he was preaching his doctrine to some hundreds of his following, a disciple broke in with–”Don’t question Purana Kassappa, who does not know about it; ask me who do; I will explain everything to your reverences.” 16. With arms outstretched, Purana Kassappa tearfully remonstrated, saying: “Do be quiet, sirs, do not make a noise.” [[SURELY THIS CAN’T REALLY BE THE END?]]
Social Engineering
An analysis
Social Engineering and the Republic of HungerIndia has now gone through some seventeen years of a neo-liberal prescription. Its results are there for us to see. If India has produced some 39 new dollar billionaires on the one hand, it has seen the increase of those unable to meet the 2200 calorie intake from 56.4% in 1973-74(the then poverty line for consumption) to 58.5% in 1993-94 and to 69.5% in 2004-05 of the rural population of the country. The All India figures for urban India in the same period were: 57% in 1993-94 to 64.5% in 2004-05. It is evident then that a handful became richer at the cost of impoverishing the rest. In fact in 2004-05, nearly 84 crore people lived on an expenditure of Rs.20 per person per day, of whom some 24 crore lived on less than Rs. 9 per person per day. How did the government show decline in its figures of poverty? It simply brought down the definition of those living in poverty from 2200 calories to 1800 or less. In other words, the decline of the percentage below the poverty line was a statistical fraud. There are other figures that support our contention. While the necessary minimum availability of food grains is 478 gms in per person per day, the figure in 1998 was 450.9 gms in 1998, and some 428 gms in 2004-05, a reduction of 50 gms. per person per day. The figures for lentils are similar. The government tried to hide this fact by saying people had diversified their diet, drinking more milk and eating more meat and grain. But if that were so, the amount of grain required would be considerably more to produce a lesser weight of meat and milk. The figures of the steadily increasing stocks of unsold grain with the Public Distribution System are proof of the fact that this is yet another fraud on the people by the votaries of neo-liberalism. The state of employment also reflects the same reality. Not only has the growth of employment come down from 3.21% from 1980-1990 to 1.01% in 1990-2000, but the percentage of unemployment rose from 6.3% to 7.32%. And it has since increased to 8.3%. The wage situation is worse. In 1989, profits were 19.07% of value added and wages no less than 50.78% but in 2005, profits had increased to 55.64% and wage fell to only 32.37%. In the last three years profits have increased two and a half times while wages have gone down by a third. This is the state of affairs of the organized sector. Those in the unorganized sector are much worse off. If we take the agricultural labourers, the days or work available to them have come down from 100 a year in 1990 to 70 in 2000 and possibly only 38 in Punjab today. Surely this does not reflect their prosperity in the absence of alternative employment. True, some alternative employment is emerging in the form of work in brick kilns and at construction sites, but it can hardly be said to be a replacement for the days lost in agricultural work. The farmers are, if anything, worse off. Every year, for over a decade now, 33 lakh farmers are forced to sell their land and enter the ranks of the landless. State after state, not excluding Punjab, has reported farmers’ suicides. The figure of suicides in the whole country from 1997-2007 is no less than 1, 66,304. Of these 78,737 committed suicide between 1997-2001, but the figure increased to 87, 567 in 2001-2006, reflecting these are a growing phenomenon. The causes are not difficult to identify. This tragic state of affairs began in 1991 when Manmohan Singh as Finance Minister cut back on fertilizer subsidy and on development expenditure so sharply that the per capita GDP came down in a year and we saw the first suicides of farmers. In the same period, the issue prices of grain from the PDS were doubled, so that by 1995 there were 320 lakh tones of foodgrains lying unsold with the government.Worse, in 1994, following the redefinition of the priority sector for loans by the M.Narasimhan committee report on financial liberalization, the earlier policy of 1969 treating agriculture and small scale industry as a priority sector was given up adding a personal financial crunch to the collective one, with rural development expenditures coming down from 4% of the Net National Product in the seventh plan period to 2.6% now. We were told if the government left the space vacant, private players would step in. They did not. The United Front government with Chidambaram as Finance Minister further compounded the distress of the rural poor by creating Above and Below poverty line categories of the PDS. The BPL virtually excluded all but those who could not buy from the system, while the APL prices were raised so much that they often were the same or more than the market price. Further, between 1996 and 2001, the NDA intensified the attack on farmers by doing away with Quantitative Restrictions on the import of most agricultural products over four years before it was required by WTO, leading to a fall in the price of cotton, foodgrains, jute, sugar tea and coffee fell between 40%-60% ruining farmers all over the country and suicides were reported from not only Karnataka, but Kerala, Andhra and Punjab as well. The stock of food rotting in the government’s godowns rose to 640 lakh tones and was eventually sold as pig feed to the USA and Europe at half the price it was being sold to Indians by the Atal Behari government. The work begun by Manmohan Singh and Chidambaram as finance ministers was completed by Yashwant Sinha with devastating effect.The UPA government, with Manmohan Singh as Prime Minister, P.Chidambaram as Finance Minister and Montek Singh Ahluwalia as Deputy Chairman of the Planning Commission, was expected to see the World Trade Organisation policies implemented to the hilt. Indeed, it has, if one looks at the cut backs on funds for rural development schemes and failure to spend an adequate amount, as noted in the Standing Committee Report submitted to Parliament. But the restraint of being a minority government with Left support under a Common Minimum Programme that enjoined secularism, legislation like Employment Guarantee, Womens Reservations, the welfare of Agricultural Labour and unorganized workers, restraint on privatizing PSUs, spending 6% of the GDP on education, protection of the PDS, no reduction of EPF rates, land reforms, forest rights, the Right to Information Act and an independent foreign policy, among other provisions prevented this trio from going full steam ahead with policies that would make our foreign policy subservient to USA, sign the Doha agreement and push the final nail into the coffin of India’s agriculture dominated by petty producers, giving the go ahead with vast takeovers of land for SEZ’s with tax holidays for the rich and no protection for the workers, outright sales of Public Sector Units and the destruction of the PDS.The Manmohan Singh government has gone along expected lines. But it has been prevented from doing the worst. It has had to beat a retreat on the Indo-US nuclear deal. The Doha round discussions too are likely to come to a dead end. The attempt at the creeping privatization of BHEL and the sale of NALCO and NLC were stopped. This was a major victory. The foreign entry into the Insurance sector, retail trade and banking was stalled. The use of EPF funds for private investment was partially stalled. The complete dismantling of the APL category of the public distribution has been prevented. The Minimum Support Price for wheat and rice has been raised. The National Rural Employment Guarantee Act, Right to Information Act, the Tribal and Traditional Forest Dwellers (Recognition of Forest Rights) Act, have all been passed, while the pernicious Seed Act that would have ended farmers right to experiment and develop their own seed, has been stalled as have anti-worker changes in labour laws and new amendments have been made to the patent law to allow cheap life-saving drugs to the produced. Funds for education, health and credit to farmers have been increased and 71,000 crore worth of debts of farmers have been waived. But this must not make us complacent. Many of these exercises are “wait and see” delaying tactics or mere eye-wash. The farmers’ loan waiver is only an account book exercise that allows the state to pay banks interest on what may well have been bad debts and gives the farmers nothing. That is why farmers continue to kill themselves even in Vidharba despite the Prime Minister’s package. The funds given for the NREGA are so inadequate as to make it ineffective. The framing of the Rules of the Forest Rights Act has been excessively slow so as to permit evictions. Back-door entries into the viewspapers and the media have reduced most to becoming puppets of Invaders and their puppets of NDA and UPA who are the owners . Funds for education, health, irrigation, rural credit and development have decreased or have only seen a nominal increase. It is evident that the UPA government intended these measures as eye-wash. This is obvious from the way a crisis was allowed to develop in our grain markets with foreign players being given free access to buying grain in India at prices well above the minimum support price and by allowing futures trading in the necessaries of life, so that the price mechanism has gone out of control and PDS system has been all but destroyed. At the same time in the name of checking prices that have risen to an unprecedented 8.75% the UPA government has removed import duties from a number of agricultural products, thus carrying out the job of implementing Doha prescriptions without being seen to do so.Further, the prices of oil that could have been held back, were raised again by giving fraudulent accounts of public sector oil companies’ losses and by refusing to tax private oil companies for their super profits or reduce government taxes on the value of oil. This forces us to conclude that the Government of India is still firmly committed to carrying India along a path in which the rich will get richer and the poor poorer. And large sections of the will be dispossessed driven form their homes and forced to work in conditions not were different from slavery.The Question of Social EngineeringIndeed, it is the tendency of retreating from every humanitarian concern that is evident from the braying of the votaries of neo-liberalism for “less government”, “fiscal responsibility”, “pseudo-secularism” and “jobs on merit” for the already privileged that should make us doubly conscious that in the conditions of India, the ideology of the ‘Devil take the Hindmost’ takes on a particularly dangerous character. This is because we live in a society where humanity itself is called into question. There are the Brahmins (Invaders) from the head of Brahma, Kshatriyas from the arms, Vaishyas from the stomach and Shudras from the thighs, who have accepted and agreed to be second, third and fourth rate souls and be their puppets.But, the Panchamas (Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable) did not accept or agree for the arrangement. Hence they were kept away from the society as untouchables and unseeables statingthat they have no souls and could treat them as they wished. Other Foreign Religions believed in souls of Human Beings but no souls for animals, birds, fishes and other sentient beings and they could be treated as they wished like the Panchamas. But the path shown by the Blessed, Noble, awakened Might Great Mind did not believe in souls, but treated all sentient beings as equals. That is the reason why Baba sahib Dr. B.R. Ambedkar took Deekhsa along with all his followers to that right path for the welfare and Happiness of All.
It follows from this that there is nothing like “human rights” or common principles of justice. The violent crushing of attempts at seeking social justice is given religious sanction in the Ramayana (being extolled by the BJP and a man projecting himself as the future Prime Minister) that begins with the murder of Shambhuka, a shudra who was meditating, by Rama, at the request of a Brahmin who claimed his son had died because of this. What is more, even a radical like Tulsi Das, who was expelled from Kashi for writing the Ramayana in Avadhi, cries out in it: “Drums, peasant, shudras, animals and women need to be kept in order by regular beating” and “the powerful can commit no mistake”. The present-day Congress Party too, is equally insensitive when it gives ‘Dronacharya’ awards to teachers, honouring a man who had got his tribal student to cut off his thumb as guru-dakshina.
Today in Punjab we find a curious alliance between these casteist elements and the self-proclaimed devotees of the Sikh Gurus who went to great lengths to break the prejudices of caste, untouchability and brought people of all castes together to share common meals in gurudwaras. But today castes are encouraged to have their own gurudwaras. Often Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable) Sikhs are not allowed to serve Prasad to congregations of other castes. Inter caste marriages often lead to “honour killings”. And recently an old Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable) woman was physically prevented from being cremated in the village cremation ground.
These are ominous signs, especially when we see them in the context of India having the largest number of murders in the world, nearly twice as many as in the USA, which was known for its crimes. Since 1981 to 2000, no less than 3,57,945 atrocities against SC/ST have taken place. In 2000 alone, there were 486 cases of murder, 3298 of grievous hurt, 260 of arson, 1034 of rape and 18,644 other offences. This gives us serious cause for concern as 19.2 % households in the country belong to the scheduled castes and 8.4% to the scheduled tribes. Together they constitute 27.6% of the population. Every fourth person in the country belongs to this category. Can we preserve our national unity if this oppression is not brought to an end?
Economically too, they are losing ground. In 1991, 70% of the total scheduled caste households were landless. By 2000 the percentage had risen to 75. In terms of fixed capital assets only 28% had any while for the rest the figure was 56%, in 2000. At the time 49.06% of the SC working population were agricultural labour as compared to 32.69% for STs and 19.66% for other castes. As against a national average per capita income of Rs. 4485, the SC income was only Rs.3237. The unemployment figures were also higher. Moreover, even though 15% and 7.5% of Central Government posts are reserved for SC and ST respectively, only 10.15% posts in Group A (class I), 12.67% in Group B, 16.15% in Group C and 21.26% in Group D were filled. Not only are SCs and STs relegated to Class IV jobs, the quotas are not filled there too. Of the 544 judges in High Courts only 13 were SC and 4 were ST. Only 6.7% school teachers were SC/ST, while the figures were only 2.6% for College teachers. It is evident they are being excluded in every sphere of life and the exclusion is becoming more evident with “devil take the hindmost” policies being implemented today. Of the 600 lakh child labour in India, 40% are from SC, while the figure rises to 80% in arduous and “dirty” jobs like carpet weaving, tanning, dyeing, lifting dead animals, cleaning human refuse, soiled clothes, waste from slaughter houses and sale of local liquor.
In the field of day to day life, we find that the literacy rate for SC was 54.7% while for STs it was 47.1%, compared to 68.8% for others. The infant mortality rate for SC was 83 per 1000 compared to 61.8 for others. This is not surprising as only 11 % SC houses and 7% houses have access to sanitation, as opposed to a national average of 29%. Similarly, while the national average for the use of electricity was 48%, only 28% of the SC population and 22% of the ST had access to it. Now, given the vast reduction of expenditure in the social sector, their condition can only worsen.
This is all the more important for Punjab, which has an SC population of 32% of the total households, well above the national average of 19.2%.Moreover, since 2000, their share of Punjab government jobs has declined from 23.98% to 23.01% in 2005. Predictably, only 1880 are there in Class I of a total of 11703 filled posts. The figures from Class II are 2168 of a total of 12754. For class III the figures are 47836 of a total of 2,21,517, while for Class IV they are 21594 of a total of 61833. Clearly the caste bias of reserving only menial posts for SCs is visible here and it has to be fought.
It is evident from these figures that caste is not class. There is no untouchability when seed is sown in the field, watered, harvested or threshed. It is only the cooking pot that untouchability applies to. Similarly stone carvers can be Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable), they can carve the images of temples, even carry them there, but they cannot pray in them. Untouchability does not touch the sphere of production in general, except where certain types of unclean work is not permitted for Brahmins and Kshatriyas. It is grafted on to it to divide the working people. The rich and powerful “have no caste” as the old adage goes, “Raja Ki Jat Nahin Hoti”. Worse, the members of the scheduled castes and tribes have themselves taken on the ideology of caste to their detriment, as we can see from the legend of Eklavya in the Mahabharata when he cuts his thumb as Gurudakshina for Dronacharya. In the same way, it took Dr. Ambedkar nearly three decades from the late twenties to the fifties to realize caste institutions were intrinsically linked to the practice of Hinduism and were incapable of being reformed. They needed to be destroyed. That is why he and his followers took Deeksha. It must be noted, that Dheeksha is the only solution. For majority of the people of Jambudvipa were, are and will continue to be the Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath irrespective of their castes and Religions. In our history, the Delhi Sultans and the Mughals, who were muslims, patronized Brahminism as a way of keeping the masses divided. And the British, like Warren Hastings, had caste practices codified as law that gave caste a far greater force under colonial rule than it ever had under Hindu rulers. But such caste problem and religious fabric of Invaders will vanish in the near future. The exploiting castes, especially the landlord class and rural vested interests may have given it a function beyond just one religion. And social discrimination may exist even after conversion to other religions so the benefits of reservations should be extended to them as well and make them to realize the truth that the too are Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath). It is obvious that it must be fought primarily as a struggle of the oppressed against their oppression. As part of this the oppressed castes must take up the tasks of ending discrimination among themselves to present a unified resistance and not squabble over a few reservations. The Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable) identity must be an inclusive one and not a number of mutually exclusive fragments. Encouraging inter caste marriages can play an important role in this process.
Building a Broad Coalition of the Exploited and Oppressed
As for the exploited, they must challenge the divisive agenda of caste by targetting untouchability, oppression and the implementation of reservations along with struggles for land, work, a living wage, a universal public distribution system, against rising prices, for better education and health and protection of the civil rights of all citizens. From the perspective of the neo-liberal reforms, SEZs and the corporatisation of forests and farming must be resisted alongside job-killing mechanization. The privatization of PSUs must be opposed as reserved category jobs are eliminated along with downsizing that increases unemployment on one hand and the workload on the other. At the same time a demand for reservations in the private sector can be raised. Jobless growth with its increasing workload affects workers as a whole and it must be resisted collectively, especially in government employment that affects both Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable) and non Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable). Discrimination against Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable) like giving them only “unclean” or “class IV” work must be resisted together as it is a question that impinges on inhuman working conditions. If the conditions of work of Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable), like scavengers being forced to carry nightsoil on their heads, are allowed to continue, others will also find themselves in the same state of affairs in a period of casualisation of work, lower wages and no checks on working norms.
So under neo-liberal pressure with an all-out attack and oppression unleashed on the workers, peasants, artisans, like seizing their assets, underpricing their products and cutting subsidies on their inputs, abandoning food security and destroying the PDS, while refusing to implement minimum wages acts, denying cheap credit or even diluting criminal laws so that the legal system and the police work for the highest bidder, gives us a remarkable chance to unite the working people, the discriminated against and oppressed, the petty producers and tradesmen in one coalition to fight privatization, corporatisation, asset grabbing, unemployment, casualisation, hunger, non-payment of wages, inhumanity at the work place, untouchability, physical violence and even the most gruesome crimes against those who are exploited and oppressed, for the first time since the national movement.
The choice before Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable) organizations is also more flexible than ever before. They can choose the path of the BSP which has integrated with the system under the Chief Ministership of Mayawati. Earlier, in support of the slogan of “AllGovernmentLand is Ours” (Jo Zamin Sarkari Hai, Voh Zamin Hamrai Hai), Mayawati had transformed surplus land to Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable). Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/ST Untouchable) organizations have now found their own path.
1. It is not that after the appointment of the missionaries the Lord sat at one place. He too continued to be his own missionary. 3. Of such centres, the chief were Shravasti and Rajagraha. 4. He visited Shravasti about 75 times, and Rajagraha about 24 times. 5. Certain other places were made minor centres. 6. They were Kapilavastu, which he visited 6 times; Vesali, which he visited 6 times; and Kamas-sadhamma, 4 times.
§ 2. The Places He Visited
1. Besides these main and minor centres, the Blessed Lord visited many other places during the course of his missionary tour. 2. He visited Ukkatha, Nadika, Sal, Assapura, Ghoshitaram, Nalanda, Appana, Etuma. 3. He visited Opasad, lccha-naukal, Chandal Kuppa, Kushinara. 4. He visited Devadaha, Pava, Ambasanda, Setavya, Anupiya, and Ugunma. 5. The names of the places he visited show that he travelled over the Sakya Desa, the Kuru Desa, and [the] Anga Desa. 6. Roughly speaking, he travelled over the whole of Northern India. 7. These appear to be a few places. But what distance do they cover? Rajagraha from Lumbini is not less than 250 miles. This just gives an idea of distances. 8. These distances the Lord walked on foot. He did not even use a bullock-cart. 9. In his wanderings he had no place to stay, until later on when his lay disciples built Viharas and resting places which he and his Bhikkhus used as halts on their journeys. Most often he lived under the shade of wayside trees. 10. He went from place to place, sometimes from village to village, resolving the doubts and difficulties of those who were willing to accept his message, controverting the arguments of those who were his opponents, and preaching his gospel to those who, like children, came to him for guidance. 11. The Blessed Lord knew that all those who came to listen to him were not all of them intelligent, not all of them came with an open and a free mind. 12. He had even warned the brethren that there were three sorts of listeners: 13. The empty-head, the fool who cannot see–though oft and oft, unto the brethren going, he hears their talk, beginning, middle, end, but can never grasp it. Wisdom is not his. 14. Better than he the man of scattered brains, who oft and oft, unto the brethren going, hears all their talk, beginning, middle, end, and seated there can grasp the very words, yet, rising, nought retains. Blank is his mind. 15. Better than these the man of wisdom wide. He, oft and oft unto the brethren going, hears all their talk, beginning, middle, end, and seated there, can grasp the very words, bears all in mind, steadfast, unwavering, skilled in the Norm and what conforms thereto. 16. Notwithstanding this, the Lord was never tired of going from place to place preaching his gospel. 17. As a bhikkhu the Lord never had more than three pieces of clothes [=clothing]. He lived on one meal a day, and he begged his food from door to door every morning. 18. His mission was the hardest task assigned to any human being. He discharged it so cheerfully.
§ 3. Last Meeting between Mother and Son, and between Wife and Husband
1. Before their death Mahaprajapati and Yeshodhara met the Blessed Lord, 2. It was probably their last meeting with him. 3. Mahaprajapati went, and first worshipped him. 4. She thanked him for having given her the happiness of the good doctrine; for her having been spiritually born through him; for the doctrine having grown in her through him; for her having suckled him, drinking the Dhamma-milk of him; for her having plunged in and crossed over the ocean of becoming through him–what a glorious thing it has been to be known as the mother of the Buddha! 5. And then she uttered her plea: “I desire to die, finally having put away this corpse. O sorrow-ender, permit me.” 6. Yeshodhara, addressing the Blessed Lord, said that she was in her seventy-eighth year. The Blessed Lord replied that he was in his eighties. 7. She told him that she was to die that very night. Her tone was more self-reliant than that of Mahaprajapati. She did not ask his permission to die, nor did she go to him to seek him as her refuge. 8. On the contrary, she said to him (me saranam atthano), ” I am my own refuge.” 9. She had conquered all the cankers in her life. 10. She came to thank him, because it was he who had shown her the way and given her the power.
§ 4. Last Meeting between Father and Son
1. Once when the Lord was staying at Raja-graha in the bamboo grove, Rahula was staying at Ambalathika. 2. The Blessed One, arising towards eventide from his meditation, went over to Rahula, who seeing the Lord some way off, set a seat for him and water to wash his feet. 3. Seating himself on the seat set for him, the Lord poured water over his feet, while Rahula, after salutations, took his seat to one side. 4. Addressing Rahula, the Blessed Lord said, “He who does not shrink from deliberate lying has not, say I, left undone any evil thing which he could. Therefore, you must school yourself never to tell a lie even in jest. 5. “In the same way you must reflect, and again in doing every act, in speaking every word, and in thinking every thought. 6. “When you want to do anything, you must reflect whether it would conduce to your or others’ harm or to both, and so is a wrong act productive of woe and ripening into woe. If reflection tells you that this is the nature of that contemplated act, you should not do it. 7. “But if reflection assures you there is no harm but good in it, then you may do it. 8. “Grow in loving kindness; for as you do so, malevolence will pass away. 9. “Grow in compassion; for as you do so, vexation will pass away. 10. “Grow in gladness over others’ welfare; for as you do so, aversions will pass away. 11. “Grow in poised equanimity; for as you do so, all repugnance will pass away. 12. “Grow in contemplation of the body’s corruption; for as you do so, passion will pass away. 13. “Grow in perception of the fleeting nature of things; for as you do so, the pride of self will fall away.” 14. Thus spoke the Lord. Glad at heart, Rahula rejoiced in what the Lord had said.
§ 5. Last Meeting between the Buddha and Sariputta
1. The Blessed Lord was staying in Shravasti, in the Jetavana in the Gaudhakuti Vihar. 2. Sariputta arrived there with a company of five hundred brethren. 3. After saluting the Blessed One, Sariputta told him that the last day of his life on earth had arrived. Will the Blessed Lord be pleased to permit him to give up his mortal coils [=body]? 4. The Blessed Lord asked Sariputta if he had selected any place for his parinibbana. 5. Sariputta told the Blessed One, “I was born in the village Nalaka in Magadha. The house in which I was born still stands. I have chosen my home for my parinibbana.” 6. The Lord replied, “Dear Sariputta! Do what pleases you.” 7. Sariputta fell on the feet of the Blessed Lord arid said, “I have practised the paramitas for one thousand Kalpas with only one wish: to have the honour of falling on [=at] your feet. I have achieved that end, and there is no end to my happiness.” 8. “We do not believe in rebirth. Therefore this is our last meeting. Let the Lord forgive me my faults. My last day has come.” 9. “Sariputta! There is nothing to forgive,” said the Lord. 10. When Sariputta rose to go, the Lord in his honour got up, and stood up on the verandah of the Gauohakuti Vihar. 11. Then Sariputta said to the Blessed Lord, “I was happy when I saw you first. I am happy to see you now. I know this is the last darshan of you [that] I am having. I shall not have your darshan again.” 12. Joining together the palms of his hand[s], he walked away without showing his back to the Blessed Lord. 13. Then the Blessed Lord said to the assembled brethren, “Follow your Elder Brother”–and the assembly for the first time left the Blessed Lord and went after Sariputta. 14. Sariputta, on reaching his village, died in his home, in the very room in which he was born. 15. He was cremated, and his ashes were taken to the Blessed Lord. 16. On receiving the ashes, the Blessed Lord said to the brethren, “He was the wisest, he had no acquisitive instinct, he was energetic and industrious, he hated sin–ye brethren, see his ashes! He was as strong as the earth in his forgiveness, he never allowed anger to enter his mind, he was never controlled by any desire, he had conquered all his passions, he was full of sympathy, fellowship and love.” 17. About that time Mahamogallan was then living in a solitary Vihar near Rajagraha. He was murdered by some assassins employed by the enemies of the Blessed Lord. 18. The sad news of his end was conveyed to the Blessed One. Sariputta and Mahamogallan were his two chief disciples. They were called Dharma-Senapati–Defenders of the Faith. The Blessed Lord depended upon them to continue the spread of his gospel. 19. The Blessed Lord was deeply affected by their death in his lifetime. 20. He did not like to stay in Shravasti; and to relieve his mind, he decided to move on.
All accounts will be maintained and published as per the law of the land.
Soak One cup of Ragi, with One Cup of Urud Dhal and one cup of Flattened Rice at night. Next day morning grind all of the three ingedients to make it a paste. Add little baking soda and salt to taste.Take a vessel with water. Cover the mouth of the vessel with a clean white thin cloth. Place some saucers and pour the paste in the saucers.Cover the whole vesssel with another empty vessel.And cook it for some time in the steam. Now the most healthiest food is ready.
Take some peanuts. Add some salt, one chillie, and some tamarind. Add little water and grind it is a mixie. Eat with the Ragi Idlies.
Puravukke Bell ! Shifuwin Ragi Idly Americawill! Good for all in General ! In particular Sugar Nil ! For Diabetics sans heavy medical bill ! And earn every one’s Good will !
- Thathawin Loll !
Tier II cities to the fore
Education remains one of the fastest growing sectors in the country. Not only has it evolved as a giant money spinner but has also led to a revolution in career making. With such a global surge in this sector even small cities and towns are not left untouched. Basking in the glory of accomplishment various higher education institutions and coaching centers have sprung up all over the small cities like Agra, Aligarh, Mathura, etc. Encompassing different fields of education like the aviation, tourism, hospitality, management, engineering, science, law to name a few, have all been picked up with great ease and curiosity by the students aiming high in life.
From getting technical training to masters in administration, aspirants looking for the best in professional skills can now avail all of them right here in the city of Taj. Not just the courses but features like transportation facilities, lodging provisions, libraries to broaden one’s horizon add to the sanctity of an institute or college attracting large number of students both from within the city and nearby areas. Aspiring students, who until now had nightmares moving to a different city all together for pursuing their educational interests can now have a sigh of relief, as the city has world class institutes to look forward to.
Not only a tourism hub but also the center of vast number of commercial activities, Agra has opened up with great career opportunities for the thousands of youngsters. Right from receiving a formal training to getting into a job has become all the way easier for the youngsters in small yet growing cities like Agra.
So, looking at the changing scenario of the education sector in small cities, one can expect a lot in times ahead!
AIMCS
Aryan Institute of Management and Computer Studies was established in 1999 by Pooran Chand Educational and Welfare Society, Agra. The vision of promoters is to set up an academic institute of excellence that can meet the needs of the society and the nation at large.
CAREER POINT
Great institutions are inevitably forged by purpose and place. Founded in 1993, Career Point and Kota has grown up together. From its quite beginning with just a dozen students and a handful of faculties, Career Point has grown a thousand fold, but the same tradition of success in IIT-JEE, AIEEE, medical entrance exams goes on, with equal contributions from the branches all over the country. The Agra branch at 45, MG Road has also kept the Career Point flag flying high.
IMS, AGRA
Having more than 30 years of shaping success stories, IMS has been the undisputed market leader in the field of management entrance training. Ranked 4th in the education sector and 44th amongst the top 50 most trusted service brands across India in the December 2003 survey conducted by AC-Nielson & Brand Equity (The Economic Times).
KOTA TUTORIALS
Getting through the competitions like IIT is a tough calling necessitating specialized coaching modules. From teachers who have vast experience in the line and other requirements of the highly competitive scenario, Kota Tutorials, a certified ISO 9001:2000, offers a complete package and makes sure that the students get the best quality of teaching and career guidance to ensure their success. Before Kota Tutorials entered the scene in Agra, a few years ago, the first choice of students aspiring for top engineering competitions was Kota in Rajasthan which had built a fair reputation in providing result-oriented consumer friendly interface to thousands of students who successfully hit the bull’s eye, getting through one competition or the other.
MANGALAYATAN
Mangalayatan University is being established to revive the spirit of education in the present and future generations. Mangalayatan University has been enacted by Uttar Pradesh State Legislature under the “Mangalayatan University Uttar Pradesh Act” and notified by the Government of Uttar Pradesh as Act No. 32 of 2006, notified by its Gazette No. 362/VII-V-1-1(Ka)-12/2006 dated 30th Oct, 2006. Mangalayatan University is a fully government recognized university with the right to confer degrees as per section 2f and 22(1) of the UGC Act.
SHARDA GROUP
Established in the year 1996 with aim to impart best quality education among the students, Sharda Group of Institutes better known as SGI is made to cope up with world level challenges. Today after a gap of eleven years it has fourteen more organizations being added.
Union Minister Ram Vilas Paswanof LJP must quit for not filling up backlog post of SC/STs evem after staying for four years in the post.
The Lok Janshakti Party (LJP) headed by Union Minister Ram Vilas Paswan must fill up all the backlog posts of SC/STs as done by the Mayawati government in Uttar Pradesh or else he must resign from his post. UPA government has failed to check increasing atrocities on SC/STs (Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath) and Muslims all over the country. Ram Vilas Paswan must try to see that the UPA budget distributes the wealth of the Country proportionate to all sections of the society. His own Ministry should do that. Steel prices have increased many times after he took over helping the Capitalists and not the poor in the country. National SC/ST Commission and National Commission of Minorities are just puppets of the Invaders. It has no powers and have been never helpful for the Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath. Their only job is to go to different PSUs and enjoy the Five Star facilities and make reports as directed by the Invaders Castes. Even after 60 years they have not been able to fill up the backlog.
The Union Minister must strive hard like the Chief Minister of UP to get 50% reservation for women with proportionate representation for all castes and religions.
RPI must contest all the seats in
Ramdas Athawale must contest all the seats in Maharashtra instead of getting just one seat from his master Sharad Pawar. Or, alternately he must try to join hands with Ms Mayawati the Original Inhabitant of Jambudvipa, that is the Great Prabuddha Bharath instead of being a puppet in the hands of Invaders and their slaves to realize the dream of the Might Great Minded Baba Saheb Dr. B.R. Ambedkar to acquire the Master Key. Being a puppet in the hand of the Invaders and their slaves will help only one person to go to Lok Sabha that will never enable him to get the Master Key
1. King Bimbisara was not merely a follower of the Blessed Lord; he was also a great devotee, and a great supporter of his Dhamma. 2. After his becoming a lay disciple, Bimbisara asked, “Might the Blessed Lord consent to take his meal with me tomorrow, together with the fraternity of the monks?” 3. The Blessed One expressed his consent by remaining silent. 4. Then King Bimbisara, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away. 5. And when the night had elapsed, Bimbisara ordered excellent food to be prepared, and at [that] time announced to the Blessed One in the words: “It is time. Lord, the meal is ready.” 6. And in the forenoon the Blessed One, having put on his under-robe, took his alms-bowl, and with his robe on, entered the city of Rajagraha, accompanied by monks who had all been Jatilas before. 7. And the Blessed One went to the palace of King Bimbisara. Having gone there, he sat down with the monks who followed him, on seats laid out for them. Then King Bimbisara with his own hands served the fraternity of monks with the Buddha at its head; and when the Blessed One had finished his meal and cleaned his bowl and his hands, he sat down near him. 8. Sitting near him King Bimbisara thought: “Where may I find a place for the Blessed One to live in, not too far from the village and not too near, suitable for going and coming, easily accessible for people who keep on seeking him, by day not too crowded, where there is little sound, little noise by night, sequestered, hidden from men, well fitted for a retired life?” 9. And King Bimbisara thought: “There is the Veluvana, my pleasure garden, which is not too far from the town and not too near, suitable for going and coming. What if I were to make an offering of the Veluvana pleasure garden to the fraternity of monks, with the Buddha at its head?” 10. And King Bimbisara took a golden vessel with water in it, to be poured over the Buddha’s hand; and made a gift to the Blessed One, saying, “I give this Veluvana pleasure garden, Lord, to the fraternity of monks with the Buddha at its head.” The Blessed One accepted the park. 11. Then the Blessed One, after having taught, incited, animated, and gladdened King Bimbisara by religious discourse, rose from his seat and went away. 12. And in consequence of this event the Blessed One, after having delivered a religious discourse, addressed the monks: “I allow you, monks, to receive this donation of a park.”
§ 2. Gift from Anathapindika
1. After his conversion, Anathapindika once went to the Blessed Lord. Taking his seat on his right side, he said: 2. “The Lord knows that I dwell in Shravasti, a land rich in produce, and enjoying peace; Pasendi is the great king thereof. 3. “Now am I wishful to found a Vihar there. I pray you, of your tenderness, come to Shravasti and accept it from me.” 4. The Blessed Lord kept silent and thereby showed his willingness to accept the gift. 5. Anathapindika, the friend of the destitute and the supporter of orphans, having returned home, saw the garden of the heir-apparent, Jeta, with its green groves and limpid rivulets, and thought: “This is the place which will be most suitable as a Vihara for the fraternity of the Blessed One.” And he went to the prince and asked leave to buy the ground. 6. The prince was not inclined to sell the garden, for he valued it highly. He at first refused, but said at last: “If you can cover it with gold, then, and for no other price, shall you have it.” 7. Anathapindika rejoiced and began to spread his gold; but Jeta said: “Spare yourself trouble, for I will not sell.” But Anathapindika insisted. Thus they differed and contended, until they resorted to the magistrate. 8. Meanwhile the people began to talk of the unwonted proceeding; and the prince, hearing more of the details, and knowing that Anathapindika was not only very wealthy but also straightforward and sincere, inquired into his plans. On hearing the name of the Blessed One, the prince became anxious to share in the foundation, and he accepted only one-half of the gold, saying: “Yours is the land, but mine are the trees. I will give the trees as my share of the offering to the Lord.” 9. Having made the foundation, they began to build the hall which rose loftily in due proportions, according to the directions which the Blessed One had given; and it was beautifully decorated with appropriate carvings. 10. This Vihara was called Jetavana, and the friend of the orphans invited the Lord to come to Shravasti and receive the gift. And the Blessed One left Kapilavastu and came to Shravasti. 11. While the Blessed One entered Jetavana, Anathapindika scattered flowers and burned incense, and as a sign of the gift he poured water from a golden dragon pitcher, saying, “This Jetavana Vihara I give for the use of the brotherhood throughout the world.” 12. The Blessed One received the gift, and replied: “May all evil influences be overcome; may the offering promote the kingdom of righteousness, and be a permanent blessing to mankind in general and especially also to the giver.” 13. Anathapindika was one of the eighty chief disciples who bore the title of Chief Almsgiver.
§ 3. Gift from Jeevaka
1. Jeevaka the physician visited the Blessed One twice a day, whenever the Blessed One happened to be in Rajagraha. 2. Jeevaka found the Veluvana, gifted away to the Blessed One by King Bimbisara, too far away. 3. Jeevaka had his own park in Rajagraha, known as Ambavana, which was much nearer from [=to] his place. 4. He thought of building a Vihara with all its adjuncts, and present[ing] the Ambavana and the Vihara to the Blessed One. 5. With this idea in his mind he approached the Blessed One, and requested him to let him fulfil his wishes. 6. The Blessed Lord showed his acceptance by remaining silent.
§ 4. Gift from Ambrapali
1. Now the Exalted One was staying at Nadika and was wishing for a change. He addressed Ananda, and said: “Come, Ananda, let us go on to Vesali.” 2. “So be it. Lord,” said Ananda, in assent, to the Exalted One. 3. Then the Exalted One proceeded, with a great company of the brethren, to Vesali, and there at Vesali, the Exalted One stayed at Ambrapali’s grove. 4. Now the courtesan Ambrapali heard that the Exalted One had arrived at Vesali, and was staying there at her mango grove. And ordering a number of state vehicles to be made ready, she mounted one of them, and went forth with her train from Vesali towards her garden. She went in the carriage as far as the ground was passable for carriages; there she alighted, and she proceeded on foot to the place where the Exalted One was, and took her seat respectfully on one side. And when she was thus seated the Exalted One instructed her with religious discourse. 5. Then she addressed the Exalted One, and said: ” May the Exalted One do me the honour of taking his meal, together with the brethren, at my house tomorrow ? ” 6. And the Exalted One gave, by silence, his consent. Then when Ambrapali the courtesan saw that the Exalted One had consented, she rose from her seat and bowed down before him; and keeping him on her right hand as she passed him, she departed thence. 7. Now the Licchavis of Vesali heard that the Exalted One had arrived at Vesali, and was staying at Ambrapali’s grove. They too wanted to invite the Buddha to their place for a meal. And ordering a number of state carriages to be made ready, they each mounted one of them and went forth with their train from Vesali. 8. They and Ambrapali crossed on the way. 9. And Ambrapali drove up against the young Licchavis, axle to axle, wheel to wheel, and yoke to yoke, and the Licchavis said to Ambrapali the courtesan, “How is it, Ambrapali, that thou drivest up against us thus?” 10. “My Lords, I have just invited the Exalted One and his brethren for their morrow’s meal,” said Ambrapali. 11. “Ambrapali, sell this honour to us fora hundred thousand,” said they. 12. “My Lords, were you to offer all Vesali with its subject territory, I would not give it up.” 13. The Licchavis cast up their hands, exclaiming: “We are outdone by this mango girl. We are out-reached by this mango girl,” and they went on to Ambrapali’s grove. 14. Knowing that they were outdone, they still thought of approaching the Blessed One, in the hope that he might reconsider and give their invitation first preference. So they went on to Ambrapali’s grove. 15. When the Exalted One saw the Licchavis approaching in the distance, he addressed the brethren and said: “Brethren, let those of the brethren who have never seen the devas, gaze upon this company of the Licchavis, behold this company of the Licchavis, compare this company of the Licchavis–for they are even a company of next-world devas.” 16. And when they had ridden as far as the ground was passable for carriages, the Licchavis alighted there, and then went on foot to the place where the Exalted One was, and took their seats respectfully by his side. 17. Then they addressed the Exalted One, and said : “May the Exalted One do us the honour of taking his meal, together with the brethren, at our house tomorrow?” 18. “I have promised, Licchavis, to dine tomorrow with Ambrapali,” was the reply. 19. Then the Licchavis knew that they had failed. And after expressing their thanks and approval of the words of the Exalted One, they rose from their seats and bowed down before the Exalted One, and keeping him on their right hand as they passed him, departed thence. 20. And at the end of the night, Ambrapali the courtesan made ready in her mansion sweet rice and cakes, and announced the time to the Exalted One, saying, “The hour. Lord, has come, and the meal is ready.” 21. And the Exalted One who had dressed himself early in the morning, took his bowl and his robe, and went with the brethren to the place where Ambrapali’s mansion was; and when he had come there he seated himself on the seat prepared for him. And Ambrapali, the courtesan, set the sweet rice and cakes before the order, with the Buddha at their head, and waited upon them till they refused any more. 22. And when the Blessed One had quite finished his meal, and had cleansed the bowl and his hands, the courtesan had a low stool brought, and sat down-at his side, and addressed the Exalted One, and said: 23. ” Lord, I present my pleasance to you and to the order.” And the Exalted One accepted the gift; and after giving a religious discourse, he rose from his seat and took her leave.
§ 5. Munificence of Vishakha
1. Vishakha was a wealthy woman of Shravasti. She had many children and grandchildren. 2. When the Blessed One stayed at Shravasti, Vishakha went up to the place where the Blessed One was, and tendered Him an invitation to take his meal at her house, which the Blessed One accepted. 3. And heavy rain fell during the night and the next morning; and the bhikkhus doffed their robes to keep themselves dry, and let the rain fall upon their bodies. 4. When the next day the Blessed One had finished his meal, she took her seat at his side and spoke thus: “Eight are the boons, Lord, which I beg of the Blessed One.” 5. Then the Blessed One said: “The Tathagatas, O Vishakha, grant no boons unless they know what they are.” 6. Vishakha replied: “Proper, Lord, and unobjectionable are the boons I ask.” 7. Having received permission to ask the boons, Vishakha said: “I desire. Lord, through all my life to bestow robes for the rainy season on the Sangha, and food for incoming bhikkhus, and food for outgoing bhikkhus, and food for the sick, and food for those who wait upon the sick, and medicine for the sick, and a constant supply of rice-milk for the Sangha, and bathing robes for the bhikkhunis, the sisters.” 8. “But,” said the Lord, “What, O Vishakha, have you in view, in asking these eight boons of the Tathagata?” 9. And Vishakha replied: “I gave command, Lord, to my maid-servant, saying, ‘Go thou and announce to the fraternity that the meal is ready,’ and my maid went, but when she came to the vihara, she observed that the bhikkhus had doffed their robes, while it was raining, and she thought: ‘These are not bhikkhus, but naked ascetics letting the rain fall on them.’ So she returned to me and reported accordingly, and I had to send her a second time. 10. “Impure, Lord, is nakedness, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Sangha throughout my life with special garments for use in the rainy season. 11. “As to my second wish. Lord, an incoming bhikku, not being able to take the direct roads, and not knowing the places where food can be procured, comes on his way wearied out by seeking for alms. It was this circumstance, Lord, that I had in view, in desiring to provide the Sangha throughout my life with food for incoming bhikkhus. 12. “Thirdly, Lord, an outgoing bhikkhu, while seeking about for alms, may be left behind, or may arrive too late at the place whither he desires to go, and will set out on the road in weariness. 13. “Fourthly, Lord, if a sick bhikkhu does not obtain suitable food, his sickness may increase upon him, and he may die. 14. “Fifthy, Lord, a bhikkhu who is waiting upon the sick will lose his opportunity of going out to seek food for himself. 15. “Sixthly, Lord, if a sick bhikkhu does not obtain suitable medicines, his sickness may increase upon him, and he may die. 16. “Seventhly, Lord, I have heard that the Blessed One has praised rice-milk, because it gives readiness of mind, dispels hunger and thirst; it is wholesome nourishment for the healthy, and for the sick as a medicine. Therefore I desire to provide the Sangha throughout my life with [a] constant supply of rice-milk. 17. “Finally, Lord, the bhikkhunis are in the habit of bathing in the river Archiravati with the courtesans, at the same landing-place, and naked. And the courtesans. Lord, ridicule the bhikkhunis, saying, ‘What is the good, ladies, of your maintaining chastity when you are young? When you are old, maintain chastity then; thus will you be obtainers of both ends.’ Impure, Lord, is nakedness for a woman, disgusting, and revolting. 18. “These are the circumstances, Lord, that I had in view.” 19. The Blessed One said, “But what was the advantage you had in view for yourself, O Vishakha, in asking these eight boons of the Tathagatha?” 20. Vishakha replied: “Bhikkhus who have spent the rainy season in various places will come, Lord, to Shravasti to visit the Blessed One. And on coming to the Blessed One they will ask, saying: ‘Such and such a bhikkhu. Lord, has died. What, now, is his destiny?’ Then will the Blessed One explain that he has attained the fruits of conversion; that he has entered Nirvana or attained arhantship, as the case may be. 21. “And I, going up to them, shall ask, ‘Was that brother, sirs, one of those who had formerly been at Shravasti?’ then shall I arrive at the conclusion, ‘For a certainty did that brother enjoy either the robes for the rainy season, or the food for the incoming bhikkhus, or the food for the outgoing bhikkhus, or the food for the sick, or the food for those that wait upon the sick, or the medicine for the sick, or the constant supply of rice-milk.’ 22. “Then will gladness spring up within me; thus gladdened joy will come to me; and so rejoicing all my frame will be at peace. Being thus at peace, I shall experience a blissful feeling of content; and in that bliss my heart will be at rest. That will be to me an exercise of my moral powers, an exercise of the seven kinds of wisdom! This, Lord, was the advantage I had in view for myself, in asking those eight boons of the Blessed One.” 23. Then the Blessed One said, “It is well, it is well, Vishakha. Thou hast done well in asking these eight boons of the Tathagata with such advantage in view. Charity bestowed upon those who are worthy of it is like good seeds sown in good soil that yields an abundance of fruits. But alms given to those who are yet under the tyrannical yoke of the passions are like a seed deposited in bad soil. The passions of the receiver of the alms choke, as it were, the growth of merits.” 24. And the Blessed One gave thanks to Vishakha in these verses: “Whatsoever donation a woman upright in life, a disciple of the Blessed One, may bestow in gladness of heart and without stint, her gift is heavenly, destructive of sorrow, and productive of bliss.” ” A blissful life does she attain entering upon the path that is from corruption and impurity.” “Aiming at good, happy does she become; and she rejoices in her charitable actions.” 25. Vishakha gave to the Order the Purva-Aram or Eastern Garden, and was the first to become a matron of the lay-sisters.
C.M. expresses serious concern over the pollution of Gomti river
Lucknow : June 14, 2008 The Uttar Pradesh Chief Minister, Ms. Mayawati has directed for cleaning the Gomti river and making it pollution free in a high level meeting. Expressing concern over the pollution of the river, she directed for making a time-bound action plan for its cleanliness. She authorised the Chairman of U.P. State Advisory Council Mr. Satish Chandra Mishra for the implementation of this work. on the directives of the Chief Minister, the U.P. State Advisory Council, Chairman, Mr. Satish Chandra Mishra held a meeting here today at Annexe regarding the implementation of Gomti Action Plan. Presiding over the meeting, he said that a long term plan should be made for cleaning the river and availability of water in it, throughout the year. He directed for taking necessary steps immediately for cleanliness of the river and implementing the Gomti Action Plan in an effective and time-bound manner. Mr. Mishra said that presently Gomti river had become a dirty nullah and directed the District Magistrate/Municipal Commissioner, Irrigation Department and Pollution Control Board officers for improvement in the situation after making the survey of the river. He also directed for initiating the cleanliness work immediately. Mr. Mishra, while emphasising on the diversion of drains and nullahs falling into the river for making it pollution free said that there were several reasons behind the pollution. He said that study should be made for the permanent solution of the problem and he directed for making study regarding it by I.I.T. Roorkee. It was decided in the meeting that under the monitoring of Irritation Department, the Jal Nigam should make dredging of the river surface wherever necessary, besides surveying its banks with a view to developing tourism. A consultant should be immediately selected for the development of river banks by housing department, so that Gomti could again become the life line of the Lucknow city. According to the decision taken in the meeting for the permanent solution of pollution problem and linking the Gomti to Sharda river near Palia for which a technical and financial feasibility report would be presented to the Government for necessary action. For this purpose, a committee has been constituted comprising Principal Secretary Irrigation Mr. Manjit Singh, Principal Secretary Urban Development Mr. S.R. Lakha, Secretary Urban Development Mr. Navneet Sehgal and Secretary Advisory Council Mr. Raj Pratap Singh. The U.P. Pollution Control Board has been directed for regular monitoring of pollution at the origin/entry and exit points of all important rivers - Ganga, Yamuna, Gomti etc. It was also decided in the meeting that the district magistrates of those districts from where Gomti is flowing would make available their reports after assessment of river pollution level to the said committee. It was also decided in the meeting that Jal Nigam would provide the necessary amount of Rs. 37 crore to the D.M. Lucknow for acquiring the 122 hectare land for the sewage treatment plant in next 24 hours. The district magistrate would assure that the possession of the acquired land would be available to Jal Nigam at all costs by July 20 next for the construction work. Mr. Mishra directed that after the availability of land for S.T.P., the work should be completed on war-footing. The officers of Jal Nigam gave assurance in the meeting that all the works in connection of S.T.P. would be completed by July 2010, after which Gomti would become completely pollution free in Lucknow. On this occasion, the Urban Development and Environment Minister Mr. Nakul Dubey, Principal Secretary Urban Development Mr. S.R. Lakha, Principal Secretary Irrigation Mr. Manjit Singh, Secretary to C.M. Mr. Navneet Sehgal, D.M. Mr
Chief Secretary visits affected areas
Lucknow : June 13, 2008 Taking the serious note of incidents regarding land breaching in Bundelkhand area, the Uttar Pradesh Chief Minister Ms. Mayawati called a high level meeting and directed to senior officers headed by Chief Secretary for making spot visit. Ms. Mayawati directed that large scale examination should be done regarding these incidents of land breaching, besides making necessary arrangements, so that such type of incident could not be repeated again. She also directed for taking the cooperation of experts for technical examination regarding the reasons of the incident. She said that after studying the report of inquiry team, a long term strategy should be prepared for preventing such type of incidents in the concerning areas. She said that awareness should be created among the people for not disturbing the nature and the dangers of unnecessary exploitation of the natural resources. In this connection, the Chief Secretary Mr. Atul Kumar Gupta visited the affected places of district Hamirpur and Jalaun with senior officers. It may be recalled that the incidents of land breaching occurred at 13 and 05 places in district Hamirpur and Jalaun respectively. He inspected the incident of land breaching at Hamirpur district headquarter and Kalpi village Surajpur district Jalaun (Urai). He said that an effective action plan would be made regarding the security from such natural calamities. He said that large scale discussions would be made today with the members of Geological Survey of India for preventing such incidents. During the visit, the Chief Secretary also made review of the programmes running for facing the drought situation in Hamirpur and Jalaun districts. The villagers expressed their satisfaction regarding the efforts of Government and Administration for providing foodgrains and drinking water at different places. The local administration told Chief Secretary that 15 Kg. foodgrains was made available per month free of cost to about 8,700 beneficiaries in Hamirpur district besides, providing the cooked food to more than 900 persons through community kitchen. Likewise, in district Jalaun about 13,000 beneficiaries received foodgrains free of cost and arrangement of food was done for about 600 persons under community kitchen scheme. The Cheif Secretary directed for continuing this system till the drought situation prevails. The villagers confirmed that administration had also made the arrangement of providing fodder and water for cattle. *********
Online edition of India’s National Newspaper Sunday, Jun 15, 2008
IT’s open season on the Web!
Anand Parthasarathy
Firefox 3 will be available for free download on June 17
Latest Ubuntu 8.04 desktop can run from DVD drive
Firefox has a reputation for blocking viruses
— Graphic: Anand Parthasarathy OPEN HOUSE: The latest version 3 of the Firefox browser can be downloaded on June 17, while the new desktop version of Ubuntu linux is already available.
Bangalore: Within weeks of each other, the most popular Open Source operating system and one of the most used web browsers for lay users have unveiled their latest avatars — and chances are they will attract millions of first-time users. On Tuesday, the third edition of Firefox will become available for free download. Such is the build-up and hype for this Open Source web browser that 1.6 million users have already pre-registered to get the software on Download Day, June 17 — and as of Saturday, 21,300 of them are based in India.
Mozilla, which promotes Firefox, hopes to create a Guinness World Record for the highest number of downloads on a single day (downloads can be done from http://www.spreadfirefox.com /en-US/worldrecord/firefox3).
Firefox has a reputation for blocking viruses and other malware more effectively than many competing offerings, and many users whose PCs or laptops run on proprietary systems still choose to browse with Firefox.
The browser has ironed out almost all its minor glitches during months as a beta and what is offered now is a robust version.
Going by the pre-release versions, Firefox 3 will be available in the Punjabi and Gujarati versions also.
The switch to an Open Source operating system has become just a bit easier, with the recent availability of the latest version — 8.04 — of the Linux distribution, Ubuntu. A free download from Canonical, U.K., Ubuntu has become one of the most popular Linux flavours — and the latest version can be saved on a DVD and will run directly from that drive without disturbing whatever operating system one may be running. It can be downloaded from www.ubuntu.com/download but since the full software takes almost 4 GB, readers may prefer to use one of the free DVDs being offered with the June 2008 issues of the computer monthlies Digit and Chip in India. This correspondent used the Chip DVD and it opened Ubuntu in trial mode on a Windows Vista PC, allowing sampling of all its features, including the OpenOffice suite and the Open Source graphics software GIMP, which are bundled. At the end of the trial the DVD can be removed and the PC returned to the Vista desktop, without hassle.
This feature alone will give many first-time users the courage to give Open Source a try.
Lathi-charge and firing on farmers in Haveri is “the worst treatment” ever meted out to them. Perhaps, the Bharatiya Janata Party has introduced the “Gujarat model of governance” in the State in right earnest.
Who ordered the firing? The provocation for it and the procedure for opening fire were issues that should be probed. The probe was entrusted to the Divisional Commissioner as the Government wanted to cover up mistakes.
1. The followers of the Blessed Lord were divided into two classes: Bhikkhus, and Lay Followers called Upasakas. 2. The Bhikkhus were organised into a Sangh, while the Upasakas were not. 3. The Buddhist Bhikkhu is primarily a Parivrajaka. This institution of Parivrajaka is older than that of the Buddhist Bhikkhu. 4. The old Parivrajakas were persons who had abandoned family life, and were a mere floating body of wanderers. 5. They roamed about with a view to ascertain the truth by coming into contact with various teachers and philosophers, listening to their discourses, entering into discussion on matters of ethics, philosophy, nature, mysticism, etc. 6. Some of the old type of Parivrajakas lived under a teacher until they found another. Others lived singly, without acknowledging any master. 7. Among these older type of Parivrajakas there were also women wanderers. The female Parivrajakas sometimes lived with men Parivrajakas; sometimes they lived alone and by themselves. 8. These old type of Parivrajakas had no Sangh, had no rules of discipline, and had no ideal to strive for. 9. It was for the first time that the Blessed Lord organised his followers into a Sangh or fraternity, and gave them rules of discipline, and set before them an ideal to pursue and realise.
§2. Admission to the Sangh
1. The Sangh was open to all. 2. There was no bar of caste. 3. There was no bar of sex. 4. There was no bar of status. 5. Caste had no place in the Sangh. 6. Social status had no place in the Sangh. 7. Inside the Sangh all were equal. 8. Inside the Sangh, rank was regulated by worth and not by birth. 9. As the Blessed Lord said, the Sangh was like the ocean, and the Bhikkhus were like the rivers that fell into the ocean. 10. The river has its separate name and separate existence. 11. But once the river entered the ocean, it lost its separate name and separate existence. 12. It becomes one with the rest. 13. Same is the case with the Sangh. When a Bhikkhu entered the Sangh, he became one with the rest, like the water of the ocean. 14. He lost his caste. He lost his status; so said the Lord. 15. The only distinction observed inside the Sangh was that of sex. The Bhikkhu Sangh was separate in its organisation from the Bhikkhuni Sangh. 16. The entrants into the Sangh were divided into two classes: Shramaneras and Bhikkhus. 17. Anyone below twenty could become a Shramanera. 18. By taking the trisaranas and by taking the ten precepts, a boy becomes a Shramanera. 19. “I follow the Buddha; I follow the Dhamma; and I follow the Sangh”—are the Trisaranas. 20. “I shall abstain from killing; I shall not commit theft; I shall follow Brahmacharya; I shall not tell [an] untruth; I shall abstain from drink.” 21. “I shall abstain from taking food at an untimely hour; I shall abstain from indecent and immoral acts; I shall abstain from ornamenting and decorating myself; I shall abstain from luxuries; I shall abstain from the love of gold and silver.” 22. These are the ten precepts. 23. A Shramanera can leave the Sangh at any time and become a layman. A Shramanera is attached [to a] Bhikkhu, and spends his time in the service of the Bhikkhu. He is not a person who has taken Parivraja. 24. The status of a Bhikkhu has to be reached in two stages. The first stage is called Parivraja, and the second stage is called Upasampada. It is after Upasampada that he becomes a Bhikkhu. 25. A candidate who wishes to take Parivraja, with a view ultimately to become a Bhikkhu, has to seek a Bhikkhu who has the right to act as an Uppadhya. A Bhikkhu can become an Uppadhya only after he has spent at least ten years as a Bhikkhu. 26. Such a candidate, if accepted by the Uppadhya, is called a Parivrajaka, and has to remain in the service and tutelage of the Uppadhya. 27. After the period of tutelage ends, it is his Uppadhya who has to propose the name of his student to a meeting of the Sangh specially called for the purpose, for Upasampada; and the student must request the Sangh for Upasampada. 28. The Sangh must be satisfied that he is a fit and a proper person to be made a Bhikkhu. For this purpose, there is a set of questions which the candidate has to answer. 29. Only when the Sangh grants permission, that Upasampada is granted and the person becomes a Bhikkhu. 30. The rules regulating entry into the Bhikkhuni Sangh are more or less the same as the rules regulating the entry into the Bhikkhu Sangh.
§ 3. The Bhikkhu and His Vows
1. A layman or a Shramanera takes precepts. His obligation is to follow them. 2. A Bhikkhu, besides taking precepts, takes them also as vows which he must not break. If he breaks them, he becomes liable to punishment. 3. A Bhikkhu vows to remain celebate. 4. A Bhikkhu vows not to commit theft. 5. A Bhikkhu vows not to boast. 6. A Bhikkhu vows not to kill or take life. 7. A Bhikkhu vows not to own anything except what the rules allow. 8. No Bhikkhu is to possess more than the following eight articles:—
(1) Three pieces of cloth to cover his body:(i) [a] lower garment called Antarvaska; (ii) [an] upper garment called Uttarasang; (iii) [a] covering garment against cold called Sanghati. (2) A girdle for the loins. (3) An alms-bowl. (4) A razor. (5) A needle. (6) A water-strainer.
9. A Bhikkhu takes the vow of poverty. He must beg for his food. He must live on alms. He must sustain himself only on one meal a day. Where there is no Vihar built for the Sangh, he must live under a tree. 10. A Bhikkhu does not take a vow of obedience. Outward respect and courtesy to his superiors is expected from the novice. His own salvation and his usefulness as a teacher depend on his self-culture. He is to obey not his superior, but the Dhamma. His superior has no supernatural gift of wisdom or of absolution. He must stand or fall by himself. For that he must have freedom of thought. 11. Any breach of a vow taken by a Bhikkhu results in an offence of Parajika. The punishment for Parajika is expulsion from the Sangh.
§ 4. The Bhikkhu and Ecclesiastical Offences
1. Any breach of the vows taken by a Bhikkhu is an offence against the Dhamma. 2. In addition to these offences, there were certain other offences to which he was also liable. They were called Sanghadisesa, “ecclesiastical offences.” 3. The list of such offences included in the Vinaya Pitaka are thirteen. 4. They are allied to the Parajika.
§ 5. The Bhikkhu and Restraints
1. Besides sailing [=steering] clear of offences, a Bhikkhu must observe certain restrictions, and cannot be as free as others. 2. One set of such restrictions are called Nissagiya-pacittiya. It contains 26 restrictions to be observed by the Bhikkhu. 3. They relate to accepting gifts of robes, woollen mats, bowls, and medical requisites. 4. They also relate to the acceptance of gold and silver, [and] engagement of a monk in buying and selling, and appropriation of property given to the Sangh to himself. 5. The punishment for [a] breach of these restrictions is restoration (nissagiya) and expression of repentance (pacittiya). 6. Besides these restrictions there are other restrictions which a Bhikkhu has to observe. They are called pacittiya. They number ninety-two.
§ 6. The Bhikkhu and Good Conduct Rules
1. A Bhikkhu must behave well. He should be a model person in his mode and manner of behaviour. 2. In order to secure this purpose, the Blessed Lord framed a number of Conduct Rules. 3. These Good Conduct Rules were called Sekhiya Dhamma. They number seventy-five.
§ 7. The Bhikkhu and the Trial of Offences
1. The enactment of these acts and omissions were [=was] not a mere formality. They were legal in substance, involving a definite charge, trial, and punishment. 2. No Bhikkhu could be punished without a trial by a regularly constituted Court. 3. The Court was to be constituted by the Bhikkhus resident at the place where an offence had taken place. 4. No trial could take place without a proper number of Bhikkhus required to constitute a Court. 5. No trial would be legal without a definite charge. 6. No trial could be legal if it did not take place in the presence of the accused. 7. No trial could be legal if the accused had not been given the fullest opportunity to defend himself. 8. The following punishments could be awarded against a guilty Bhikkhu: (i) Tarjaniya Karma (warn and discharge); (ii) Niyasha Karma (declaring insane); (iii) Pravrajniya Karma (expulsion from the Sangh); (iv) Utskhepniya Karma (boycott); (v) Parivasa Karma (expulsion from Vihar). 9. Expulsion may be followed by abbana karma. Abbana Karma means annulment of dismemberment [=expulsion]. It may be followed after granting of pardon granted by the Sangh, after being satisfied with the proper performance of Parivasa Karma.
§ 8. The Bhikkhu and Confession
1. The most original and unique institution created by the Blessed Lord in connection with the organisation of the Bhikkhus was the introduction of Confession, called uposath. 2. The Blessed Lord realized that it was possible to enforce what he had laid down as offences. But he had laid down certain restrictions which were not offences. He said that the restrictions were most intimately connected with building up of character and maintaining character; and that there was equal necessity to see that they were observed. 3. But the Lord could find no effective way of enforcing them. He therefore thought of Confession in open [=public] as a means of organising the Bhikkhu’s conscience and making it act as a sentinel to guard him against taking a wrong or false step. 4. The Confession was confined to the transgressions of restrictions (which were called Patimokha). 5. For a Confession there was to be a meeting of the Bhikkhus of a given locality. There were to be three such meetings in a fortnight, one each on chaturdashi, panchadasi, and ashatam; on that day, the Bhikkhus may fast. That is why the day is also called uposath. 6. At the meeting a Bhikkhu reads the restrictions, one by one, contained in the Patimokha. After reading a restriction, he says to the assembled Bhikkhus, “I take it that none of you have transgressed this Rule, that is why you are silent.” He says this three times. Then [he] deals with the next restriction. 7. A similar Confessional meeting is required of the Bhikhhuni Sangh. 8. On a Confession a charge and trial may follow. 9. On a failure to Confess, any Bhikkhu may report a transgression, if he was a witness to it; and then a charge and trial may follow.
1. The word “religion” is an indefinite word with no fixed meaning. 2. It is one word with many meanings. 3. This is because religion has passed through many stages. The concept at each stage is called Religion, though the concept at one stage has not had the same meaning which it had at the preceding stage, or is likely to have at the succeeding stage. 4. The conception of religion was never fixed. 5. It has varied from time to time. 6. Because most of the phenomena such as lightning, rain, and floods, the occurrence of which the primitive man could not explain, [were not understood], any weird performance done to control the phenomenon was called magic. Religion therefore came to be identified with magic. 7. Then came the second stage in the evolution of religion. In this stage religion came to be identified with beliefs, rituals, ceremonies, prayers, and sacrifices. 8. But this conception of religion is derivative. 9. The pivotal point in religion starts with the belief that there exists some power which causes these phenomena, which primitive man did not know and could not understand. Magic lost its place at this stage. 10. This power was originally malevolent. But later it was felt that it could also be benevolent. 11. Beliefs, rites, ceremonies, and sacrifices were necessary both to propitiate a benevolent power, and also to conciliate an angry power. 12. Later that power was called God or the Creator. 13. Then came the third stage: that it is this God who created this world and also man. 14. This was followed by the belief that man has a soul, and the soul is eternal and is answerable to God for man’s actions in the world. 15. This is, in short, the evolution of the concept of Religion. 16. This is what Religion has come to be and this is what it connotes–belief in God, belief in [a] soul, worship of God, curing of the erring soul, propitiating God by prayers, ceremonies, sacrifices, etc.
§2. How Dhamma Differs From Religion
1. What the Buddha calls Dhamma differs fundamentally from what is called Religion. 2. What the Buddha calls Dhamma is analogous to what the European theologians call Religion. 3. But there is no greater affinity between the two. On the other hand, the differences between the two are very great. 4. On this account, some European theologians refuse to recognise the Buddha’s Dhamma as Religion. 5. There need be no regrets over this. The loss is theirs. It does no harm to the Buddha’s Dhamma. Rather, it shows what is wanting in Religion. 6. Instead of entering into this controversy, it is better to proceed to give an idea of Dhamma, and show how it differs from Religion. 7. Religion, it is said, is personal, and one must keep it to oneself. One must not let it play its part in public life. 8. Contrary to this, Dhamma is social. It is fundamentally and essentially so. 9. Dhamma is righteousness, which means right relations between man and man in all spheres of life. 10. From this it is evident that one man, if he is alone, does not need Dhamma. 11. But when there are two men living in relation to each other, they must find a place for Dhamma whether they like it or not. Neither can escape it. 12. In other words. Society cannot do without Dhamma. 13. Society has to choose one of the three alternatives. 14. Society may choose not to have any Dhamma as an instrument of Government. For Dhamma is nothing if it is not an instrument of Government. 15. This means Society chooses the road to anarchy. 16. Secondly, Society may choose the police–i.e., dictatorship–as an instrument of Government. 17. Thirdly, Society may choose Dhamma, plus the Magistrate wherever people fail to observe the Dhamma. 18. In anarchy and dictatorship liberty is lost. 19. Only in the third [case] liberty survives. 20. Those who want liberty must therefore have Dhamma. 21. Now what is Dhamma? and why is Dhamma necessary? According to the Buddha, Dhamma consists of Prajna and Karuna. 22. What is Prajna? And why Prajna? Prajna is understanding. The Buddha made Prajna one of the two corner-stones of His Dhamma because he did not wish to leave any room for superstition. 23. What is Karuna? And why Karuna? Karuna is love. Because without it, Society can neither live nor grow; that is why the Buddha made it the second corner-stone of His Dhamma. 24. Such is the definition of the Buddha’s Dhamma. 25. How different is this definition of Dhamma from that of Religion. 26. So ancient, yet so modern, is the definition of Dhamma given by the Buddha. 27. So aboriginal, yet so original. 28. Not borrowed from anyone, yet so true. 29. A unique amalgam of Pradnya and Karuna is the Dhamma of the Buddha. 30. Such is the difference between Religion and Dhamma.
§ 3. The Purpose of Religion and the Purpose of Dhamma
1. What is the purpose of Religion? What is the purpose of Dhamma? Are they one and the same? Or are they different 2. The answer to these questions are to be found in two dialogues–one between the Buddha and Sunakkhatta, and the other between the Buddha and the Brahmin Potthapada. 3. The Exalted One was once staying among the Mallas, at Anupiya, one of their towns. 4. Now the Exalted One ,having robed himself in the early morning, put on his cloak and took his bowl and entered the town for alms. 5. On the way, he thought it was too early to go for alms. Therefore he went to the pleasance where Bhaggava the wanderer dwelt, and called on him. 6. On seeing the Blessed One Bhaggava got up, saluted him, and said, “May it please you, sire, to be seated; here is a seat made ready for you.” 7. The Exalted One sat down thereon, and Bhaggava, taking a certain low stool sat down beside him. So seated, Bhaggava, the wanderer, spake thus to the Exalted One : 8 “Some days ago, Lord, a good many days ago, Sunakkhatta of the Licchavis called on me and spake thus: ‘I have now given up the Exalted One, Bhaggava. I am remaining no longer under him (as my teacher).’ Is the fact really so, just as he said?” 9. “It is just so, Bhaggava, as Sunakkhatta of the Licchavis said,” replied the Blessed One. 10. “Some days ago, Bhaggava, a good many days ago, Sunakkhatta, the Licchavi, came to call on me, and spake thus: ‘Sir, I now give up the Exalted One. I will henceforth remain no longer under him (as my teacher).’ When he told me this, I said to him: ‘But now, Sunakkhatta, have I ever said to you, Come, Sunakkhatta, live under me (as my pupil)?’ 11. “‘No sir, you have not.’ 12. “Or have you ever said to me: ‘Sir, I would fain dwell under the Exalted One (as my teacher)?’ 13. “‘No sir, I have not.’ 14. “Then I asked him ‘If I said not the one, and you said not the other, what are you and what am I, that you talk of giving up? See, foolish one, in how far the fault here is your own.’ 15. “‘Well, but, sir, the Exalted One works me no mystic wonders surpassing the power of ordinary men.’ 16. “Why now, Sunakkhatta, have I ever said to you: ‘Come, take me as your teacher, Sunakkhatta, and I will work for you mystic wonders surpassing the power of ordinary men?’ 17. “‘You have not, sir.’ 18. “Or have you ever said to me: ‘Sir, I would fain take the Exalted One as my teacher, for he will work for me mystic wonders beyond the powers of ordinary men?’ 19. “‘I have not, sir.’ 20. “‘But if I said not the one, and you said not the other, what are you and what am I, foolish man, that you talk of giving up? What think you, Sunakkhatta? Whether mystic wonders beyond the power of ordinary man are wrought, or whether they are not, is the object for which I teach the Dhamma: that it leads to the thorough, destruction of ill for the doer thereof?’ 21. ‘”Whether, sir, they are so wrought or not, that is indeed the object for which the Dhamma is taught by the Exalted One.’ 22. “‘If then, Sunakkhatta, it matters not to that object whether mystic wonders are wrought or not, of what use to you would be the working of them? See, foolish one, in how far the fault here is your own.’ 23. “‘But, sir, the Exalted One does not reveal to me the beginning of things.’ 24. “Why now, Sunakkhatta, have I ever said to you: ‘Come, Sunakkhatta, be my. disciple and I will reveal to you the beginning of things?’ 25. “‘Sir, you have not.’ 26. “Or have you ever said to me: ‘I will become the Exalted One’s pupil, for he will reveal to me the beginning of things?’ 27. “‘Sir, I have not.’ 28. “‘But if I have not said the one and you have not said the other, what are you and what am I, foolish man, that you talk of giving up on that account? What think you, Sunakkhatta? Whether the beginning of things be revealed, or whether it be not, is the object for which I teach the Dhamma, that it leads to the thorough destruction of ill for the doer thereof? 29. “‘Whether, sir, they are revealed or not, that is indeed the object for which the Dhamma is taught by the Exalted One.’ 30. “‘If then, Sunakkhatta, it matters not to that object whether the beginning of things be revealed, or whether it be not, of what use to you would it be to have the beginning of things revealed?’” 31. This illustrates that Religion is concerned with revealing the beginning of things and Dhamma is not.
§ 3 part 2 — The other differences between Religion and Dhamma are brought out in the discussion between the Blessed One and Potthapada.
1. The Blessed One was once staying at Shravasti in Anathapindika’s pleasance of the Jeta’s wood. Now at that time Potthapada, the wandering mendicant, was dwelling in the hall put up in Queen Mallika’s park for a debate on general systems of philosophical opinion. 2. There was with him a great following of mendicants; to wit, three hundred. A dialogue took place between the Blessed Lord and Potthapada. Potthapada asked: 3. “Then, sir, if that be so, tell me at least, is the world eternal? Is this alone the truth, and any other view mere folly?’” 4. “That, Potthapada, is a matter on which I have expressed no opinion,” replied the Blessed Lord. 5. Then, in the same terms, Potthapada asked each of the following questions:
(i) ‘Is the world not eternal?’ (ii) ‘Is the world finite?’ (iii) ‘Is the world infinite?’ (iv) ‘Is the soul the same as the body?’ (v) ‘Is the soul one thing, and the body another?’ (vi) ‘Does one who has gained the truth live again after death?’ (vii) ‘Does he not live again after death?’ (viii) ‘Does he both live again and not live again, after death?’ (ix) ‘Does he neither live again, nor not live again, after death?’
6. And to each questions the Exalted One made the same reply:– 7. “That too, Potthapada, is a matter on which I have expressed no opinion.” 8. “But why has the Exalted One expressed no opinion on that?” 9. “Because this question is not calculated to profit, it is not concerned with the Dhamma, it does not redound even to the elements of right conduct, nor to detachment, nor to purification from lusts, nor to quietude, nor to tranquillisation of heart, nor to real knowledge, nor to the insight (of the higher stages of the Path), nor to Nirvana. Therefore is it that I express no opinion upon it. ” 10. “Then what is it that the Exalted One has determined?” 11. “I have expounded, Potthapada, what Dukkha is; I have expounded what is the origin of Dukkha; I have expounded what is the cessation of Dukkha; I have expounded what is the method by which one may reach the cessation of Dukkha.” 12. “And why has the Exalted One put forth a statement as to that?” 13. “Because that question, Potthapada, is calculated to profit, is concerned with the Dhamma, redounds to the beginnings of right conduct, to detachment, to purification from lusts, to quietude, to tranquillisation of heart, to real knowledge, to the insight of the higher stages of the Path, and to Nirvana. Therefore is it, Potthapada, that I have put forward a statement as to that.” 14. In this dialogue it is clearly put forth what is the subject matter of Religion, and what is not the subject matter of Dhamma. The two are poles apart 15. The purpose of Religion is to explain the origin of the world. The purpose of Dhamma is to reconstruct the world.
§ 4. Morality and Religion
1. What is the place of morality in Religion? 2. As a matter of truth, morality has no place in Religion. 3. The content of religion consists of God, soul, prayers, worship, rituals, ceremonies, and sacrifices. 4. Morality comes in only wherein man comes in relation to man. 5. Morality comes into religion as a side wind, to maintain peace and order. 6. Religion is a triangular piece. 7. Be good to your neighbour, because you are both children of God. 8. That is the argument of religion. 9. Every religion preaches morality, but morality is not the root of religion. 10. It is a wagon attached to it. It is attached and detached as the occasion requires. 11. The action of morality in the functioning of religion is therefore casual and occasional. 12. Morality in religion is therefore not effective.
§ 5. Dhamma and Morality
1. What is the place of morality in Dhamma? 2. The simple answer is, Morality is Dhamma and Dhamma is Morality. 3. In other words, in Dhamma morality takes the place of God, although there is no God in Dhamma. 4. In Dhamma there is no place for prayers, pilgrimages, rituals, ceremonies, or sacrifices. 5. Morality is the essence of Dhamma. Without it there is no Dhamma. 6. Morality in Dhamma arises from the direct necessity for man to love man. 7. It does not require the sanction of God. It is not to please God that man has to be moral. It is for his own good that man has to love man.
§ 6. Mere Morality is not Enough: it must be Sacred and Universal
1. When is a thing sacred? Why is a thing sacred? 2. In every human society, primitive or advanced, there are some things or beliefs which it regards as sacred, and the rest [it regards] as profane. 3. When a thing or belief has reached the stage of being sacred (pavitra), it means that it cannot be violated. Indeed it cannot be touched. It is taboo. 4. Contrary to this, a thing or a belief which is profane (apavitra), i.e., outside the field of the sacred, may be violated. It means one can act contrary to it, without feeling any fear or qualms of conscience. 5. The sacred is something holy. To transgress it is a sacrilege. 6. Why is a thing made sacred? To confine the scope of the question to the matter in hand, why morality should [=should morality] have been made sacred? 7. Three factors seem to have played their part in making morality sacred. 8. The first factor is the social need for protecting the best. 9. The background of this question lies imbedded in what is called the struggle of existence and the survival of the fittest. 10. This arises out of the theory of evolution. It is common knowledge that evolution takes place through a struggle for existence, because the means of food supply in early times were so limited. 11. The struggle is bitter. Nature is said to be red in claw and tooth. 12. In this struggle, which is bitter and bloody, only the fittest survive. 13. Such is the original state of society. 14. In the course of [the] ancient past someone must have raised the question, is the fittest (the strongest) the best? Would not the weakest, if protected, be ultimately the best for advancing the ends and aims of society? 15. The then prevailing state of society seems to have given an answer in the affirmative. 16. Then comes, the question what is the way to protect the weak? 17. Nothing less than to impose some restraints upon the fittest. 18. In this lies the origin and necessity for morality. 19. This morality had to be sacred, because it was imposed originally on the fittest, i.e., the strongest. 20. This has very serious consequences. 21. First, does morality in becoming social become anti-social? 22. It is not that there is no morality among thieves. There is morality among businessmen. There is morality among fellow castemen and there is also morality among a gang of robbers. 23. But this morality is marked by isolation and exclusiveness. It is a morality to protect “group interest.” It is therefore anti-social. 24. It is the isolation and exclusiveness of this kind of morality which throws its anti-social spirit in[to] relief. 25. The same is true where a group observes morality because it has interests of its own to protect. 26. The results of this group organisation of society are far-reaching. 27. If society continues to consist of anti-social groups, society will remain a disorganised and a factional society. 28. The danger of a disorganised and factional state of society is that it sets up a number of different models and standards. 29. In the absence of common models and common standards, society cannot be a harmonious whole, 30. With such different models and standards, it is impossible for the individual to attain consistency of mind. 31. A society which rests upon the supremacy of one group over another, irrespective of its rational or proportionate claims, inevitably leads to conflict. 32. The only way to put a stop to conflict is to have common rules of morality which are sacred to all. 33. There is the third factor which requires morality to be made sacred and universal. It is to safeguard the growth of the individual. 34. Under the struggle for existence or under group rule the interests of the individuals are not safe. 35. The group set-up prevents an individual from acquiring consistency of mind, which is possible only when society has common ideals, common models. His thoughts are led astray, and this creates a mind whose seeing unity is forced and distorted. 36. Secondly, the group set-up leads to discrimination and denial of justice. 37. The group set-up leads to stratification of classes. Those who are masters remain masters, and those who are born in slavery remain slaves. Owners remain owners, and workers remain workers. The privileged remain privileged, and the serfs remain serfs. 38. This means that there can be liberty for some, but not for all. This means that there can be equality for a few, but none for the majority. 39. What is the remedy? The only remedy lies in making fraternity universally effective. 40. What is fraternity? It is nothing but another name for [the] brotherhood of men–which is another name for morality. 41. This is why the Buddha preached that Dhamma is morality; and as Dhamma is sacred, so is morality.
Mbeki cites Ambedkar during speech in Parliament
Durban, PTI:
South African President Thabo Mbeki has cited BR Ambedkar, one of India’s great political leaders and constitutional experts, to point out that the country’s socio-economic development will not be an easy task owing to the colonial and apartheid past.
He was speaking in Parliament in Cape Town on Thusday in response to members who criticised the vast gap between the rich and poor; the rising anger of the former oppressed and his policy towards neighbouring Zimbabwe where its leader, President Robert Mugabe, has reduced the country to ruin.
Mbeki quoted Ambedkar as saying soon after India’s independence in 1947 that India would enter a life of contradictions. He quoted Ambedkar as follows:
“In politics we will have equality and in social and economic life we will have inequality. In politics we will be recognising the principle of one man one vote and one vote one value. In our social and economic life, we shall, by reason of our social and economic structure, continue to deny the principle of one man one value.
“How long shall we continue to live this life of contradictions? How long shall we continue to deny equality in our social and economic life? If we continue to deny it for long, we will do so only by putting our political democracy in peril.”
Mbeki went on to tell the members of parliament that “Sixty years after its independence, India today continues to live the life of contradictions which Dr Ambedkar, an Original Inhabitant of Jambudvipa, that is the Great Prabuddha Bharath (Untouchable) Man, decried 59 years ago, while it is engaged in a continuing struggle to resolve these contradictions.”
Mbeki also referred to the civil war in the US and the French revolution and said despite the victories, the people in those countries were also living social and economic contradictions.
Drawing parallel among Americans, French and the Indians, Mbeki said South Africans were also caught up in a world of social and economic contradictions.
“We achieved our own emancipation a mere 14 years ago. We adopted our current Constitution only 12 years ago.
“Clearly, the inequalities in social and economic life, born of our social and economic structure, of which Dr Ambedkar spoke, will persist in our country for a significant period of time.
“The contradictions he spoke of will continually put to the test the durability and resilience of our political democracy.
He said “consequently, we must continue to insist upon, and pursue programmes aimed at the eradication of the legacy of colonialism and apartheid.”
“In our case, given the fact that the social and economic structure has very deep roots, the leaders in this House and Parliament as a whole, the Honourable Members, and other leaders in our society, have at last to understand that the task we face and have faced for the last 14 years is truly revolutionary in character.
“What our country has been about in our years of liberation has been to give itself a new birth not merely new houses, and new clinics, and new schools, and new roads, and more jobs, and much else besides but also a new national identity, of equal citizens in a non-racial society, of equal citizens in a non-sexist society, of equal citizens in a society liberated from poverty, of equal citizens in a truly popular participatory democracy.”
Uttar Pradesh to install speed-control devices in buses
The Uttar Pradesh government has directed its road transport corporation (UPSRTC) to install speed-control devices in all its buses, an official said here Wednesday
The Uttar Pradesh government has directed its road transport corporation (UPSRTC) to install speed-control devices in all its buses, an official said here Wednesday.
‘The move intends to check overspeeding of buses that tend to cause road mishaps. Following the government directive, we will ensure fitting of speed-control devices in about 7,000 buses owned by the UPSRTC,’ Chief General Manager (Technical) A.K. Srivastava told IANS.
After the installation of the devices, drivers of buses that ply on highways will not be able to exceed the speed of 65 km per hour, while speed of other buses will be a maximum 55 km per hour, the official added.
Friday, Jun 13, 2008
Bank loan waiver may not be politically beneficial
THE LOAN WAIVER TRAIL - II
Ajay Modi / Meerut June 12, 2008, 0:29 IST
The bank loan waiver for small farmers is unlikely to give any significant political mileage to the United Progressive Alliance in western Uttar Pradesh, home to hardy farmers and their leaders like Ajit Singh and Mahendra Singh Tikait.
For many years now, the Congress and its allies have not had any noteworthy representation from the area. The loan-waiver package may not improve things in the next general elections in 2009, Business Standard found out in an extensive tour of the area.
Most farmers said they did not find it worthwhile to go to a bank for loan because the process was too cumbersome. “Getting a loan from any bank is tedious. They ask for innumerable documents and make us run for months before sanctioning a loan,” said Gyan Singh, a farmer.
Consider this: Only 16 per cent of the 42,000 farmers associated through loans with the 79 branches of the Punjab National Bank in the Meerut circle will benefit from the loan-waiver package. Of the Rs 268 crore outstanding dues of farmers to the bank in the circle, only Rs 28 crore will qualify for loan waiver and relief.
The upshot is, there is enough prosperity in the area for the farmers to queue up in front of banks for loans. Farmers in the area cultivate sugarcane in large numbers to feed the sugar, gur and khandsari mills that dot the landscape. The Uttar Pradesh government has always kept the purchase price of sugarcane high to be in the good books of this politically active group of farmers.
In spite of the current payment problems the farmers face from the mills, there are visible signs of prosperity all over. Most rural houses are pucca structures with a vehicle or two in the courtyard. Farmers send their children to far-off places like Ghaziabad and Noida to study in expensive public schools.
A PNB officer, who works in the region, said that a large number of farmers in and around Meerut have made a killing after they sold their land to real estate developers like Parsvnath and Ansals. As a result, the banks have gained deposits but it has led to reduction in demand for credit.
Bank officers, meanwhile, are busy implementing the waiver. Most are now required to work even on Sundays. In addition, about 45 officers from the bank’s zonal office have been deputed to monitor the package at the branch level.
Most of the records are compiled manually. “The old loan accounts are manual while the recent ones are computerised. We have to go through each of them individually and no software can be of use in this situation,” another bank officer said.
The bank also found out that soon after the package was announced, even well off farmers stopped the repayments. “Many borrowers who are not eligible for the waiver got the notion that they too will benefit and stopped the repayments. It is a challenge for us to explain to such borrowers that they need to pay,” said PNB Executive Director JM Garg, who recently visited a few branches in the circle.
To stem the rot, PNB held interactive sessions with farmers at two villages in Meerut last Saturday. Every senior officer at the PNB headquarters in New Delhi has been assigned to visit 10-15 branches to ensure smooth execution of the scheme.
Their numbers might be small, but some farmers did say that if they got relief they would vote for the Congress. Some, however, felt that the scheme discriminated between big and small farmers. “Devi Lal had announced a uniform loan relief of Rs 10,000 for every farmer, small and big. Every farmer was treated equally,” said Kuldeep Tyagi, a farmer of Sara village. Devi Lal was the deputy prime minister in the VP Singh-headed National Front government in the late-1980s.
Carrots with Orange
Ingredients: 1 large orange 4 carrots 10 drops of Liquid Stevia (Sunny Dew/Suncare Plus) 1 Tablespoon butter or Olive Oil Salt and Pepper to taste
Directions: Grate the zest of the orange and juice the orange. Slice carrots into ½ inch rounds. Put carrots, orange zest, juice, butter, and stevia in a sauce pan with a lid.
veggie burgers
INGREDIENTS 1 cup cooked short-grain brown rice 1 ½ cups cooked or canned pinto beans, rinsed and drained if canned 1 cup dry bread crumbs ½ cup coarsely ground almonds ¼ cup grated onion ¼ cup grated carrots ½ teaspoon paprika ½ teaspoon salt 1/8 teaspoon cayenne pepper 2 tablespoons extra virgin olive oil
French Lentil Soup
French Lentil Soup Du Puys lentils are small speckled greenish brown lentils. They retain their shape when cooked. Don’t use these more expensive lentils if you want a pureed soup. The original recipe called for sorrel, I substitute spinach and lemon.
10 oz Onion (10 oz is about 2 cups diced) 10 oz Celery 10 oz Carrot 1 tsp Olive Oil 1 lb French du Puys Lentils 10 cups Water 1 tsp Salt 2 Bay Leaves 1 Tbs Dried Thyme (or a few sprigs of fresh, remove before serving) 1 lb washed fresh Spinach, chopped (or whole if using baby spinach) 1 Tbs. fresh Lemon Juice or Apple Cider Vinegar Freshly Ground Black Pepper
Cut the vegetables into small dice. Heat a heavy bottomed 4 quart or larger soup pot, add 1 tsp oil. Add vegetables to pot and sweat for 5 minutes. While the vegetables are cooking, examine the lentils for bad ones or small pebbles, then rinse in a colander. Add to pot along with water, salt, bay leaves and thyme. Bring to a boil, then reduce heat and simmer for 30 minutes. Taste the lentils for tenderness, it may need to cook an additional 10-15 minutes or may already be done. Remove the herb sprigs. Stir in the fresh spinach and simmer for about 5 minutes. If serving immediately, stir in the fresh lemon juice and serve with a wedge of lemon on the side. If freezing portions for later, use apple cider or other mild vinegar as the lemon flavor is not as strong after freezing. Garnish with black pepper when serving. Makes about 10 portions.
Crimson Lentil Soup Whole red lentils stay whole. Don’t puree this soup, having the lentils whole is part of the texture. The finished soup is brown rather than the red of the split lentil soup. I could only find whole red lentils at a small Mediterranean grocery, labeled as Crimson Lentils, but they weren’t expensive. They look like small brown lentils, but you’ll see a few small specks of pink (just like split red lentils) where a few have broken.
10 oz Onion (10 oz is about 2 cups diced) 10 oz Celery 10 oz Carrot 1 tsp Olive Oil 10 cups Water 1 lb Whole Red or Crimson Lentils 1 tsp Salt 2 Bay Leaves Herb sprigs, use all or one: 1 Rosemary, 3-4 Thyme, 1 Oregano
Cut the vegetables into small dice. Heat a heavy bottomed 4 quart or larger soup pot, add 1 tsp oil. Add vegetables to pot and sweat for 5 minutes. While the vegetables are cooking, examine the lentils for bad ones or small pebbles, then rinse in a colander. Add to pot along with water, salt, bay leaves and herb sprigs (if you don’t have fresh herbs, use a tsp each of a variety of dried herbs). Bring to a boil, then reduce heat and simmer for 30 minutes. Taste the lentils for tenderness, it may need to cook an additional 10-15 minutes or may already be done. Remove the herb sprigs. Serve immediately, or freeze in individual portions. Makes about 10 portions.
Split Red Lentil Soup Split red lentils break down almost completely when cooked, so it is only necessary to puree in a blender if you want to fully incorporate the vegetables to make a more velvety soup.
10 oz Onion (10 oz is about 2 cups diced) 10 oz Celery 10 oz Carrot 1 tsp Olive Oil 8 cups Water 1 lb Split Red Lentils 1 tsp Salt 2 Bay Leaves 1 sprig fresh Rosemary 3-4 Thyme sprigs (or 1 tsp dried) 2 Tbs. Fresh Parsley, minced
Cut the vegetables into small dice. Heat a heavy bottomed 4 quart or larger soup pot, add 1 tsp oil. Add vegetables to pot and sweat for 5 minutes. Rinse the lentils and add to pot along with water, salt, bay leaves and herb sprigs (if you don’t have fresh herbs, use a tsp each of a variety of dried herbs). Bring to a boil, then reduce heat and simmer for 15 minutes. Taste the lentils for tenderness, it may need to cook an additional 5-10 minutes or may already be done. Remove the herbs and, if you desire, puree the soup in a blender. Do it in small batches and be careful of splatters. Stir in the fresh parsley. Serve immediately or freeze in individual portions. Makes about 8 portions
Mushrooms
Grilled King Oyster Mushrooms
1 bunch Scallions 2 tsp Awase Miso paste 1 tsp Ginger, grated 1 clove Garlic pureed 1 small Hot Red Pepper, minced 1/4 tsp White Pepper, freshly ground 1 tsp Molasses 2 Tbs Soy Sauce 1 Tbs Rice Vinegar 2 Tbs Chicken Broth (optional, use water if a vegetarian dish is desired) 1 tsp Roasted Sesame Oil 1 pound King Oyster Mushrooms 1/2 tsp Sesame Seeds
Clean scallions and separate the white part from the green. Slice the scallion greens and reserve for garnish. Mince the scallion whitesand put in a bowl with the miso paste, grated ginger, garlic, minced red pepper, white pepper, molasses, soy sauce, rice vinegar, broth or water, and sesame oil. Stir to combine.
Begin heating your grill pan or outdoor grill. Lightly spray the grate with cooking oil, or use a silicone basting brush to apply a scant amount of oil.
Slice the king oyster mushrooms lengthwise into 1/3 inch thick planks. Brush one side of each mushroom slice with the glaze as you place it, glaze side down, on the grill. Then brush the tops of all the slices. Grill for 3-4 minutes on each side, turning when the underside is well marked and basting to use up the glaze.
Serve hot or at room temperature, garnish with reserved scallion greens and sesame seeds. Serve with brown rice as a side dish (serves 4) or main course (serves 2). The leftovers are great sliced and added to a salad.
State Government fully sensitive and alert regarding the incidents of SC/ST harassment : CM
Lucknow : June 12, 2008 The Uttar Pradesh Chief Minister, Ms. Mayawati, while welcoming the National Scheduled Caste Commission Chairman Dr. Buta Singh and other members of the commission on coming in Uttar Pradesh, said that State Government had already taken the action in the cases for which Mr. Singh and his team had come to examine. By doing unnecessary visit, Mr. Singh was avoiding the incidents that were being held outside the State and needed immediate attention by the commission. She also said that National Scheduled Caste Commission was a constitutional body and the political use of all the constitutional institutions should be avoided saving its dignity. The Chief Minister said that the commission was not taking effective action in those States where the incidents of SC/ST harassment were more in comparison to Uttar Pradesh. She also suggested to Dr. Buta Singh if he gave more time in those States where the incidents of SC/ST harassment were large in numbers then these sections could be benefited more. She said that being the BSP party government in State, Mr. Singh should not concern more about here. It may be recalled that Mr. Singh was on Allahabad visit today after NOIDA. Ms. Mayawati said that the district government was fully sensitive and alert for the incidents of SC/ST harassment and wherever such type of incidents came into light the government ensured effective action immediately including the incident of Allahabad. Therefore, Dr. Buta Singh should not waste his time unnecessarily in Uttar Pradesh. It may be recalled that Mr. Buta Singh including the other members of the commission visited NOIDA yesterday where the officers of New Okhla Industrial Development Authority made available the information on 30 points asked by the commission. After the study of these information and the steps taken in the interests of SC/ST sections, the chairman of commission and its members found it satisfactory. It may be recalled that district administration took immediate action on the incident of village Kanti, Pargana Arail, tehsil Bara of Allahabad district on June 07 last. The case against the so called mediators Dr. Sabir, Shankar and Sunil responsible for land sale have been registered at Ghoorpur police station and legal action was being taken. Twenty five people have been arrested in this connection and the seriously injured ASP, Jamunapar Mr. Ashok Kumar, sub-inspector Mr. Kripa Shankar and constable Mr. Rajesh Singh were admitted in hospital. Proper medical facility was given to all officers and policemen. The SO of Ghoorpur police station has been suspended and keeping in view the seriousness of the incident, magisterial inquiry is being done. Proper arrangements of food and medical facilities were done by the officers immediately for the victims. Besides, the team of doctors was also posted with the ambulance in village. *********
Online edition of India’s National Newspaper Friday, Jun 13, 2008
RTI Act effective against graft: U.N. report
Special Correspondent
NEW DELHI: The Right to Information Act 2005 was “one of the most progressive legislations” in the developing world for tackling corruption, according to a United Nations report released on Thursday.
India was one of the eight countries in Asia and the Pacific to enact such a legislation, the United Nations Development Report on “Tackling Corruption, Transforming Lives – Accelerating Human Development in Asia and the Pacific” said, adding it was perhaps too soon to judge whether the legislation had worked throughout the region.
The process through which the Act was drafted and came into force in India illustrated the power of sustained pressure: when the government proposed to amend the law to exclude some administrative files and Cabinet papers from it, intense pressure from civil society organisations forced it to drop the plan, the report said. India’s law was particularly effective, the report said, because it specified information that must be disclosed on a proactive basis, including some that would help expose corruption.
The Act also allowed individuals and organisations investigating corruption to ask for precise information.
For example, while generally excluding information from the intelligence agencies, it specifically allowed for the disclosure of information “pertaining to allegations of corruption or human rights violations.”
Karnataka withdraws order on puja for ‘Lokakalyana’
S. Rajendran and Nagesh Prabhu
“Puja was Muzrai Department’s move”
“Yeddyurappa was not informed”
BANGALORE: Monday’s order of the Karnataka government, deemed as highly controversial by the adversaries of the Bharatiya Janata Party (BJP) and directing the nearly 37,000 muzrai temples to perform at least one puja a day for the well-being of the people (Lokakalyana) on behalf of Chief Minister B.S. Yeddyurappa and the new BJP Government in the State, has been withdrawn.
Sources in the Government told The Hindu here on Thursday that the order was withdrawn as it was “a unilateral decision of the Muzrai Department, particularly Minister S.N. Krishnaiah Setty. The decision has been taken without the knowledge of the Chief Minister.” It has been described as a decision bordering on sycophancy more than an attempt to promote any culture.
The circular was reportedly discussed at length at a Cabinet meeting following which a decision was taken to withdraw it with immediate effect. A few Ministers are stated to have attempted to prevail upon the Chief Minister that there was nothing wrong with the circular and that there was precedence of a Government Order directing puja at all muzrai temples. It was also argued at the meeting that directing such a puja could in reality rejuvenate all the muzrai temples since nearly “95 per cent of them are defunct”.
The order said, “All muzrai temples to conduct a puja every morning in the name of the Chief Minister and the BJP Government for peace and well-being of the State.”
Minister for Rural Development and Panchayat Raj Shobha Karandlaje and Home Minister V.S. Acharya said the circular had been issued without the knowledge of the Chief Minister. The Government, on Wednesday, transferred Commissioner for Religious and Charitable Endowment T. Sham Bhat and posted him as Executive Member and Chief Executive Officer, Karnataka Industrial Areas Development Board.
Rubber bullets to quell farmers’ agitations
Special Correspondent
Cabinet decision not in line with law, says official
BANGALORE: After the death of a farmer (Siddalingappa Choori) in the police firing in Haveri district on Tuesday, the State Cabinet on Thursday decided to direct the police to use rubber bullets instead of lead bullets to quell farmers’ agitations in the future.
The police opened fire when a farmers’ protest seeking supply of chemical fertilizers had turned violent.
Briefing presspersons on the Cabinet decisions, Rural Development and Panchayat Raj Minister Shobha Karandlaje and Home Minister V.S. Acharya said the use of rubber bullets would be confined only to subdue farmers’ agitations and not other agitations or movements.
The police would also use lathi, teargas shells and water cannon to quell farmers’ agitations.
The police had used rubber bullets to bring normality in the troubled areas during the Ramakrishna Hegde rule, they said.
There seems to be confusion among the senior police officers on the Government’s decision that the police should use only use rubber bullets to quell farmers’ agitations.
When The Hindu spoke to some senior IPS officers, they were divided in their views about the Government’s decision.
According to a senior officer, the order that only rubber bullets should be used is not in accordance with the law.
During violence, the officer at the spot should decide the nature and quantum of the force that should be used to quell a mob.
According to the Karnataka Police Manual, rubber bullets should be used as an intermediary between police lathicharge and their opening fire, he said.
Even now the police are using rubber bullets, he added.
The Cabinet has decided to provide a job to the wife of Siddalingappa Choori and also bear the education expenses of his son Kiran (seventh Standard) and daughter Kavya (second standard). Choori’s wife will be posted in Haveri district.
The Cabinet has condoled the death of the farmer in the police firing, the Ministers said.
String of protests against police firing in Haveri
Staff Correspondent
KOLAR: Karnataka Prantha Raitha Sangha (KPRS), Zilla Raitha Hitarakshana Samithi and the Janata Dal (Secular) staged separate protests in town on Wednesday, condemning police firing in Haveri, which claimed the life of a farmer. Leaders of the party said Chief Minister B.S. Yeddyurappa took the oath of office in the name of farmers, but was showing utter disregard for their needs.
Effigy burnt
The activists of KPRS, led by Holur Shankar and T.M. Venkatesh, burnt effigy of Mr. Yeddyurappa while Zilla Raitha Hitarakshana Samithi members staged a demonstration near KSRTC Bus Stand Circle. Bellumburi Nagaraj and M. Gopal led the protest. In another protest led by Janata Dal (S) district secretary general R. Dayanand and K.B. Gopalkrishna, scores of party activists gathered at College Circle and raised slogans against the Government.
Teams formed
When contacted, Deputy Commissioner F.R. Jamadar told The Hindu that teams have been formed in the district to monitor and ensure the proper supply of fertilizers and seeds. Mr. Jamadar appealed to farmers’ organisations to cooperate with the district organisation in this regard.
‘Yeddyurappa must resign’
Staff Correspondent
Davangere Congress says he has no moral right to continue
‘Farmers were not so unruly that the police had to resort to the extreme step’
Basavaraj says Yeddyurappa should have ensured procurement of fertilizers
DAVANGERE: The Davangere District Congress Committee (DCC) has condemned the police firing on farmers in Haveri, which resulted in the death of one person.
The DCC has demanded the resignation of the Bhartiya Janata Party (BJP) Government in the State, saying it has no moral right to continue.
The DCC has decided to take out a procession here on Friday demanding the resignation of Chief Minister B.S. Yeddyurappa.
Speaking to presspersons here on Thursday, DCC office-bearers D. Basavaraj, K.M. Kotreshappa and K. Mallappa said that the police could have resorted to lathi-charge or teargas to disperse the agitating farmers.
The farmers were not so unruly that the police had to take the extreme step of firing at them.
“Why did the police not open fire during the protests by the BJP activists who were demanding a Cabinet berth for Jagadish Shettar,” Mr. Kotreshappa asked. He said it was inhuman to open fire on farmers and termed it an “unpardonable and a hasty decision”. Mr. Basavaraj demanded an inquiry by an independent agency into the firing incident. The Congress leaders said that Mr. Yeddyurappa should have taken steps to procure the required fertilizers after he took over as Chief Minister.
Farmers complain of harassment
Staff Correspondent
‘Many documents have to be produced to get fertilizers’
Deputy Commissioner says only ‘katha’ certificate is required
Asks farmers to lodge complaint if officials demand any other certificate
DAVANGERE: Janata Dal (Secular) leader Sathish Koolenahalli and president of the farmers’ wing of the party Nageshwara Rao have objected to officials demanding that farmers produce a number of documents to get their share of fertilizers.
Speaking to presspersons here on Thursday, Mr. Koolenahalli, a former president of the Davangere Agricultural Produce Marketing Committee (APMC), and Mr. Rao said that the authorities were demanding that farmers produce “pahani” certificate, “katha” certificate, cultivation certificate and so on.
The authorities should not ask farmers to produce so many documents to get a quintal of fertilizers. “Procedural wrangles might further discourage farmers and enrage them,” they said.
The district administration has made it mandatory for farmers to produce “katha” certificate to establish that they are genuine farmers.
Mr. Koolenahalli said that Chief Minister B.S. Yeddyurappa had made contradictory statements regarding the fertilizer situation in the State and noted that it was high time that the Government made arrangements to make fertilizers available to farmers.
Both Mr. Koolenahalli and Mr. Rao condemned the firing on farmers in Haveri, which they felt was a bad beginning to Mr. Yeddyurappa’s term as Chief Minister.
Deputy Commissioner of Davangere district M.B. Dyaberi told The Hindu that he had clearly instructed the authorities to ask the farmers to produce only “katha” certificate. He appealed to farmers to lodge a complaint with him if any official demanded any other certificate to release the quota of fertilizers to them.
Chief Minister could have averted Haveri incident: CPI leader
Staff Correspondent
Police did not have permission to fire: Ramachandrappa
Seeks an inquiry by the CBI into the incident
DAVANGERE: The Communist Party of India (CPI) leader H.K. Ramachandrappa and general secretary of the State unit of the Akhil Bharatiya Kisan Sangha M. Gopal have said that the Haveri firing incident, which resulted in the death of a farmer, could have been averted had Chief Minister B.S. Yeddyurappa ensured that fertilizers were procured from the Centre or neighbouring states immediately after assuming charge.
Speaking to The Hindu here on Thursday, they said that Mr. Yeddyurappa had wasted time in visiting the homes of former Chief Ministers and temples after assuming charge, forgetting the interests of the farmers.
All-party delegation
He should have taken an all-party delegation to Delhi to urge the Union Government to release more fertilizers to the State. Had he taken such a mature stand, he could have averted the protests by farmers all over the State, they said.
The two leaders, who visited the home of the deceased farmer in Haveri on Thursday, said that whenever there was scarcity of power, the State would buy it from neighbouring States. Similarly, the State could have obtained fertilizers from Goa, Tamil Nadu, Andhra Pradesh and Kerala where there was no fertilizer scarcity.
Mr. Ramachandrappa said that he had spoken to many people in Haveri and failed to understand what prompted the police to open fire on the protesting farmers. “The police did not use other methods like caning or lobbing teargas shells,” he said.
Mr. Ramachandrappa claimed that the police had not obtained prior permission from the Sub-Divisional Magistrate before firing at the farmers and demanded an inquiry by the Central Bureau of Investigation (CBI) into the incident.
The two leaders urged the Chief Minister to instruct the police not to arrest or harass farmers by branding them anti-social elements. Cases booked against the farmers should be withdrawn, they said.
Firing: Congress dharna on Monday
Special Correspondent
Bangalore: Taking a serious view of the death of a farmer in police firing in Haveri, the Congress has decided to launch dharnas on Monday in front of the offices of deputy commissioners in all district headquarters to protest against the Government’s alleged anti-farmer attitude.
Leader of the Opposition in the Legislative Assembly M. Mallikarjun Kharge said on Thursday said that the Government had created a fear psychosis in the minds of the people that any agitation would be met with bullets. It was this attitude, he said, that the Congress was trying to expose.
Reiterating the demand for a judicial inquiry into the firing, he said it was a shame that the Government had handled the issue so badly.
Mr. Kharge, who gave a cheque for Rs. 2 lakh to the family of Siddalingappa Choori in Haveri and visited the injured in the hospitals, criticised Mr. Yeddyurappa for misleading people by saying that anti-social elements were responsible for the disturbances.
He accused the Government of trying to blame others and shirking its responsibility.
The Congress leader said he was taken aback by the manner in which the Chief Minister was trying to give a political colour to the agitation of farmers.
Judicial probe sought into Haveri incident
Staff Reporter
Raitha sangha and Hasiru Sene threaten Statewide agitation
BANGALORE: Karnataka Rajya Raitha Sangha and Hasiru Sene have condemned the police action against farmers in Haveri and urged the State Government to order a judicial probe into the incident.
Threatened
They have threatened to launch a State-wide agitation if adequate fertilizers and seeds are not distributed to farmers before June 14.
Addressing presspersons here on Thursday, sangha president K.S. Puttannaiah said that the State Government, which took oath in the name of farmers, had failed to safeguard their interests. Instead of providing fertilizers and seeds on time, it gave bullets to farmers.
Condemned
The sangha condemned the incident and would hold the State Government and Governor Rameshwar Thakur responsible for it, he added.
The Government should not only pay compensation to the families of the victims, but also order a judicial probe into the police action. Action should be taken against errant officials, he said.
‘Pay compensation’
Working president of the sangha Kodihalli Chandrashekar urged the Government to release a compensation of Rs. 10 lakh to the family of deceased and Rs. 1 lakh to 11 persons injured in the police action.
Seeking a judicial probe, convenor of the Karnataka Rajya Dalit Sangharsha Samiti Lakshminarayana Nagawara said that the situation in Haveri did not warrant police firing.
To protest against the police firing and seek adequate fertilizers and seeds, the samiti would stage a protest on June 17 in the districts headquarters, he said.
BSP demand
HASSAN: Bahujan Samaj Party (BSP) here on Wednesday condemned the police firing in Haveri that killed a farmer. District BSP President K. Earappa said that even as Chief Minister B.S. Yeddyurappa took oath in the name of farmers, his police fired at innocent farmers who were agitating for a cause. It demanded the resignation of the Chief Minister.
Mr. Earappa demanded Rs. 10 lakh compensation to the family of Siddalingappa Channappa Churi and a job to his family members. It also demanded dismissal of police officers responsible for the firing. They wanted the Government to order a judicial enquiry into the incident. — Staff Correspondent
Kumaraswamy seeks judicial inquiry into Haveri firing
Staff Correspondent
‘Government failed to take issue of fertilizer shortage seriously’
HUBLI: The former Chief Minister H.D. Kumaraswamy has demanded a judicial inquiry into the violence in Haveri, in which one person was killed and several injured.
He was speaking to presspersons here on Thursday after meeting the family members of the deceased farmer Siddalingappa Choori in Haveri, and the injured who have been admitted to the KIMS Hospital in Hubli.
Chief Minister B.S. Yeddyurappa had been talking of a “political conspiracy” behind the violence.
A judicial inquiry by a sitting judge of the High Court of Karnataka was essential to reveal the truth, Mr. Kumaraswamy said.
“Only a judicial inquiry will bring out the actual reason for the violence”, he said.
The Chief Minister had said that he had information on those who were involved in the “political conspiracy,” and hence he should come out with the details, Mr. Kumaraswamy said.
“Ever since Mr. Yeddyurappa became Chief Minister, there was displeasure among BJP leaders and not among Congress or Janata Dal(S) leaders. And if the Chief Minister is referring to the political conspiracy within the party, he should make it clear”, he said.
Mr. Kumaraswamy said he had raised the issue of shortage of fertilizers in the State soon after Mr. Yeddyurappa become Chief Minister, and requested him to tackle the problem immediately.
Based on a letter by the former Prime Minister H.D. Deve Gowda regarding shortage of fertilizers, the Union Government had sent a senior official to discuss the matter with the State Government.
But the BJP Government took the matter very lightly stating that there were adequate stocks in the State. Earlier, during his visit to Haveri, Mr. Kumaraswamy announced that Rs. 2.5 lakh would be deposited in the name of the son and daughter of Siddalingappa Choori.
At KIMS Hospital, he distributed Rs. 5,000 each to the injured persons, and Rs. 15,000 to Puttappa whose condition is serious.
And now, here comes horticulture tourism
Staff Reporter
Horticulture Department properties to be developed in four hill stations
Bheemanakolli to be developed into a picnic spot
Six flower markets to be established in the State
BANGALORE: In future, your visits to some of the hill stations in Karnataka could be more educative than you thought.
To increase the botanical knowledge and also provide an entertainment space for tourists, the Horticulture Department has proposed to develop its existing properties in four hills stations in what officials termed it as “Horticulture Tourism.”
Horticulture Department properties in Kemmangundi, Nandi Hills, Ooty and Biligiri Ranga (B.R.) Hills will be developed during this year with introduction of ornamental flowers and landscaping plants to attract tourists. Similarly, Bheemanakolli, near Kabini backwaters in Mysore district that is home for large herds of Asiatic Elephants and Tigers, will also be developed into a picnic spot.
Horticulture Department Director Ramakrishnappa told The Hindu that the proposal would not only help in educative purposes, but can also create infrastructure for tourists visiting these places. “We intend to start a flower garden on our 30-acre property in Ooty, which would also become a revenue earner for the department,” he added.
Further, he said that the department owned a 200-acre property at Bheemanakolli that housed a horticulture training institute. Existing infrastructure could be upgraded, which could be used to provide accommodation for people wishing to visit tourist places in the vicinity, he added.
According to a senior department official, the project involves development of botanical gardens, landscaping the area and others to make these properties full-fledged facilities for ‘Horti-eco-tourism’.
“The department owns around 160 acres in Nandi Hills, which is being developed apart from another 200-acre property in Kemmangundi,” the official said.
Apart from the development of horticulture tourism, the department has also proposed to government for upgradation of infrastructure. “We want to upgrade eight horticulture training centres at places, including Gadag, Alamatti, Hidkal, KRS, Karkala and Siddapura, besides setting up of a bio-technology centre at Belgaum on the lines of the one functioning in Bangalore,” Additional Director S.V. Hittalmani said.
Mr. Hittalmani said that six flower markets would be established at Mysore, Kodagu, Sirsi, Udupi, Tumkur and Belguam to help flower growers sell their produce at an organised market place.
Ansari visits Mahabodhi temple
Gaya: Vice-President Hamid Ansari on Thursday visited the historic Mahabodhi Temple in Bodh Gaya, about 14 km from here. Accompanied by Bihar Chief Minister Nitish Kumar and other ministers, Mr. Ansari went to the temple and prayed for peace.
Mr. Ansari also visited the “Mahabodhi Tree” here under which Lord Buddha got enlightenment. Mahabodhi Temple is the most sacred Buddhist Shrine.
§ 1. The Buddha claimed no place for Himself in His own Dhamma
1. Christ claimed to be the Prophet of Christianity. 2. He further claimed that he was the Son of God. 3. Christ also laid down the condition that there was no salvation for a person unless he accepted that Christ was the Son of God. 4. Thus Christ secured a place for Himself by making the salvation of the Christian depend upon his acceptance of Christ as the Prophet and Son of God. 5. Mohammad, the Prophet of Islam, claimed that he was a Prophet sent by God. 6. He further claimed that no one could get salvation unless he accepted two other conditions. 7. A seeker of salvation in Islam must accept that Mohammad is the Prophet of God. 8. A seeker after salvation in Islam must further accept that he is the last prophet. 9. Salvation in Islam is thus ensured only to those who accept these two conditions. 10. Mohammad thus secured a place for Himself by making the salvation of the Muslim depend upon his acknowledgement of Mohammed as the Prophet of God. 11. No such condition was ever made by the Buddha. 12. He claimed that he was no more than the natural son of Suddhodana and Mahamaya. 13. He carved for himself no place in his religion by laying down any such conditions regarding himself for salvation as Jesus and Mahommad did. 14. That is the reason why we are left to know so little about himself even though abundant material was available. 15. As is known, the first Buddhist congregation was held soon after the death of the Buddha at Rajagraha. 16. Kassyappa presided over the congregation. Anand, Upali and many others who belonged to Kapilavatsu and who wandered with him wherever he went, and were with him till his death, were present. 17. But what did Kassyappa the President do? 18. He asked Anand to repeat the Dhamma and put the question to the congregation, “Is this right?” They answered in the affirmative. And Kassyappa then closed the question. 19. Thereafter he asked Upali to repeat the Vinaya and put the question to the congregation, ” Is this right ?” They answered in the affirmative. Kassyappa then closed the question. 20. Kassyappa then should have put the third question to someone present in the congregation to record some important incidents in the life of the Buddha. 21. But Kassyappa did not. These were the only two questions with which he thought the Sangh was concerned. 22. If Kassyappa had collected the record of the Buddha’s life we would have had today a full-fledged biography of the Buddha. 23. Why did it not strike Kassyappa to collect the record about the Buddha’s life? 24. It could not be indifference. The only answer one can give is that the Buddha had carved no niche for himself in his religion. 25. The Buddha and his religion were quite apart. 26. Another illustration of the Buddha keeping himself out of his religion is to be found in his refusal to appoint a successor. 27. Twice or thrice the Buddha was requested by his followers to appoint a successor. 28. Every time the Buddha refused. 29. His answer was, “The Dhamma must be its own successor. 30. “Principle must live by itself, and not by the authority of man. 31. “If principle needs the authority of man, it is no principle. 32. “If every time it becomes necessary to invoke the name of the founder to enforce the authority of Dhamma, then it is no Dhamma.” 33. Such was the view he took of his own position regarding his Dhamma.
§ 2. The Buddha did not promise to give Salvation. He said He was Marga Data (Way Finder) and not Moksha Data (Giver of Salvation)
1. Most religions are described as revelations. But the Buddha’s religion is not a revelation. 2. A revealed religion is so called because it is a message of God to His creatures to worship their maker (i.e., God) and to save their souls. 3. Often the message is sent through a chosen individual who is called a prophet, to whom the message is revealed and who reveals it to the people. It is then called Religion. 4. The obligation of the prophet is to ensure salvation to the faithful. 5. Salvation of the faithful means the saving of their souls from being sent to hell, provided they obey God’s commands and recognise the prophet as his messenger. 6. The Buddha never claimed that he was a prophet or a messenger of God. He repudiated any such description. 7. A more important point than this is that his religion is a discovery. As such, it must be sharply distinguished from a religion which is called Revelation. 8. His religion is a discovery in the sense that it is the result of inquiry and investigation into the conditions of human life on earth; and understanding of the working of human instincts with which man is born; the moulding of his instincts and dispositions which man has formed as a result of history and tradition, and which are working to his detriment. 9. All prophets have promised salvation. The Buddha is the one teacher who did not make any such promise. He made a sharp distinction between a moksha data and a marga data, one who gives salvation and one who only shows the way. 10. He was only a marga data. Salvation must be sought by each for himself by his own effort. 11. He made this very clear to the Brahmin Moggallana in the following Sutta. 12. “Once the Exalted One was staying at Shravasti, in the East Park, at the [multi-]storeyed house of Migara’s mother. 13. “Then the Brahmin Moggallana, the accountant, came to the Exalted One and gave him friendly greeting, and after the exchange of courtesies sat down at one side. So seated, the Brahmin Moggallana, the accountant, said this to the Exalted One: 14. “‘Just as, Master Gautama, one gets a gradual view of this [multi-]storeyed house, a progress, a graduated path, and so on right up to the last step of the stairs, just so is the progressive training of us Brahmins: that is to say, in our course of study in the Vedas.’ 15. “‘Just as in a course of archery, Gautama, with us the Brahmins, the training, the progress, the approach is step by step; for instance, in counting.’ 16. “‘When we take a private pupil we make him count thus: ‘One one, twice two, thrice three, four times four, and so on up to a hundred.’ Now is it possible. Master Gautama, for you to point to a similar progressive training on the part of your followers in your Dhamma?’ 17. “‘It is so, Brahmin. Take the case, Brahmin, of a clever horse-trainer. He takes a thoroughbred in hand, gives him his first lesson with bit and bridle, and then proceeds to the further course.’ 18. “‘Just so, Brahmin, the Tathagata takes in hand a man who is to be trained and gives him his first lesson, thus: ‘Come thou, brother! Be virtuous. Abide, constrained by the restraint of the obligation.’ 19. ‘Become versed in the practice of right behaviour; seeing danger in trifling faults, do you undertake the training and be a pupil in the moralities.’ 20. “‘As soon as he has mastered all that, the Tathagata gives him his second lesson, thus: ‘Come thou brother! Seeing an object with the eye, be not charmed by its general appearance or its details.’ 21. “‘Persist in the restraint of that dejection that comes from craving, caused by the sense of sight uncontrolled–these ill states, which would overwhelm one like a flood. Guard the sense of sight, win control over the sense of sight.’ 22. “‘And so do with the other organs of sense. When you hear a sound with the ear, or smell a scent with the nose, taste a taste with the tongue, or with body touch things tangible, and when with mind you are conscious of a thing, be not charmed with its general appearance or its details.’ 23. “‘As soon as he has mastered all that, the Tathagata gives him a further lesson, thus: ‘Come thou, brother! Be moderate in eating; earnest and heedful do you take your food, not for sport not for indulgence, not for adding personal charm or comeliness to body, but do it for body’s stabilising, for its support, for protection from harm, and for keeping up the practice of the righteous life, with this thought: ‘I check my former feeling. To no new feeling will I give rise, that maintenance and comfort may be mine.’ 24. “‘Then, Brahmin, when he has won restraint in food, the Tathagata gives him a further lesson thus: ‘Come thou, brother! Abide given to watchfulness. By day, when walking or sitting, cleanse your heart from things that may hinder you. By night spend the first watch walking up and down or sitting, and do likewise. By night in the second watch, lie down on the right side in the posture of a lion, and placing one foot upon the other, mindful and self-possessed, set your thoughts on the idea of exertion. Then in the third watch of the night rise up, and walking up and down, or sitting, cleanse the heart of things that may hinder.’ 25. “‘Then, Brahmin, when the brother is devoted to watchfulness, the Tathagata gives him a further lesson, thus: ‘Come thou, brother! Be possessed of mindfulness and self-control. In going forth or going back, have yourself under control. In looking forward or looking back, in bending or relaxing, in wearing robes or carrying robe and bowl, in eating, chewing, tasting, in easing yourself, in going, standing, sitting, lying, sleeping or waking, in speaking or keeping silence have yourself under control.’ 26. “‘Then Brahmin, when he is possessed of self-control, the Tathagata gives him a further lesson thus: ‘Come thou, brother! Seek out a secluded lodging, a forest or root of a tree, a mountain or a cave or a mountain grotto, a charnel field, a forest retreat, the open air, a heap of straw.’ And he does so. And when he has eaten his food he sits down crosslegged, and keeping his body straight up, he proceeds to practise the four ecstacies.’ 27. “‘Now, Brahmin, for all brothers who are pupils, who have not yet attained mastery of mind, who abide aspiring, for such is the manner of my training.’ 28. “‘But as to those brethren who are arhants, who have destroyed the asavas, who have lived the life, done their task, laid down the burden, won their own salvation, utterly destroyed the fetters of becoming, and are released by the perfect insight, for such as those these things are conducive to ease in the present life and to mindful self-control as well.’ 29. “When this was said, the Brahmin Moggallana, the accountant, said to the Exalted One : 30. “‘But tell me, Master Gautama. Do the disciples of the worthy Gautama,–do all of them win the absolute perfection which is Nibbana, or do some fail thus to attain?’ 31. “Some of my disciples, Brahmin, thus advised and trained by me, do so attain. Others do not.” 32. “But what is the reason, Master Gautama? What is the cause, Master Gautama? Here we have Nibbana. Here we have the Path to Nibbana. Here we have the worthy Gautama as instructor. What is the reason, I say, why some disciples thus advised and trained do attain, while others do not attain?” 33. “That, Brahmin, is a question that I will answer. But first do you answer me this, so far as you think fit. Now how say you. Brahmin–Are you well skilled in the road to Rajagraha?” 34. “I am, master, Skilled indeed am I in the road to Rajagraha!’ 35. “Well, thus instructed, thus advised, he takes the wrong road, and off he goes with his face set to the west. 36. “Then a second man comes up with the same request, and you give him the same instructions. He follows your advice and comes safe to Rajagraha. 37. “‘That is my business?’ 38. “‘What do I in the matter. Brahmin? The Tathagata is one who only shows the way.’ 39. Here is a full statement that he does not promise salvation. He only shows the way. 40. Besides, what is salvation? 41. With Mohammad and Jesus, salvation means saving the soul from being sent to hell, by the intercession of the Prophet. 42. With Buddha, salvation means Nibbana, and Nibbana means control of passions. 43. What promise of salvation can there be in such a Dhamma?
§ 3. The Buddha did not Claim any Divinity for himself or for his Dhamma. It was discovered by man for man. It was not a Revelation
1. Every founder of religion has either claimed divinity for himself or for his teachings. 2. Moses, although he did not claim for himself any divine origin, did claim divine origin for his teachings. He told his followers that if they wished to reach the land of milk and honey they must accept the teachings, because they were the teachings of Jehovah the God. 3. Jesus claimed divinity for himself. He claimed that he was the Son of God. Naturally His teachings acquired a divine origin. 4. Krishna said that he was God himself, and the Gita was his own word. 5. The Buddha made no such claim, either for himself or his Sasana. 6. He claimed that he was one of the many human beings and his message to the people was the message of man to man. 7. He never claimed infallibility for his message. 8. The only claim he made was that his message was the only true way to salvation as he understood it. 9. It was based on universal human experience of life in the world. 10. He said that it was open to anyone to question it, test it, and find what truth it contained. 11. No founder has so fully thrown open his religion to such a challenge.
C.M. reviews law and order of the State
Lucknow : June 11, 2008 The Uttar Pradesh Chief Minister, Ms. Mayawati while reviewing the law and order situation here today, expressed unhappiness over gap between ground realities and the reports received by the Government. She warned that stringent action would be taken against concerning officers if the gap is not removed, by the next review meeting. She said that in spite of the directives issued earlier for improvement in law and order, the report of some districts is unsatisfactory. She gave one month’s time to the officers of such districts for removal of the flaws. She clearly told the officers not to be slack on the law and order front lest the public might take the law into its own hands. The Chief Minister was reviewing the monthly law and order situation with IGs, DIGs, SSPs/SPs, at a meeting held at Tilak Hall, Vidhan Bhawan. She said that Principal Secretary Home and Director General of Police would hold division-wise review after this meeting. On one hand, good performance would be appreciated, on the other, those having a report, which is not good, would be issued special directives. She said that the reports received from Principal Secretaries and Coordinators indicated that there were many flaws. This needed a lot of improvements. She regretted that directives issued earlier had not been fully complied. Issuing instructions for further improvement in the law and order situation, Ms. Mayawati said that her government wanted an injustice-free, crime-free, fear-free and corruption-free system for the establishment of the rule of law. For this, the police administration would have to work with complete honesty and diligence. She said that the public had to take law into its hand during three situations - first, when the police acted carelessly, second- when the police was purchased and lastly, when it acted under political pressure. She said that in the past, due to the negligence of the police and its indifference in ensuring justice to the victim, people had taken law into their own hands, leading to the loss of government property. She said that recurrence of such incidents should not take place at any cost. She also said that when the public failed to get justice, the FIRs were not lodged promptly and when the police were hand and glove with the goons, then it took law into its hands. She said that some miscreants made their bid to breach the law and order situation because of political reasons. At the instance of opposition parties, attempts were made to disturb the law and order situation. She said this was not possible during her regime. The Chief Minister said that dilly-dallying in registering of FIR of any incident also affected law and order. Resentment among people brewed when the FIR of a serious incident was lodged under mild sections and the victims were harassed. While drawing attention to the recent incident of molestation in Maharajganj district, vandalism at police station and the murder of a police constable, she said that incidents of such type would have been avoided if the grievance of the victim’s case listened timely and strict action ensured against the guilty. She instructed that after adoption of prescribed procedure, the station house officer and the lady medical officer, guilty of laxity and cover-up be dismissed and sent to jail for committing grave offence. The Chief Minister has directed the IGs, DIGs, SSPs/SPs to take concrete measures for eradication of corruption in police station and removal of slackness in the police. She said that maneuvering for postings in police thanas was inexcusable. Police stations must not the categorised for the purpose of posting. She said that poor would not get justice if police stations were ’sold’. She directed the Principal Secretary Home and DGP to effectively curb corruption in the police department and undertake field tours to ensure improvement in the prevailing situation. She asked the police officers to improve their conduct and display an example of clean image. She said that they must remain committed to the ideals for which they had joined the police service. Ms. Mayawati said that officers were posted in this Government on the basis of their merit and capability. There was no scope for political interference of any kind with a view to establishing the rule of law. Expressing dissatisfaction over the incident of sending the two minor students to jail in Farrukhabad district, she warned the S.P. present in the meeting that such types of incidents should not be repeated. She said that this time S.P. was being spared after giving warning, but stern action would be taken, if this type of incident recurred. She said that human approach was needed at the time of taking action. She directed DIG Meerut and IG zone and SSP Ghaziabad to keep vigil on criminals and kidnappers of the area because of its contiguity to the national capital. The Chief Minister directed professional criminals and kidnappers should be rounded up immediately. She said that some incidents took place due to police collusion. Strong action needed to be taken against such policemen after identifying them. She directed to immediately take necessary action on the disappearance of children from Ghaziabad and nearby areas recently. She also directed IG, DIG zone for presenting the report in this connection. She issued directives to check incidents of robbery, loot and dacoities on trains. She said that professional criminals were behind such incidents. If the criminals were not arrested, it would be deemed that police was giving protection to them, she added. Ms. Mayawati directed that SC/ST Act should be used in an impartial and effective manner and asked them to ensure that atrocities were not committed on weaker sections of the society. SC/ST Act, should be genuinely used. It should also be ensured that the Act was not misused for political reason. The Chief Minister said that there was always an apprehension of terrorist strikes during national and religious festivals. Special alertness was needed on such occasions. She said that the people’s representatives of all parties should be given proper respect besides listening to them. No complaint in this regard would be tolerated. She directed DIGs and IGs to remain present at their offices from 10 a.m. to 12 noon for solving problems of the people’s problems. She asked them to listen to people’s problems and solve in an effective manner during tehsil diwas and thana diwas. The Chief Minister said that only IG zone and DIG range would attend the next meeting. The SSP and SP would not attend it. Likewise, Divisional Commissioners and Principal Secretaries and Secretaries would attend meetings on the review of development works. During the review, if serious complaints were received against the DMs/SPs, they would be called to Lucknow and warned. If improvement did not take place, stern action would be taken against them. She said that all the officers should play an important role in the improvement of law and order. On this occasion, the Cabinet Secretary Mr. Shashank Shekhar Singh, Chief Secretary Mr. A.K. Gupta, Principal Secretary Home Kunwar Fateh Bahadur, Pricipal Secretaries to C.M., DGP Mr. Vikram Singh were present besides other senior officers. **********
Dharmraj Nishad takes oath as Cabinet Minister
Lucknow : June 11, 2008 In a brief expansion of U.P. Cabinet, the Uttar Pradesh Governor Mr. T.V. Rajeswar administered the oath of office and secrecy to Mr. Dharmraj Nishad as Cabinet Minister in the presence of Chief Minister Ms. Mayawati in a simple function at Raj Bhawan here today. It may be recalled that Mr. Dharmraj Nishad is an M.L.A. from Katehri Assembly Constituency of Ambedkar Nagar District. The Cabinet Secretary Mr. Shashank Shekhar Singh conducted the programme of oath taking ceremony. On this occasion, Assembly Speaker Mr. Sukhdev Rajbhar, Members of the Cabinet, M.P.s, M.L.A.s were present, besides the Chief Secretary Mr. A.K. Gupta, Principal Secretary to C.M. Mr. Netram and other senior officers. ***********
Online edition of India’s National Newspaper Thursday, Jun 12, 2008
Mayawati blames police for attack
Special Correspondent
“Attack could have been averted”
Condemns “auction” of police stations
LUCKNOW: After sacking Minister of State for Fisheries, Jamuna Prasad Nishad, and later ordering his arrest for his alleged involvement in the Maharajganj police station incident, Uttar Pradesh Chief Minister Mayawati on Wednesday held the police responsible for the attack on the station. A constable was killed in the violence.
Apart from ordering the dismissal of the station in-charge for sweeping the incident under the carpet, she directed the authorities to take similar action against the medical officer.
The incident was the fallout of the rape of a girl. While the woman medical officer gave a clean chit to the accused, the medical board, constituted at the behest of Ms. Mayawati, confirmed rape.
Presiding over a law and order review meeting at the Tilak Hall here, the Chief Minister made no secret of her displeasure at the style of functioning of the police officers and the force.
Referring to the Maharajganj incident, she said had the police listened to the pleas of the aggrieved party and taken prompt action against the accused, the incident could have been averted. She said the refusal of the police to register FIRs and the oft-repeated practice of converting serious cases into ordinary ones caused resentment among the public.
“Auction” of police stations, a practice which has become an integral part of policing, was condemned by the Chief Minister. She directed the zonal IGs, DIGs, SSPs and SPs to ensure that the stations were not divided into categories for auctioning them. Under no circumstances should corruption be allowed to flourish at the station level.
In her address, the Chief Minister touched on grey areas that had led to the erosion of people’s faith in the police. Talking about the police-criminal nexus, she said many crimes were the result of this. In this context, the Chief Minister referred to the abduction of children in and around Ghaziabad recently. She directed the officers to submit a report.
She also mentioned the arrest of two minors under the Goonda Act in Farrukhabad district. Though the Farrukhabad SP was let off with a warning he was cautioned that a repeat of such incidents would entail strict action.
1. After having attamed awakenment and after having formulated his way, doubt arose in the mind of the Buddha. Should he go forth and preach his doctrine, or should he continue to devote himself to his own personal perfection? 2. He said to himself, “True, I have gained a new doctrine. But it is too difficult for the common man to accept it and follow it. It is too subtle even for the wise. 3. “It is hard for mankind to liberate itself from the entanglement of God and Soul. It is hard for mankind to give up its belief in rites and ceremonies. It is hard for mankind to give up its belief in Karma. 4. “It is hard for mankind to give up its belief in the immortality of the Soul, and accept my doctrine that the Soul as an independent entity does not exist and does not survive after death. 5. “Mankind is intent on its selfishness, and takes delight and pleasure in it. It is hard for mankind to accept my doctrine of righteousness overriding selfishness. 6. “If I were to teach my doctrine, and others did not understand it; or, understanding it, did not accept; or, accepting it, did not follow it, it would be weariness to others and a vexation to me. 7. “Why not remain a sanyasi away from the world, and use my gospel to perfect my own self?” he asked himself. “At least I can do good to myself.” 8. Thus as he reflected, his mind turned to inaction, not to teaching of the gospel. 9. Then Brahma Sahampati, knowing what was passing in the mind of the Buddha, thought, “Verily the world is being destroyed, verily the world is going to destruction, if the Tathagata, the fully aweakened, turns to inaction and not to teaching his doctrine.” 10. Filled with anxiety, Brahma Sahampati left the Brahma world and appeared before the Buddha. And arranging his upper robe on one shoulder, he bent down and with clasped hands said, “Thou art no longer Siddharth Gautama, Thou art Buddha. Thou art the Blessed One who is blessed with the fullest awakenment. Thou art the Tathagatha. How can thou refuse to awaken the world? How can thou refuse to save erring humanity? 11. “There are beings full of impurity that are falling away through not hearing the doctrine. 12. “As the Lord knows,” proceeded Brahma Sahampati, “Among the Magadhas arose in ancient times, doctrine impure, with many blemishes devised. 13. “Will not the Lord open for them the door of his immortal doctrine? 14. “As one upon a rocky mountain standing beholdeth all the people round about him, even thus, O thou, with wisdom distilled, ascending all, behold, look down, thou griefless one, upon those plunged in their griefs. 15. “Rise up, O hero, victor in battle, O caravan-leader, free from the debt of birth, go to the world and do not turn away from it. 16. “May the Lord in his compassion design to teach his gospel to men and to gods.” 17. “O Brahma, Eminent and Excellent among men, if I did not give public utterance to my gospel, it is because I perceived vexation,” was the reply of the Buddha. 18. Knowing that there was so much unhappiness in the world, the Buddha realised that it was wrong for him to sit as a sanyasi with folded arms and allow things to remain as they were. 19. Asceticism he found to be useless. It was vain to attempt to escape from the world. There is no escape from the world even for an ascetic. He realised that what is necessary is not escape from the world. What is necessary is to change the world and to make it better. 20. He realised that he left the world because there was so much conflict, resulting in misery and unhappiness, and for which he knew no remedy. If he could banish misery and unhappiness from the world by the propagation of his doctrine, it was his duty to return to the world and serve it, and not sit silent as the personification of inactive impassivity. 21. The Buddha therefore agreed to the request of Brahma Sahampati and decided to preach his doctrine to the world.
§ 2. Proclamation of Good News by Brahma Sahampati
1. Then, Brahma Sahampati, thinking, “I have been instrumental in persuading the Buddha to agree to preach his doctrine to the masses,” felt extremely happy. He saluted the Buddha, went round him passing to the right, took a look, and departed. 2. On his way back he kept on proclaiming to the world, “Rejoice at the glad tidings. The Buddha, our Lord, has found the root of all evil and unhappiness in the world. He knows the way out. 3. “The Buddha will bring comfort to the weary and sorrow-laden. He will give peace to those stricken by war. He will give courage to those who are broken in heart. He will give to those who are suppressed and oppressed, faith and hope. 4. “Ye that suffer from the tribulations of life, ye that have to struggle and endure, ye that yearn for justice, rejoice at the glad tidings. 5. “Heal your wounds, ye that are wounded. Eat your fill, ye that are hungry. Rest, ye that are weary, and quench your thirst, ye that are thirsty. Seek the light, ye that are in darkness. Be of good cheer, ye that are forlorn. 6. “In his doctrine there is love to create a longing to acknowledge those who are disowned or unowned; to the degraded there is the ennoblement ever present to raise them; to the disinherited and the downtrodden there is equality blazing forth their path to advancement. 7. “His doctrine is the doctrine of righteousness, and his aim is to establish the kingdom of righteousness on earth. 8. “His doctrine is the truth, the whole truth, and nothing but the truth. 9. “Blessed is the Buddha, for his is the path of reason, and his is the way of emancipation from superstition. Blessed is the Buddha who teaches the middle way. Blessed is the Buddha who teaches the law of righteousness. Blessed is the Buddha who teaches the peace of Nibbana. Blessed is the Buddha who preaches love, kindness, and fellowship to help fellow beings to obtain salvation.”
§ 3. Two Types of Conversion
1. In the Buddha’s scheme of things conversion has two meanings. 2. Conversion to the Order of Bhikkus, called Sangh. 3. Secondly, it means conversion of a householder as an Upasaka, or lay follower of the Buddha’s Dhamma. 4. Except on four points, there is no difference in the way of life of the Bhikku and the Upasaka. 5. An Upasaka remains a householder. A Bhikku becomes a homeless wanderer. 6. Both the Upasakas and the Bhikkus must observe in their life certain rules. 7. Here again to the Bhikku they are vows, the breach of which ends in punishment. To the Upasaka they are precepts. They must be observed to the best of his ability. 8. An Upasaka can have property. A Bhikku cannot have. 9. To become an Upasaka, there is no ceremony. 10. To become a Bhikku, he must undergo a ceremony called Upasampada. 11.The Buddha converted those who came to him according to their wish, either as Bhikku or as Upasaka. 12. An Upasaka could become a Bhikku whenever he felt like it. 13. And a Bhikku had to cease to be a Bhikku when he committed a breach of the major vows, or whenever he wished to give up his membership of the Order. 14. It must not be understood that the Buddha converted only those whose names occur in the following pages. 15. The instances are chosen only to show that he did not observe any distinction as to caste or sex in admitting persons to his Sangh or preaching his Dhamma.
UP teachers, principals to face flak for dismal results
ALLAHABAD: Alarmed over the dismal results of high school and intermediate classes this year, the Uttar Pradesh government has decided to take action against the principals and teachers of under performing schools.
State Minister for Secondary Education Rangnath Mishra has already sought a list of high schools and intermediate colleges where students have fared badly and actions may include transfers to far-off places and denial of salary increments, officials said.
“We have already identified nearly 3,000 government schools which have reported a pass rate of only 10-20 per cent,” Prabha Tripathi, the secretary of Uttar Pradesh Madhyamik Shiksha Parishad, said.
The results witnessed a sharp drop with nearly 60 per cent of around 26 lakh candidates failing in the high school examinations. The pass percentage of 40.07 per cent was a staggering 34.34 per cent less than the previous year. The proportion of those securing first division also shrunk by 9.7 per cent.
Similarly, the pass percentage of intermediate examinations stood at 65.05 per cent down from 89.34 per cent a year ago.
Yet another worrying trend noticed this year was the extremely high incidence of candidates choosing to drop out despite having secured registration to sit in the exams.
Around 1.15 lakh students chose not to sit in the intermediate exams while the figure exceeded two lakh in the case of high school candidates. In both cases, the rate of drop out had grown nearly 10 times of last year.
1. Going back to the sixth century B.C., Northern India did not form a single Sovereign State. 2. The country was divided into many States, some large, some small. Of these, some were monarchical and some non-monarchical. 3. The monarchical States were altogether sixteen in number. They were known by the name[s] of Anga, Magadha, Kasi, Kosala, Vriji, Malla, Chedi, Vatsa, Kuru, Panchala, Matsya, Saursena, Asmaka, Avanti, Gandhara, and Kambhoja. 4. The non-monarchical States were those of the Sakyas of Kapilvastu, the Mallas of Pava and Kushinara, the Lichhavis of Vaisali, the Videhas of Mithila, the Koliyas of Ramagam, the Bulis of Allakapa, the Kalingas of Resaputta, the Mauriyas of Pipphalvana, and the Bhaggas with their capital on Sumsumara Hill. 5. The monarchical States were known as Janapada, and the non-monarchical as Sangh or Gana. 6. Not much is known about the nature of the polity of the Sakyas of Kapilvatsu, whether it was republican or oligarchic. 7. This much, however, is definitely known, that there were many ruling families in the Republic of the Sakyas, and that they ruled in turns. 8. The head of the ruling family was known as Raja. 9. At the time of the birth of Siddharth Gautama, it was the turn of Suddhodana to be the Raja. 10. The Sakya State was situated in the northeast corner of India. It was an independent State. But at a later stage the King of Kosala had succeeded in establishing his paramountcy over it. 11. The result of this paramountcy was that the Sakya State could not exercise certain sovereign powers without the sanction of the King of Kosala. 12. Of the kingdoms then in existence, Kosala was a powerful kingdom. So was the kingdom of Magadha. Pasanedi, King of Kosala, and Bimbisara, King of Magadha, were the contemporaries of Siddharth Gautama.
§ 2. His Ancestry
1. The capital of the Sakyas was the city called Kapilavatsu, perhaps after the name of the great Rationalist Kapila. 2. There lived in Kapilavastu a Sakya, by name Jaya Sena. Sinahu was his son. Sinahu was married to Kaccana. Sinahu had five sons, Suddhodana, Dhotodana, Sakkodana, Suklodana, and Amitodana. Besides five sons, Sinahu had two daughters, Amita and Pamita. 3. The Gotra of the family was Aditya. 4. Suddhodana was married to Mahamaya. Her father’s name was Anjana, and mother’s Sulakshana. Anjana was a Koliya, and was residing in the village called Devadaha. 5. Suddhodana was a man of great military prowess. When Suddhodana had shown his martial powers, he was allowed to take a second wife, and he chose Mahaprajapati. She was the elder sister of Mahamaya. 6. Suddhodana was a wealthy person. The lands he held were very extensive, and the retinue under him was very large. He employed, it is said, one thousand ploughs to till the land he owned. 7. He lived quite a luxurious life and had many palaces.
§ 3. His Birth
1. To Suddhodana was born Siddharth Gautama, and this was the manner of Gautama’s birth. 2. It was a custom among the Sakyas to observe an annual midsummer festival which fell in the month of Ashad. It was celebrated by all the Sakyas throughout the State, and also by the members of the ruling family. 3. It was the usual practice to celebrate the festival for seven days. 4. On one occasion Mahamaya decided to observe the festival with gaiety, with splendour, with flowers, with perfume, but without drinking intoxicants. 5. On the seventh day she rose early, bathed in scented water, bestowed a gift of 4,00,000 pieces of money as alms, adorned herself with all precious ornaments, ate [the] choicest food, took upon herself the fast-day vows, and entered the splendidly adorned royal bedchamber to sleep. 6. That night Suddhodana and Mahamaya came together, and Mahamaya conceived. Lying on the royal bed, she fell asleep. While asleep she had a dream. 7. In her dreams she saw that the four world-guardians raised her as she was sleeping on her bed and carried her to the tableland of the Himalayas, placed her under a great sal tree, and stood on one side. 8. The wives of the four world-guardians then approached, and took her to the lake Mansarovar. 9. They bathed her, robed her in a dress, anointed her with perfumes, and decked her with flowers in a manner fit to meet some divinity. 10. Then a Bodhisatta, by name Sumedha, appeared before her saying, “I have decided to take my last and final birth on this earth, will you consent to be my mother?” She said, “Yes, with great pleasure.” At this moment Mahamaya awoke. 11. Next morning Mahamaya told her dream to Suddhodana. Not knowing how to interpret the dream, Suddhodana summoned eight Brahmins who were most famous in divination. 12. They were Rama, Dhaga, Lakkana, Manti, Yanna, Suyama, Subhoga, and Sudatta and prepared for them a befitting reception. 13. He caused the ground to be strewn with festive flowers, and prepared high seats for them. 14. He filled the bowls of the Brahmins with gold and silver, and fed them on cooked ghee, honey, sugar, and excellent rice and milk. He also gave them other gifts, such as new clothes and tawny cows. 15. When the Brahmins were propitiated, Suddhodana related to them the dream Mahamaya had [had], and said, ” Tell me what it means.” 16. The Brahmins said, “Be not anxious. You will have a son, and if he leads a householder’s life he will become a universal monarch, and if he leaves his home and goes forth into a homeless state, and becomes a sanyasi, he will become a Buddha, a dispeller of illusions in the world.” 17. Bearing the Bodhisatta in her womb like oil in a vessel for ten lunar months, Mahamaya, as her time of delivery was coming nearer, desired to go to her parents’ home for delivery. Addressing her husband, she said, ” I wish to go to Devadaha, the city of my father.” 18. “Thou knowest that thy wishes will be done,” replied Suddhodana. Having seated her in a golden palanquin borne by couriers, he sent her forth with a great retinue to her father’s house. 19. Mahamaya, on her way to Devadaha, had to pass through a pleasure-grove of sal trees and other trees, flowering and non-flowering. It was known as the Lumbini Grove. 20. As the palanquin was passing through it, the whole Lumbini Grove seemed like the heavenly Cittalata grove or like a banqueting pavilion adorned for a mighty king. 21. From the roots to the tips of the branches the trees were loaded with fruits, flowers and numberless bees of the fine colours, uttering curious sounds, and flocks of various kinds of birds, singing sweet melodies. 22. Witnessing the scene, there arose a desire in the heart of Mahamaya for halting and sporting therein for a while. Accordingly she told the couriers to take her in[to] the sal-grove and wait there. 23. Mahamaya alighted from her palanquin and walked up to the foot of a royal sal tree. A pleasant wind, not too strong, was blowing, and the boughs of the trees were heaving up and down, and Mahamaya felt like catching one of them. 24. Luckily one of the boughs heaved down sufficiently low to enable her to catch it. So she rose on her toes and caught the bough. Immediately she was lifted up by its upward movement, and being shaken, she felt the pangs of childbirth. While holding the branch of the sal tree she was delivered of a son in a standing position. 25. The child was born in the year 563 B.C. on the Vaishakha Paurnima day. 26. Suddhodana and Mahamaya were [=had been] married for a long time. But they had no issue. Ultimately [=finally] when a son was born to them, his birth was celebrated with great rejoicing, with great pomp and ceremony, by Suddhodana and his family and also by the Sakyas. 27. At the time of the birth of the child it was the turn of Suddhodana to be the ruler of Kapilavatsu, and as such [he] was in the enjoyment of the title of Raja. Naturally the boy was called Prince.
§ 4. Visit by Asita
1. At the moment when the child was born, there dwelt on the Himalayas a great sage named Asita. 2. Asita heard that the gods over the space of the sky were shouting the word “Buddha” and making it resound. He beheld them waving their garments and coursing hither and thither in delight. He thought, what if I were to go and find out the land in which he was born? 3. Surveying with his divine eyes the whole of the Jambudvipa, Asita saw that a boy was born in the house of Suddhodana, shining with all brilliance, and that it was over his birth that the gods were excited. 4. So the great sage Asita, with his nephew Nardatta, rose up and came to the abode of Raja Suddhodana, and stood at the door of his palace. 5. Now Asita, the sage, saw that at the door of Suddhodana’s palace many hundred thousand beings had assembled. So he approached the door-keeper and said, “Go, man, inform the Raja that a sage is standing at the door.” 6. Then the door-keeper approached Suddhodana and with clasped hands said, “Know, O Raja, that an aged sage, old and advanced in years, stands at the door, and says that he desires to see you.” 7. The king prepared a seat for Asita and said to the door-keeper, “Let the sage enter.” So coming out of the palace the door-keeper said to Asita, “Please go in.” 8. Now Asita approached King Suddhodana and, standing in front of him, said, “Victory, Victory, O Raja, may you live long, and rule thy kingdom righteously.” 9. Then Suddhodana in reverence to Asita fell at his feet and offered him the seat; and seeing him seated in comfort, Suddhodana said, “I do not remember to have seen thee before this, O Sage! With what purpose has thou come hither? What is the cause?” 10. Thereupon Asita said to Suddhodana, “A son is born to thee, O Raja! Desiring to see him, have I come.” 11. Suddhodana said, “The boy is asleep, O Sage! Will you wait for a while? ” The sage said, “Not long, O King, do such great beings sleep. Such good beings are by nature wakeful.” 12. Then did the child, out of compassion for Asita, the great sage, make a sign of awaking. 13. Seeing that the child had become awake, Suddhodana took the boy firmly in both hands and brought him into the presence of the sage. 14. Asita, observing the child, beheld that it was endowed with the thirty-two marks of a great man and adomed with the eighty minor marks, his body surpassing that of Sakra [and] Brahma, and his aura surpassing them a hundred thousand-fold [he] breathed forth this solemn utterance, “Marvellous, verily, is this person that has appeared in the world,” and rising from his seat clasped his hands, fell at his feet, made a rightwise circuit round, and taking the child in his own hand stood in contemplation. 15. Asita knew the old well-known prophecy that anyone endowed with the thirty-two marks of a great man, as Gautama was, has two careers open to him, and no third. “If he becomes a householder, he will become a universal monarch. But if he goes forth from the home to a homeless life, he will become a fully enlightened Buddha.” 16. Asita was sure that the child would not remain a householder. 17. And looking at the child he wept, and shedding tears, sighed deeply. 18. Suddhodana beheld Asita shedding tears, and sighing deeply. 19. Beholding him thus weeping, the hair of his body rose, and in distress Suddhodana said to Asita, “Why, O Sage, dost thou weep and shed tears, and sigh so deeply? Surely, there is no misfortune in store for the child.” 20. At this Asita said to the Raja, “O King, I weep not for the sake of the child. There will be no misfortune for him. But I weep for myself.” 21. “And why?” asked Suddhodana. Asita replied, “I am old, aged, advanced in years, and this boy will without doubt become a Buddha and attain supreme and complete enlightenment; and having done so, will turn the supreme wheel of the Doctrine that has not been turned before him by any other being in the world; for the weal and happiness of the world will he teach his Doctrine.” 22. “The religious life, the Doctrine, that he will proclaim will be good in the beginning, good in the middle, good in the end, complete in the letter and the spirit, whole and pure.” 23. “Just as an Oudumbara flower at some time and place arises in the world, even so at some time and place, after countless cycles, revered Buddhas arise in the world. So also, O Raja! this boy will without doubt obtain supreme, complete enlightenment, and having done so will take countless beings across the ocean of sorrow and misery to a state of happiness.” 24. ” But I shall not see that Buddha. Hence, O Raja, I weep, and in sadness I sigh deeply, for I shall not be able to reverence him.” 25. The king thereafter offered to the great sage Asita and Nardatta, his nephew, suitable food, and having given him robes, made a rightwise circuit round him. 26. Thereupon Asita said to Nardatta, his nephew, “When thou shalt hear, Nardatta, that the child has become a Buddha, then go and take refuge in his teachings. This shall be for thy weal and welfare and happiness.” So saying, Asita took leave of the Raja and departed for his hermitage.
§ 5. Death of Mahamaya
1. On the fifth day, the ceremony of name-giving took place. The name chosen for the child was Siddharth. His clan name was Gautama. Popularly, therefore, he came to be called Siddharth Gautama. 2. In the midst of rejoicing over the birth and the naming of the child, Mahamaya suddenly fell ill, and her illness became very serious. 3. Realising that her end was near, she called Suddhodana and Prajapati to her bedside and said, ” I am sure that the prophecy made by Asita about my son will come true. My regret is that I will not live to see it fulfilled.” 4. “My child will soon be a motherless child. But I am not worried in the least as to whether after me my child will be carefully nursed, properly looked after, and brought up in a manner befitting his future.” 5. “To you, Prajapati, I entrust my child; I have no doubt that you will be to him more than his mother.” 6. “Now do not be sorry. Permit me to die. God’s call has come, and His messengers are waiting to take me.” So saying, Mahamaya breathed her last. Both Suddhodana and Prajapati were greatly grieved and wept bitterly. 7. Siddharth was only seven days old when his mother died. 8. Siddharth had a younger brother, by name Nanda. He was the son of Suddhodana, born to Mahaprajapati. 9. He had also several cousins, Mahanama and Anuruddha, sons of his uncle Suklodan; Ananda, son of his uncle Amitodan; and Devadatta, son of his aunt Amita. Mahanama was older than Siddharth, and Ananda was younger. 10. Siddharth grew up in their company.
§ 6. Childhood and Education
1. When Siddharth was able to walk and speak, the elders of the Sakyas assembled and asked Suddhodana that the boy should be taken to the temple of the village goddess Abhya. 2. Suddhodana agreed, and asked Mahaprajapati to dress the boy. 3. While she was doing so the child Siddharth, with a most sweet voice, asked his aunt where he was being taken. On learning that he was being taken to the temple, he smiled. But he went, conforming to the custom of the Sakyas. 4. At the age of eight, Siddharth started his education. 5. Those very eight Brahmins whom Suddhodana had invited to interpret Mahamaya’s dream, and who had predicted his future, were his first teachers. 6. After they had taught him what they knew, Suddhodana sent for Sabbamitta of distinguished descent and of high lineage in the land of Uddikka, a philologist and grammarian, well read in the Vedas, Vedangas, and Upanishads. Having poured out water of dedication from a golden vase, Suddhodana handed over the boy to his charge, to be taught. He was his second teacher. 7. Under him Gautama mastered all the philosophic systems prevalent in his day. 8. Besides this, he had learned the science of concentration and meditation from one Bhardawaj, a disciple of Alara Kalam, who had his ashram at Kapilavatsu.
§ 7. Early Traits
1. Whenever he went to his father’s farm and found no work, he repaired to a quiet place, and practised meditation. 2. While everything for the cultivation of the mind was provided, his education in the military science befitting a Kshatriya was not neglected. 3. For Suddhodana was anxious not to make the mistake of having cultivated the mind of his son at the cost of his manliness. 4. Siddharth was of kindly disposition. He did not like exploitation of man by man. 5. Once he went to his father’s farm with some of his friends, and saw the labourers ploughing the land, raising bunds, cutting trees, etc., dressed in scanty clothes under a hot burning sun. 6. He was greatly moved by the sight. 7. He said to his friends, can it be right that one man should exploit another? How can it be right that the labourer should toil, and the master should live on the fruits of his labour? 8. His friends did not know what to say. For they believed in the old philosophy of life that the worker was born to serve, and that in serving his master he was only fulfilling his destiny. 9. The Sakyas used to celebrate a festival called Vapramangal. It was a rustic festival performed on the day of sowing. On this day, custom had made it obligatory on every Sakya to do ploughing personally. 10. Siddharth always observed the custom, and did engage himself in ploughing. 11. Though a man of learning, he did not despise manual labour. 12. He belonged to a warrior class, and had been taught archery and the use of weapons. But he did not like causing unnecessary injury. 13. He refused to join hunting parties. His friends used to say, “Are you afraid of tigers?” He used to retort by saying, “I know you are not going to kill tigers, you are going to kill harmless animals such as deer and rabbits.” 14. “If not for hunting, come to witness how accurate is the aim of your friends,” they said. Even such invitations Siddharth refused, saying, “I do not like to see the killing of innocent animals.” 15. Prajapati Gautami was deeply worried over this attitude of Siddharth. 16. She used to argue with him, saying, “You have forgotten that you are a Kshatriya and fighting is your duty. The art of fighting can be learned only through hunting, for only by hunting can you learn how to aim accurately. Hunting is a training ground for the warrior class.” 17. Siddharth often used to ask Gautami, “But, mother, why should a Kshatriya fight? And Gautami used to reply, “Because it is his duty.” 18. Siddharth was never satisfied by her answer. He used to ask Gautami, “Tell me, how can it be the duty of man to kill man?” Gautami argued, “Such an attitude is good for an ascetic. But Kshatriyas must fight. If they don’t, who will protect the kingdom?” 19. “But mother! If all Kshatriyas loved one another, would they not be able to protect their kingdom without resort to killing?” Gautami had to leave him to his own opinion. 20. He tried to induce his companions to join him in practising meditation. He taught them the proper pose. He taught them to fix their mind on a subject. He advised them to select such thoughts as “May I be happy, may my relations be happy, may all living animals be happy.” 21. But his friends did not take the matter seriously. They laughed at him. 22. On closing their eyes, they could not concentrate on their subject of meditation. Instead, some saw before their eyes deer for shooting or sweets for eating. 23. His father and his mother did not like his partiality for meditation. They thought it was so contrary to the life of a Kshatriya. 24. Siddharth believed that meditation on right subjects led to development of the spirit of universal love. He justified himself by saying, “When we think of living things, we begin with distinction and discrimination. We separate friends from enemies, we separate animals we rear from human beings. We love friends and domesticated animals and we hate enemies and wild animals.” 25. “This dividing line we must overcome. and this we can do when we in our contemplation rise above the limitations of practical life.” Such was his reasoning. 26. His childhood was marked by the presence of [a] supreme sense of compassion. 27. Once he went to his father’s farm. During recess he was resting under a tree. enjoying the peace and beauty of nature. While [he was] so seated, a bird fell from the sky just in front of him. 28. The bird had been shot at by an arrow which had pierced its body, and was fluttering about in great agony. 29. Siddharth rushed to the help of the bird. He removed the arrow, dressed its wound, and gave it water to drink. He picked up the bird, came to the place where he was [=had been] seated, and wrapped up the bird in his upper garment and held it next to his chest to give it warmth. 30. Siddharth was wondering who could have shot this innocent bird. Before long there came his cousin Devadatta, armed with all the implements of shooting. He told Siddharth that he had shot a bird flying in the sky, the bird was wounded but it flew some distance and fell somewhere there, and asked him if he had seen it. 31. Siddharth replied in the affirmative and showed him the bird, which had by that time [had] completely recovered. 32. Devadatta demanded that the bird be handed over to him. This Siddharth refused to do. A sharp argument ensued between the two. 33. Devadatta argued that he was the owner of the bird, because by the rules of the game, he who kills a game becomes the owner of the game. 34. Siddharth denied the validity of the rule. He argued that it is only he who protects that has the right to claim ownership. How can he who wants to kill be the owner? 35. Neither party would yield. The matter was referred to arbitration. The arbitrator upheld the point of view of Siddharth Gautama. 36. Devadatta became his permanent enemy. But Gautama’s spirit of compassion was so great that he preferred to save [=saving] the life of an innocent bird to securing the goodwill of his cousin. 37. Such were the traits of character found in the early life of Siddharth Gautama.
§ 8. Marriage
1. There was a Sakya by name Dandapani. Yeshodhara was his daughter. She was well known for her beauty and for her ’sila’. 2. Yeshodhara had reached her sixteenth year, and Dandapani was thinking about her marriage. 3. According to custom Dandapani sent invitations to young men of all the neighbouring countries, for the Swayamvar of his daughter. 4. An invitation was also sent to Siddharth Gautama. 5. Siddharth Gautama had completed his sixteenth year. His parents also were equally anxious to get him married. 6. They asked him to go to the Swayamvar and offer his hand to Yeshodhara. He agreed to follow his parents’ wishes. 7. From amongst the young men Yeshodhara’s choice fell on Siddharth Gautama. 8. Dandapani was not very happy. He felt doubtful about the success of the marriage. 9. Siddharth, he felt, was addicted to the company of saints and sages. He preferred loneliness. How could he be a successful householder? 10. Yeshodhara, who was determined to marry none but Siddharth, asked her father whether to be in the company of saints and sages was a crime. She did not think it was. 11. Knowing her daughter’s determination to marry no one but Siddharth Gautama, the mother of Yeshodhara told Dandapani that he must consent. Dandapani did. 12. The rivals of Gautama were not only disappointed, but felt that they were insulted. 13. They wanted that in fairness to them, Yeshodhara should have applied some test for her selection. But she did not. 14. For the time being they kept quiet, believing that Dandapani would not allow Yeshodhara to choose Siddharth Gautama, so that their purpose would be served. 15. But when Dandapani failed, they made bold and demanded [=to demand] that a test of skill in archery be prescribed. Dandapani had to agree. 16. At first Siddharth was not prepared for this. But Channa, his charioteer, pointed out to him what disgrace his refusal would bring upon his father, upon his family, and upon Yeshodhara. 17. Siddharth Gautama was greatly impressed by this argument, and agreed to take part in the contest. 18. The contest began. Each candidate showed his skill in turn. 19. Gautama’s turn came last. But his was the highest marksmanship. 20. Thereafter the marriage took place. Both Suddhodana and Dandapani were happy. So was [=were] Yeshodhara and Mahaprajapati. 21. After a long term of married life Yeshodhara gave birth to a son. He was named Rahula.
§ 9. Father’s Plans to Save His Son
1. While the king was happy to see his son married, and thus enter[ing] the life of a householder, the prophecy of the sage Asita continued to haunt him. 2. To prevent the prophecy from coming true, he thought of getting him engrossed in the pleasures and carnal joys of life. 3. With this object in view, Suddhodana built three luxurious palaces for his son to live in, one for summer, one for the rainy season, and one for winter, furnished with all the requirements and excitements for a full amorous life. 4. Each palace was surrounded by an extensive garden beautifully laid out with all kinds of trees and flowers. 5. In consultation with his family priest Udayin, he thought of providing a harem for the prince with very beautiful inmates. 6. Suddhodana then told Udayin to advise the girls how to go about the business of winning over the prince to the pleasures of life. 7. Having collected the inmates of the harem, Udayin first advised them how they should win over the prince. 8. Addressing them he said, “Ye are all skilled in all the graceful arts, ye are proficient in understanding the language of amorous sentiments, ye are possessed of beauty and gracefulness, ye are thorough masters in your own styles. 9. “With these graces of yours, ye are able to move even sages who have lost all their desires, and to ensnare even the gods, who are charmed by heavenly nymphs. 10. “By your skill in expressing the heart’s feelings, by your coquetry, your grace, and your perfect beauty, ye are able to enrapture even women–how much more easily, men. 11. “Thus, skilled as ye are, each set in your own proper sphere, it should not be beyond your reach to captivate and capture the prince and hold him in your bondage. 12. “Any timid action on your part would be fit for new brides whose eyes are closed through shame. 13. “What though this hero be great by his exalted glory, yet ‘great is the might of woman’. Let this be your firm resolve. 14. “In olden time a great seer, hard to be conquered even by gods, was spurned by a harlot, the beauty of Kasi, planting her feet upon him. 15. “And the great seer Visvamitra, though plunged in a profound penance, was carried captive for ten years in the forests by the nymph Ghritaki. 16. “Many such seers as these have women brought to naught–how much more, then, a delicate prince in the first flower of his age? 17. “This being so, boldly put forth your efforts, that the posterity of the king’s family may not be turned away from him. 18. “Ordinary women captivate simple men; but they are truly women, who subdue the nature of high and hard.”
§ 10. The Failure of the Women to Win the Prince
1. Having heard these words of Udayin, the women, stung to the heart, rose even above themselves for the conquest of the prince. 2. But even with their brows, their glances, their coquetries, their smiles, their delicate movements, the girls of the harem did not feel sure of themselves. 3. But they soon regained their confidence through the command of the family priest and the gentle temperament of the prince, and through the power of intoxication and of love. 4. The women then set upon their task and made the prince wander in the woods like an elephant in the forests of Himavat, accompanied by a herd of females. 5. Attended by women, he shone in that pleasant grove, as the sun surrounded by Apsaras in his royal garden. 6. There, some of them, urged by passion, pressed him with their full, firm bosoms in gentle collisions. 7. Others violently embraced him after pretending to stumble, then leaning on him with their shoulders drooping down, and with their gentle creeper-like arms. 8. Others with their mouths smelling of spirituous liquor, their lower lips red like copper, whispered in bis ear, “Let my secret be heard.” 9. Others, all wet with unguents, as if giving him a command, clasped his hand eagerly and said, “Perform thy rites of. adoration here.” 10. Another, with her blue garments continually slipping down in pretended intoxication, stood conspicuous with her tongue visible, like the night with its lightning lashing. 11. Others, with their golden ones tinkling, wandered about here and there, showing him their bodies veiled with thin cloth. 12. Others leaned, holding a mango bough in hand, displaying their bosoms like golden jars. 13. Some, coming from a lotus bed, carrying lotuses and with eyes like lotuses, stood like the lotus goddess Padma, by the side of that lotus-faced prince. 14. Another sang a sweet song easily understood, and with the proper gesticulations, rousing him, self-subdued though he was, by her glance, as saying, “O how thou art deluded!” 15. Another, having armed herself with her bright face, with its brow drawn to its full, imitated his action, as playing the hero. 16. Another, with beautiful, full bosoms, and having her earrings waving in the wind, laughed loudly at him, as if saying, “Catch me, sir, if you can!” 17. Some, as he was going away, bound him with strings of garlands; others punished him with words like an elephant-driver’s hook, gentle yet reproachful. 18. Another, wishing to argue with him, seizing a mango spray, asked, all bewildered with passion, “‘This flower, whose is it?” 19. Another, assuming a gait and attitude like that of a man, said to him, “You who are conquered. by a woman, go and conquer this earth!” 20. Then another, with rolling eyes, smelling a blue lotus, thus addressed the prince with words slightly indistinct in her excitement: 21. “See, my lord, this mango covered with its honey-scented flowers, where the bird kokila sings, as if imprisoned in a golden cage. 22. “Come and see this Asoka tree, which augments lovers’ sorrows, where the bees make a noise as if they were scorched by fire. 23. “Come and see this Tilaka tree, embraced by a slender mango branch, like a man in a white garment by a woman decked with yellow ungents. 24. “Behold the kurubaka in flower, bright like fresh resin-juice, which bends down as if it felt reproached by the colour of women’s nails. 25. “Come and see this young Asoka, covered all over with new shoots, which stands as if it were ashamed at the beauty of our hands. 26. “See this lake surrounded by the Sinduvara shrubs growing on its banks, like a fair woman reclining, clad in fine white cloth. 27. “See the imperial power of females–yonder Ruddygoose in the water goes behind his mate, following her like a slave. 28. “Come and listen to the notes of the intoxicated Cuckoo as he sings, while another cuckoo sings as if consenting wholly without care. 29. “Would that thine was the intoxication of the birds which the spring produces, and not the thought of a thinking man, ever pondering how wise he is!” 30. Thus these young women, their souls carried away by love, assailed the prince with all kinds of stratagems. 31. But although thus attacked, he, having his sense guarded by self-control; neither rejoiced nor smiled. 32. Having seen them in their real condition, the Prince pondered with an undisturbed and steadfast mind. 33. “What is it that these women lack, that they perceive not that youth is fickle? For old age will destroy whatever beauty has.” 34. This round of blandishment went on for months and years with no results.
§ 11. The Prime Minister’s Admonition to the Prince
1. Udayin realized that the girls had failed, and that the Prince had shown no interest in them. 2. Udayin, well skilled in the rules of policy, thought of talking to the prince. 3. Meeting the prince all alone, Udayin said, “Since I was appointed by the king as a fitting friend for thee, therefore I wish to speak to thee in the friendliness of my heart.” So began Udayin. 4. “To hinder from what is disadvantageous, to urge to do what is advantageous, and not to forsake in misfortune, these are the three marks of a friend. 5. “If I, after having promised my friendship, were not to heed when thou turnest away from the great end of man, there would be no friendship in me. 6. “It is right to woo a woman even by guile; this is useful both for getting rid of shame and for one’s own enjoyment. 7. “Reverential behaviour and compliance with her wishes are what bind a woman’s heart; good qualities truly are a cause of love, and women love respect. 8. “Wilt thou not then, O large-eyed prince, even if thy heart is unwilling, seek to please them with a courtesy worthy of this beauty of thine? 9. “Courtesy is the balm of women, courtesy is the best ornament; beauty without courtesy is like a grove without flowers. 10. “But of what use is courtesy by itself? Let it be assisted by the heart’s feelings; surely, when worldly objects so hard to attain are in the grasp, thou wilt not despise them. 11. “Knowing that pleasure was the best of objects, even the god Purandara (Indra) wooed in olden times Ahalya, the wife of the saint Gautama. 12. “So too Agastya wooed Rohini, the wife of Soma; and therefore, as Sruti saith, a like thing befell Lopamudra. 13. “The great ascetic Brihaspati begot Bharadwaja on Mamata the daughter of the Maruta, the wife of Autathya. 14. “The Moon, the best of offerers, begat Buda of divine nature on the spouse of Vrihaspati, as she was offering a libation. 15. “So too in old times Parasara, overpowered by passion on the banks of the Yamuna, lay with the maiden Kali, who was the daughter of the son of Varuna. 16. “The sage Vasishtha through lust begot a son, Kapinglada, on Akshmala, a despised low-caste woman. 17. “And the seer-king Yayat, even when the vigour of his prime was gone, sported in the Kaitrartha forest with the Apsara Visvaki. 18. “And the Kaurava king Pandu, though he knew that intercourse with his wife would end in death, yet overcome by the beauty and good qualities of Madri, yielded to the pleasures of love. 19. “Great heroes such as these pursued even contemptible desires for the sake of pleasure, how much more so when they are praiseworthy of their kind? 20. “And yet thou, a young man, possessed of strength and beauty, despisest enjoyments which rightly belong to thee and to which the whole world is devoted.”
§ 12. The Prince’s Reply to the Prime Minister
1. Having heard these specious words of his, well-supported by sacred tradition, the prince made reply, in a voice like the thundering of a cloud: 2. “This speech manifesting affection is well-befitting in thee; but I will convince thee as to where thou wrongly judgest me. 3. “I do not despise worldly objects, I know that all mankind is bound up therein. But remembering that the world is transitory, my mind cannot find pleasure in them. 4. “Yet even though this beauty of women were to remain perpetual, still delight in the pleasures of desires would not be worthy of the wise man. 5. “And as for what thou sayest as to even those great men having become victims to desire, do not be led away by them; for destruction was also their lot. 6. “Real greatness is not to be found there, where there is destruction, or where there is attachment to earthly objects, or a want of self-control. 7. “And when thou sayest, ‘Let one deal with women by guile’, I know about guile, even if it be accompanied with courtesy. 8. “That compliance too with a woman’s wishes pleases me not, if truthfulness be not there; if there be not a union with one’s whole soul and nature, then ‘out upon it’ say I. 9. “A soul overpowered by passion, believing in falsehood, carried away by attachment and blind to the faults of its objects, what is there in it worth being deceived? 10. “And if the victims of passion do deceive one another, are not men unfit for women to look at and women for men? 11. “Since then these things are so, thou surely wouldst not lead me astray into ignoble pleasures.” 12. Udayin felt silenced by the firm and strong resolve of the prince and reported the matter to his father. 13. Suddhodana, when he heard how his son’s mind turned away from all objects of sense, could not sleep all that night. Like an elephant with an arrow in his heart, he was full of pain. 14. He and his ministers spent much of their time in consultation, hoping to find some means to draw Siddharth to the pleasures of carnal life, and thus to dissuade him from the likely turn which he may [=might] give to his life. But they found no other means besides those they had tried. 15. And the seraglio of women, wearing their garlands and ornaments in vain, with their graceful arts and endearments all fruitless, concealing their love deep in their hearts, was disbanded.
§ 13. Initiation into the Sakya Sangh
1. The Sakyas had their Sangh. Every Sakya youth above twenty had to be initiated into the Sangh and be a member of the Sangh. 2. Siddharth Gautama had reached the age of twenty. It was time for him to be initiated into the Sangh and become a member thereof. 3. The Sakyas had a meeting-house which they called Sansthagar. It was situated in Kapilavatsu. The session of the Sangh was also held in the Sansthagar. 4. With the object of getting Siddharth initiated into the Sangh, Suddhodana asked the Purohit of the Sakyas to convene a meeting of the Sangh. 5. Accordingly the Sangh met at Kapilavatsu in the Sansthagar of the Sakyas. 6. At the meeting of the Sangh, the Purohit proposed that Siddharth be enrolled as a member of the Sangh. 7. The Senapati of the Sakyas then rose in his seat and addressed the Sangh as follows, “Siddharth Gautama, born in the family of Suddhodana of the Sakya clan, desires to be a member of the Sangh. He is twenty years of age and is in every way fit to be a member of the Sangh. I, therefore, move that he be made a member of the Sakya Sangh. Pray, those who are against the motion speak.” 8. No one spoke against it. “A second time do I ask those who are against the motion to speak,” said the Senapati. 9. No one rose to speak against the motion. Again the Senapati said, “A third time do I ask those who are against the motion to speak.” 10. Even for the third time no one spoke against it. 11. It was the rule of procedure among the Sakyas that there could be no debate without a motion, and no motion could be declared carried unless it was passed three times. 12. The motion of the Senapati having been carried three times without opposition, Siddharth was declared to have been duly admitted as a member of the Sakya Sangh. 13. Thereafter the Purohit of the Sakyas stood up and asked Siddharth to rise in his place. 14. Addressing Siddharth, he said, “Do you realize that the Sangh has honoured you by making you a member of it?” “I do, sir,” replied Siddharth. 15. “Do you know the obligation of membership of the Sangh?” “I am sorry, sir, I do not. But I shall be happy to know them, sir,” said Siddharth. 16. “I shall first tell you what your duties as a member of the Sangh are ” said the Purohit and he then related them one by one:” (1) You must safeguard the interests of the Sakyas by your body, mind and money. (2) You must not absent yourself from the meetings of the Sangh. (3) You must without fear or favour expose any fault you may notice in the conduct of a Sakya. (4) You must not be angry if you are accused of an offence, but confess if you are guilty or state if you are innocent.” 17. Proceeding, the Purohit said, “I shall next tell you what will disqualify you for membership of the Sangh: (1) You cannot remain a member of the Sangh if you commit rape. (2) You cannot remain a member of the Sangh if you commit murder. (3) You cannot remain a member of the Sangh if you commit theft. (4) You cannot remain a member of the Sangh if you are guilty of giving false evidence.” 18. “I am grateful to you, sir,” said Siddharth, “for telling me the rules of discipline of the Sakya Sangh. I assure you I will do my best to follow them in letter and in spirit.”
§ 14. Conflict with the Sangh
1. Eight years had passed by since Siddharth was made a member of the Sakya Sangh. 2. He was a very devoted and steadfast member of the Sangh. He took the same interest in the affairs of the Sangh as he did in his own. His conduct as a member of the Sangh was exemplary, and he had endeared himself to all. 3. In the eighth year of his membership, an event occurred which resulted in a tragedy for the family of Suddhodana and a crisis in the life of Siddharth. 4. This is the origin of the tragedy. 5. Bordering on the State of the Sakyas was the State of the Koliyas. The two kingdoms were divided by the river Rohini. 6. The waters of the Rohini were used by both the Sakyas and the Koliyas for irrigating their fields. Every season there used to be disputes between them as to who should take the water of the Rohini first, and how much. These disputes resulted in quarrels and sometimes in affrays. 7. In the year when Siddharth was twenty-eight, there was a major clash over the waters between the servants of the Sakyas and the servants of the Koliyas. Both sides suffered injuries. 8. Coming to know of this, the Sakyas and the Koliyas felt that the issue must be settled once for all by war. 9. The Senapati of the Sakyas, therefore, called a session of the Sakya Sangh to consider the question of declaring war on the Koliyas. 10. Addressing the members of the Sangh, the Senapati said, “Our people have been attacked by the Koliyas and they had to retreat. Such acts of aggression by the Koliyas have taken place more than once. We have tolerated them so far. But this cannot go on. It must be stopped, and the only way to stop it is to declare war against the Koliyas. I propose that the Sangh do declare war on the Koliyas. Those who wish to oppose may speak.” 11. Siddharth Gautama rose in his seat and said, “I oppose this resolution. War does not solve any question. Waging war will not serve our purpose. It will sow the seeds of another war. The slayer gets a slayer in his turn; the conqueror gets one who conquers him; a man who despoils is despoiled in his turn.” 12. Siddharth Gautama continued, “I feel that the Sangh should not be in hase to declare war on the Koliyas. Careful investigation should be made to ascertain who is the guilty party. I hear that our men have also been aggressors. If this be true, then it is obvious that we too are not free from blame.” 13. The Senapati replied, “Yes, our men were the aggressors. But it must not be forgotten that it was our turn to take the water first.” 14. Siddharth Gautama said, “This shows that we are not completely free from blame. I therefore propose that we elect two men from us, and the Koliyas should be asked to elect two from them, and the four should elect a fifth person, and these should settle the dispute.” 15. The amendment moved by Siddharth Gautama was duly seconded. But the Senapati opposed the amendment, saying, “I am sure that this menace of the Koliyas will not end unless they are severely punished.” 16. The resolution and the amendment had therefore to be put to vote. The amendment moved by Siddharth Gautama was put first. It was declared lost by an overwhelming majority. 17. The Senapati next put his own resolution to vote. Siddharth Gautama again stood up to oppose it. “I beg the Sangh,” he said, “not to accept the resolution. The Sakyas and the Koliyas are close relations. It is unwise that they should destroy each other.” 18. The Senapati encountered the plea urged by Siddharth Gautama. He stressed that in war the Kshatriyas cannot make a distinction between relations and strangers. They must fight even against brothers for the sake of their kingdom. 19. Performing sacrifices is the duty of the Brahmins, fighting is the duty of the Kshatriyas, trading is the duty of the Vaishyas, and service is the duty of the Shudras. There is merit in each class performing its duty. Such is the injunction of our Shastras. 20. Siddharth replied, “Dharma, as I understand it, consists in recognising that enmity does not disappear by enmity. It can be conquered by love only.” 21. The Senapati, getting impatient, said, “It is unnecessary to enter upon this philosophical disquisition. The point is that Siddharth is opposed to my resolution. Let us ascertain what the Sangh has to say about it by putting it to [a] vote.” 22. Accordingly the Senapati put his resolution to [a] vote. It was declared carried by an overwhelming majority.
§ 15. Offer of Exile
1. Next day the Senapati called another meeting of the Sakya Sangh, to have his plan of mobilisation considered by the Sangh. 2. When the Sangh met, he proposed that he be permitted to proclaim an order calling to arms, for the war against the Koliyas, every Sakya between the ages of 20 and 50. 3. The meeting was attended by both sides–those who at the previous meeting of the Sangh had voted in favour of a declaration of war, as well as those who had voted against it. 4. For those who had voted in favour, there was no difficulty in accepting the proposal of the Senapati. It was a natural consequence of their earlier decision. 5. But the minority who had voted against it had a problem to face. Their problem was—to submit or not to submit to the decision of the majority. 6. The minority was determined not to submit to the majority. That is the reason why they had decided to be present at the meeting. Unfortunately, none of them had the courage to say so openly. Perhaps they knew the consequences of opposing the majority. 7. Seeing that his supporters were silent, Siddharth stood up, and addressing the Sangh, said, “Friends! You may do what you like. You have a majority on your side, but I am sorry to say I shall oppose your decision in favour of mobilisation. I shall not join your army, and I shall not take part in the war.” 8. The Senapati, replying to Siddharth Gautama, said, “Do remember the vows you had taken when you were admitted to the membership of the Sangh? If you break any of them, you will expose yourself to public shame.” 9. Siddharth replied, “Yes, I have pledged myself to safeguard the best interests of the Sakyas by my body, mind and money. But I do not think that this war is in the best interests of the Sakyas. What is public shame to me before the best interests of the Sakyas?” 10. Siddharth proceeded to caution the Sangh by reminding it of how the Sakyas have [=had] become the vassals of the King of Kosala by reason of their quarrels with the Koliyas. “It is not difficult to imagine,” he said, “that this war will give him a greater handle to further reduce the freedom of the Sakyas.” 11. The Senapati grew angry and, addressing Siddharth, said, “Your eloquence will not help you. You must obey the majority decision of the Sangh. You are perhaps counting upon the fact that the Sangh has no power to order an offender to be hanged or to exile him without the sanction of the king of the Kosalas, and that the king of the Kosalas will not give permission if either of the two sentences was passed against you by the Sangh.” 12. “But remember, the Sangh has other ways of punishing you. The Sangh can declare a social boycott against your family, and the Sangh can confiscate your family lands. For this the Sangh does not have to obtain the permission of the king of the Kosalas.” 13. Siddharth realised the consequences that would follow if he continued his opposition to the Sangh in its plan of war against the Koliyas. He had three alternatives to consider–to join the forces and participate in the war; to consent to being hanged or exiled; and to allow the members of his family to be condemned to a social boycott and confiscation of property. 14. He was firm in not accepting the first. As to the third, he felt it was unthinkable. Under the circumstances, he felt that the second alternative was the best. 15. Accordingly, Siddharth spoke to the Sangh. “Please do not punish my family. Do not put them in distress by subjecting them to a social boycott. Do not make them destitute by confiscating their land, which is their only means of livelihood. They are innocent. I am the guilty person. Let me alone suffer for my wrong. Sentence me to death or exile, whichever you like. I will willingly accept it, and I promise I shall not appeal to the king of the Kosalas.”
§ 16. Parivraja–the Way Out
1. The Senapati said, “It is difficult to accept your suggestion. For even if you voluntarily agreed to undergo the sentence of death or exile, the matter is sure to become known to the king of the Kosalas, and he is sure to conclude that it is the Sangh which has inflicted this punishment, and take action against the Sangh.” 2. “If this is the difficulty, I can easily suggest a way out,” said Siddharth Gautama. “I can become a Parivrajaka and leave this country. It is a kind of an exile.” 3. The Senapati thought this was a good solution. But he had still some doubt about Siddharth being able to give effect to it. 4. So the Senapati asked Siddharth, “How can you become a Parivrajaka unless you obtain the consent of your parents and your wife?” 5. Siddharth assured him that he would do his best to obtain their permission. I promise,” he said, “to leave this country immediately, whether I obtain their consent or not.” 6. The Sangh felt that the proposal made by Siddharth was the best way out, and they agreed to it. 7. After finishing the business before the meeting, the Sangh was about to rise when a young Sakya got up in his place and said, “Give me a hearing, I have something important to say.” 8. Being granted permission to speak, he said, “I have no doubt that Siddharth Gautama will keep his promise and leave the country immediately. There is, however, one question over which I do not feel very happy. 9. “Now that Siddharth will soon be out of sight, does the Sangh propose to give immediate effect to its declaration of war against the Koliyas? 10. “I want the Sangh to give further consideration to this question. In any event, the king of the Kosalas is bound to come to know of the exile of Siddharth Gautama. If the Sakyas declare a war against the Koliyas immediately, the king of [the] Kosalas will understand that Siddharth left only because he was opposed to war against the Koliyas. This will not go well with us. 11. “I, therefore, propose that we should also allow an interval to pass between the exile of Siddharth Gautama and the actual commencement of hostilities, so as not to allow the King of Kosala to establish any connection between the two.” 12. The Sangh realised that this was a very important proposal. And as a matter of expediency, the Sangh agreed to accept it. 13. Thus ended the tragic session of the Sakya Sangh, and the minority which was opposed to the war but who had not the courage to say so, heaved a sigh of relief that it was able to overcome a situation full of calamitous consequences.
§ 17. Parting Words
1. The news of what happened at the meeting of the Sakya Sangh had travelled to the Raja’s palace long before the return of Siddharth Gautama. 2. For on reaching home, he found his parents weeping and plunged in great grief. 3. Suddhodana said, “We were talking about the evils of war. But I never thought that you would go to such lengths.” 4. Siddharth replied, I too did not think things would take such a turn. I was hoping that I would be able to win over the Sakyas to the cause of peace by my argument. 5. “Unfortunately, our military officers had so worked up the feelings of the men that my argument failed to have any effect on them. 6. “But I hope you realise how I have saved the situation from becoming worse. I have not given up the cause of truth and justice, and whatever the punishment for my standing for truth and justice, I have succeeded in making its infliction personal to me.” 7. Suddhodana was not satisfied with this. “You have not considered what is to happen to us.” “But that is the reason why I undertook to become a Parivrajaka,” replied Siddharth. “Consider the consequences if the Sakyas had ordered the confiscation of your lands.” 8. “But without you what is the use of these lands to us?” cried Suddhodana. “Why should not the whole family leave the country of the Sakyas and go into exile along with you?” 9. Prajapati Gautami, who was weeping, joined Suddhodana in argument, saying, “I agree. How can you go alone leaving us here like this?” 10. Siddharth said, “Mother, have you not always claimed to be the mother of a Kshatriya? Is that not so? You must then be brave. This grief is unbecoming of [=to] you. What would you have done if I had gone to the battle-field and died? Would you have grieved like this?” 11. “No,” replied Gautami. “That would have been befitting a Kshatriya. But you are now going into the jungle far away from people, living in the company of wild beasts. How can we stay here in peace? I say you should take us along with you.” 12. “How can I take you all with me? Nanda is only a child. Rahul my son is just born. Can you come, leaving them here?” he asked Gautami. 13. Gautami was not satisfied. She urged, “It is possible for us all to leave the country of the Sakyas, and go to the country of the Kosalas under the protection of their king.” 14. “But mother! What would the Sakyas say?” asked Siddharth. “Would they not regard it as treason? Besides, I pledged that I will do nothing either by word or by deed to let the king of the Kosalas know the true cause of my Parivraja. 15. “It is true that I may have to live alone in the jungle. But which is better? To live in the jungle, or to be a party to the killing of the Koliyas!” 16. “But why this impatience?” asked Suddhodana. “The Sakyas Sangh has decided to postpone the date of the hostilities for some time. 17. “Perhaps the hostilities may not be started at all. Why not postpone your Parivraja? Maybe it would be possible to obtain the permission of the Sangh for you to stay among the Sakyas.” 18. This idea was repellent to Siddharth. “It is because I promised to take Parivraja that the Sangh decided to postpone the commencement of hostilities against the Koliyas. 19. “It is possible that after I take Parivraja the Sangh may be persuaded to withdraw their declaration of war. All this depends upon my first taking Parivraja. 20. “I have made a promise, and I must carry it out. The consequences of any breach of promise may be very grave both to us and to the cause of peace. 21. “Mother, do not now stand in my way. Give me your permission and your blessings. What is happening is for the best.” 22. Gautami and Suddhodana kept silent. 23. Then Siddharth went to the apartment of Yeshodhara. Seeing her, he stood silent, not knowing what to say and how to say it. She broke the silence by saying, “I have heard all that has happened at the meeting of the Sangh at Kapilavatsu.” 24. He asked her, “Yeshodhara, tell me what you think of my decision to take Parivraja.” 25. He expected she would collapse. Nothing of the kind happened. 26. With full control over her emotions, she replied, “What else could I have done if I were in your position? I certainly would not have been a party to a war on the Koliyas. 27. “Your decision is the right decision. You have my consent and my support. I too would have taken Parivraja with you. If I do not, it is only because I have Rahula to look after. 28. “I wish it had not come to this. But we must be bold and brave and face the situation. Do not be anxious about your parents and your son. I will look after them till [=as long as] there is life in me. 29. “All I wish is that now that you are becoming a Parivrajaka, leaving behind all who are near and dear to you, you will find a new way of life which would result in the happiness of mankind.” 30. Siddharth Gautama was greatly impressed. He realised as never before what a brave, courageous and noble-minded woman Yeshodhara was, and how fortunate he was in having her as his wife, and how fate had put them asunder. He asked her to bring Rahula. He cast his fatherly look on him, and left.
§ 18. Leaving His Home
1. Siddharth thought of taking Parivraja at the hands of Bharadwaja, who had his Ashram at Kapila-vatsu. Accordingly he rose the next day and started for the Ashram on his favourite horse Kanthaka, with his servant Channa walking along. 2. As he came near the Ashram, men and women came out and thronged the gates to meet him as a newly arrived bridegroom. 3. And when they came up to him, their eyes wide open in wonder, they performed their due homage with hands folded like a lotus calyx. 4. Then they stood surrounding him, their minds overpowered by passion, as if they were drinking him in, with their eyes motionless and blossoming wide with love. 5. Some of the women verily thought that he was Kama incarnate, decorated as he was with his brilliant signs as with connate [?] ornaments. 6. Others thought from his gentleness and his majesty that it was the moon with its ambrosial beams, as it were, visibly come down to the earth. 7. Others, smitten by his beauty, yawned as if to swallow him, and fixing their eyes on each other, softly sighed. 8. Thus the women only looked upon him, simply gazing with their eyes. They spoke not, nor did they smile. They surrounded him and stood aghast, thinking of his decision to take Parivraja. 9. With great difficulty he extricated himself from the crowd and entered the gates of the Ashram. 10. Siddharth did not like [=wish] Suddhodana and Prajapati Gautami to be present to witness his Parivraja. For he knew that they would break down under the weight of grief. But they had already reached the Ashram without letting him know. 11. As he entered the compound of the Ashram, he saw in the crowd his father and mother. 12. Seeing his parents he first went to them and asked for their blessing. They were so choked with emotion that they could hardly say a word. They wept and wept, held him fast, and bathed him with their tears. 13. Channa had tied Kanthaka to a tree in the Ashram and was standing [by]. Seeing Suddhodana and Prajapati in tears, he too was overcome with emotion and was weeping. 14. Separating himself with great difficulty from his parents, Siddharth went to the place where Channa was standing. He gave him his dress and his ornaments to take back home. 15. Then he had his head shaved, as was required for a Parivrajaka. His cousin Mahanama had brought the clothes appropriate for a Parivrajaka, and a begging bowl. Siddharth wore them [=put them on]. 16. Having thus prepared himself to enter the life of a Parivrajaka, Siddharth approached Bharadwaja [with a request] to confer on him Parivraja. 17. Bharadwaja, with the help of his disciples, performed the necessary ceremonies, and declared Siddharth Gautama to have become a Parivrajaka. 18. Remembering that he had given a double pledge to the Sakya Sangh, to take Parivraja and to leave the Sakya kingdom without undue delay, Siddharth Gautama immediately, on the completion of the Parivraja ceremony, started on his journey. 19. The crowd which had collected in the Ashram was unusually large. That was because the circumstances leading to Gautama’s Parivraja were so extraordinary. As the prince stepped out of the Ashram, the crowd also followed him. 20. He left Kapilavatsu and proceeded in the direction of the river Anoma. Looking back ,he saw the crowd still following him. 21. He stopped and addressed them, saying, “Brothers and sisters, there is no use your following me. I have failed to settle the dispute between the Sakyas arid the Koliyas. But if you create public opinion in favour of settlement you might succeed. Be, therefore, so good as to return.” Hearing his appeal, the crowd started going back. 22. Suddhodana and Gautami also returned to the palace. 23. Gautami was unable to bear the sight of the robes and the ornaments discarded by Siddharth. She had them thrown into a lotus pool. 24. Siddharth Gautama was only twenty-nine when he underwent Parivraja (Renunciation). 25. People admired him and sighed for him; saying, “Here was a Sakya blessed with high lineage, noble parentage, possessed of considerable riches, in the bloom of youthful vigour, accomplished in mind and body, brought up in luxury, who fought his kinsmen for the sake of maintaining peace on earth and goodwill towards men. 26. “Here was a Sakya youth who, when outvoted by his kinsmen, refused to submit, but preferred to undergo voluntary punishment which involved the exchange of riches for poverty, comfort for alms, home for homelessness. And so he goes, with none in the world to care for him, and with nothing in the world which he could claim as his own. 27. “His was an act of supreme sacrifice willingly made. His is a brave and a courageous act. There is no parallel to it in the history of the world. He deserves to be called a Sakya Muni or Sakya Sinha.” 28. How true were the words of Kisa Gotami, a Sakya maiden. When referring to Siddharth Gautama, she said, “Blessed indeed is the mother, blessed indeed is the father, who has such a son. Blessed indeed is the wife who has such a husband.”
§ 19. The Prince and the Servant
1. Channa too should have gone back home with Kanthaka. But he refused to go. He insisted on seeing the Prince off with Kanthaka at least to the banks of the river Anoma, and so insistent was Channa that the Gautama had to yield to his wishes. 2. At last they reached the banks of the river Anoma. 3. Then turning to Channa he said, “Good friend, thy devotion to me has been proved by thy thus following me. I am wholly won in heart by thee, ye who have such a love for your master. 4. “I am pleased with your noble feelings towards me, even though I am powerless of conferring [=to confer] any reward. 5. “Who would not be favourably disposed to one who stands to him as bringing him reward? But even one’s own people commonly become mere strangers in a reverse of fortune. 6. “A son is brought up for the sake of the family; the father is honoured by the son for the sake of his own future support; the world shows kindness for the sake of hope; there is no such thing as unselfishness without a motive. 7. “Thou art the only exception. Take now this horse and return. 8. “The king, with his loving confidence still unshaken, must be enjoined to stay his grief. 9. “Tell him, I have left him–with no thirst for heaven, with no lack of love, nor feeling of anger. 10. “He should not think of mourning for me who am thus gone forth from my home; union, however long it may last, in time will come to an end. 11. “Since separation is certain, how shall there not be repeated severings from one’s kindred? 12. “At a man’s death there are doubtless heirs to his wealth, but heirs to his merit are hard to find on the earth, or exist not at all. 13. “The king, my father, requires to be looked after. The king may say, ‘He is gone at a wrong time.’ But there is no wrong time for duty. 14. “Do thou address the king, O friend, with these and suchlike words; and do thou use thy efforts so that he may not even remember me. 15. “Yes, do thou repeat to my mother my utter unworthiness to deserve her affection. She is a noble person, too noble for words.” 16. Having heard these words, Channa, overwhelmed with grief, made reply with folded hands, his voice choked by emotion: 17. “Seeing that ye are causing affliction to thy kindred, my mind, O my Lord, sinks down like an elephant in a river of mud. 18. “To whom would not such a determination as this of thine, cause tears, even if his heart were of iron–how much more if it were throbbing with love? 19. “Where is gone this delicacy of limb, fit to lie only in a palace, and where [in comparison] is the ground of the ascetic forest, covered with the shoots of rough Kusa grass? 20. “How could I, O Prince, by mine own will, –knowing this thy decision,–carry back the horse to the sorrow of Kapilavatsu? 21. “Surely thou will not abandon that fond old king, so devoted to his son, as a heretic might the true religion? . 22. “And her, thy second mother, worn with the care of bringing thee up,–thou will not surely forget her, as an ingrate does a benefit? 23. “Thou wilt not surely abandon thy wife endowed with all virtues, illustrious for her family, devoted to her husband and with a young son. 24. “Thou wilt not abandon the young son of Yeshodhara, worthy of all praise, thou the best of the cherishers of religion and fame, as a dissolute spendthrift his choicest glory? 25. “Or even if thy mind be resolved to abandon thy kindred and thy kingdom, thou will not, O Master, abandon me,–thy feet are my only refuge. 26. “I cannot go to the city with my soul thus burning, leaving thee behind in the forest. 27. “What will the king say to me, returning to the city without thee, or what shall I say to thy wife by way of telling them good news? 28. “As for what thou sayest, thou must repeat my unworthiness to the king’, who could think or believe it?” continued Channa. “Even if I ventured to speak it, with a heart ashamed and a tongue cleaving to my mouth, he may not appreciate it. 29. “Him who is always compassionate and who never fails to feel pity, it ill befits to abandon one who loves; turn back and have mercy on me.” 30. Having heard these words of Channa overcome with sorrow, Siddharth Gautama with the utmost gentleness answered: 31. “Abandon this distress ,Channa, regarding thy separation from me,–change is inevitable in corporeal beings who are subject to different births. 32. “Even. if I, through affection, were not to abandon my kindred, death would still make us helplessly abandon one another. 33. “She, my mother, by whom I was born in the womb with great thirst and pains,–where am I now with regard to her, and where is she with regard to me? 34. “As birds go to their roosting-tree and then depart, so the meeting of beings inevitably ends in separation. 35. “As clouds, having come together, depart asunder again, such I consider the meeting and parting of living things. 36. “And since this world goes away, each one deceiving the other,–it is not right to think anything thine own in a time of union which is a dread. 37. “Therefore, since it is so, grieve not, my good friend, but go; or if thy love lingers, then go and afterwards return. 38. “Say without reproaching me, to the people of Kapilavatsu, ‘Let your love for him be given up, and hear his resolve.’” 39. Having heard this conversation between the master and the servant, Kanthaka, the noblest steed, licked his [=Gautam’s] feet with his tongue and dropped hot tears. 40. With his hand whose fingers were untied [=not joined] with a membrane, and which was marked with the auspicious svastika, and with its middle part curved, Gautama stroked him and addressed him like a friend: 41. “Shed not tears, Kanthaka, bear with it, thy labours will soon have its [=their] fruit.” 42. Then Channa, knowing that the time for the parting of the ways had come, forthwith paid honour to the sylvan dress of Gautama. 43. Then Gautama, having bidden good-bye to Kanthaka and Channa, went on his way. 44. While his master, thus regardless of his kingdom, was going to the ascetic-wood in mean garments, the groom, tossing up his arms, wailed bitterly and fell on the ground. 45. Having looked back again he wept aloud, and embraced the horse Kanthaka with his arms; and then, hopeless and repeatedly lamenting, started on his return journey. 46. On the way, sometimes he pondered, sometimes he lamented, sometimes he stumbled, and sometimes he fell; and so going along, wretched through his devoted attachment, he performed all kinds of actions on the road, knowing not what he was doing.
§20. The Return of Channa
1. Then Channa, in deep distress, when his master thus went into the forest, made every effort on the road to dissolve his load of sorrow. 2. His heart was so heavy that the road which he used to traverse in one night with Kanthaka, that same road he now took eight days to travel, pondering over his lord’s absence. 3. The horse Kanthaka, though he still went on bravely, fagged and had lost all spirit; and decked though he was with ornaments, he in the absence of his master seemed to have lost all his beauty. 4. And turning round towards the direction in which his master went, he neighed repeatedly with a mournful sound; and though pressed with hunger, he welcomed not, nor tasted, any grass or water on the road, as before. 5. Slowly the two at long last reached Kapila-vatsu, which seemed empty when deserted by Gautama. They reached the city in body but not in soul. 6. Bright as it was with lotus-covered waters, adorned with trees full of flowers, the citizens had lost all their gladness. 7. When the two, their brightness gone and their eyes dim with tears, slowly entered the city, it seemed all bathed in gloom. 8. Having heard that they had returned with their limbs all relaxed, coming back without the pride of the Sakya race, the men of the city shed tears. 9. Full of wrath, the people followed Channa in the road, crying behind him with tears, “Where is the king’s son, the glory of his race and his kingdom?” 10. “This city bereft of him is a forest, and that forest which possesses him is a city; the city without him has no charms for us.” 11. Next the women crowded to the rows of windows, crying to one another, “The prince has returned”; but having seen that his horse had an empty back, they closed the windows again and wailed aloud.
§21 The Family in Mourning
1. The members of the family of Suddhodana were anxiously awaiting the return of Channa, in the hope that he might persuade Gautama to return home. 2. On entering the royal stable, Kanthaka uttered a loud sound, uttering his woe to the palace people. 3. Then the people who were in the neighbourhood of the king’s inner apartments, thought in their hearts, “Since the horse Kanthaka neighs, it must be that the prince has come.” 4. And the women who were fainting with sorrow, now in wild joy, with their eyes rolling to see the prince, rushed out of the palace full of hope. But they were disappointed. There was Kanthaka without the prince. 5. Gautami, abandoning all self-control, cried aloud–she fainted, and with a weeping face exclaimed: 6. “With his long arms and lion gait, his bull-like eye, and his beauty, bright like gold, his broad chest, and his voice deep as a drum or a cloud,–should such a hero as this dwell in a hermitage? 7. “This earth is indeed unworthy as regards that peerless doer of noble actions, for such a virtuous hero has gone away from us. 8. “Those two feet of his, tender with their beautiful web spread between the toes, with their ankles, concealed and soft like a blue lotus,–how can they, bearing a wheel mark in the middle, walk on the hard ground of the skirts of the forest? 9. “That body, which deserves to sit or lie on the roof of a palace, honoured with costly garments, aloes, and sandalwood, how will that manly body live in the woods, exposed to the attacks of the cold, the heat, and the rain? 10. “He who was proud of his family, goodness, strength, energy, sacred learning, beauty, and youth, who was ever ready to give, not ask, how will he go about begging alms from others? 11. “He who, lying on a spotless golden bed, was awakened during the night by the concert of musical instruments, how alas! will he, my ascetic, sleep today on the bare ground with only one rag of cloth interposed?” 12. Having heard this piteous lamentation, the women, embracing one another with their arms, rained tears from their eyes, as the shaken creepers drop honey from their flowers. 13. Then Yeshodhara, forgetting that she had permitted him to go, fell upon the ground in utter bewilderment. 14. “How has he abandoned me. his lawful wife? He has left me widowed. He could have allowed his lawful wife to share his new life with him. 15. “I have no longing for the heaven’ my one desire was that my beloved may never leave me either in this world or the next. 16. “Even if I am unworthy to look on my husband’s face with its long eyes and bright smile, still is this poor Rahula never to roll about in his father’s lap? 17. “Alas! the mind of that wise hero is terribly stern, gentle as his beauty seems, it is pitilessly cruel. Who can desert of his own accord such an infant son with his inarticulate talk, one who would charm even an enemy? 18. “My heart too is certainly most stern, yea, made of rock or fashioned even of iron, which does not break when its lord is gone to the forest, deserted by his royal glory like an orphan,–he so well worthy of happiness. But what can I do? My grief is too heavy for me to bear.” 19. So fainting in her woe, Yeshodhara wept and wept aloud–self-possessed though she was by nature, yet in her distress she had lost her fortitude. 20. Seeing Yeshodhara thus bewildered with her wild utterances of grief, and fallen on the ground, all the women cried out, with their faces streaming with tears like large lotuses beaten by the rain. 21. Having heard of the arrival of both Channa and Kanthaka, and having learned of the fixed resolve of his son, Suddhodana fell, struck down by sorrow. 22. Distracted by his grief for his son, being held up for a moment by his attendants, Suddhodana gazed on the horse with his eyes filled with tears, and then falling on the ground wailed aloud. 23. Then Suddhodana got up and entered his temple, offered prayers, performed auspicious rites, and vowed certain sacrifices for the safe return of his son. 24. So Suddhodana, Gautami, and Yeshodhara passed their days asking, “How long, O God, how long, before, shall we see him again?”
No protection to criminals : Chief Minister
Lucknow: June 08, 2008 The Uttar Pradesh Chief Minister, Ms. Mayawati has ordered magisterial enquiry into the incident of firing in Maharajganj Kotwali in which a constable was killed. She said that, as the name of Mr. Jamuna Nishad, Minister of State for Fisheries (independent charge) cropped up, he was asked to resign. The Chief Minister was addressing media persons at her official residence, 5-Kalidas Marg, here today. She assured that stern action would be taken against the persons found guilty in magisterial enquiry. She said that she has ordered the officers to complete the enquiry at the earliest. She said that probe would have been handed over to C.B.I., but keeping in view C.B.I.’s refusal to conduct enquiry into the incident of Faizabad and several other incidents, she decided to order a magisterial enquiry into the incident. She said that medical examination of the victim in the rape incident would be conducted by a medical board and whosoever, either police or doctor, found guilty would face stern action. Ms. Mayawati said that a report of the rape with the victim was lodged in Maharajganj Kotwali on May 26 last. As the rape was not confirmed during the investigation, the case was registered under Section 354 of Indian Penal Code. She said that due to this action of police, the family members of the victim and people of the village were agitated. Yesterday, when the Minister of her Government, Mr. Jamuna Nishad, was going from Gorakhpur to Maharajganj, the family members of the victim and people of village met the Minister on the way and requested him to accompany them to the police station and direct the police to take appropriate action. The Chief Minister said that on enquiring from the Minister about the incident he informed that he went to the police station on the request of the villagers and had nothing to do with the incident. He said that none of those accompanying him attacked anyone or opened fire. She said that Mr. Nishad was also shocked over the incident and had expressed his sorrow. Ms. Mayawati said that a report was lodged in P.S. Maharajganj Yesterday night in which it had been mentioned that Mr. Jamuna Prasad reached the kotwali with his 50-60 supporters. Mr. Nishad stayed on the road while his supporters indulged violence at kotwali with the policemen. Besides this, it has also been mentioned in F.I.R. that with mediation of policemen the matter subsided. Meanwhile, some unknown person opened fire and constable Krishnanand Rai succumbed to bullet injury. The Chief Minister, conveying her condolence to the members of the family of killed constable Krishnanand Rai, she said that Police Department had decided to pay Rs. 14 lakh to the members of the family. Besides this, decision had also been taken to provide special assistance of Rs. 10 lakh to the members of the family of constable for his performance of duty with devotion. She said that fixed deposit of Rs. 5 lakh each for the two daughters of the constable would also be made and if needed the employment would be given to one member of the family. The Chief Minister said that her government treated a criminal as a criminal and action would be initiated against a criminal irrespectively of his caste, creed or religion. She said that stern action would be taken against those found guilty in the incident. She reiterated that her government’s resolve not to give protection to a criminal even if he belonged to her party or was holding high position. *******
No increase in bus fare due to hike in Petrol and Diesel prices : Mayawati
Lucknow: June 07, 2008 The Uttar Pradesh Government has decided to reduce the rates of sales tax on diesel by 4.84 per cent and on petrol by 2.38 per cent in the State with immediate effect. The government has also decided not to levy 4 per cent VAT on cooking gas. Following this decisions, price of diesel would now be cheaper by Rs. 1.50 per litre and petrol by Rs. 1.00 per litre. Cooking gas cylinder would now be cheaper by Rs. 11.35. Besides, the government has decided not to increase fare of the State roadways buses despite hike in petrol and diesel prices in larger public interest. This information was given by U.P. Chief Minister, Ms. Mayawati in a press conference at her official residence, 5-Kalidas Marg, here today. She said that rise in prices of diesel and petrol there would entail an additional burden of Rs. 120 crore on U.P. Roadways. She said that her government was committed to take positive steps in the larger interests of the people. Keeping this in view, the decision had been taken to reduce the sales tax on diesel, petrol and cooking gas. This would directly benefit all the sections, especially farmers, women and people of middle class. The Chief Minister said that due to wrong policies and decisions of Central Government on farmers, poor and people of middle class were bearing the maximum burden. Thus the government decided to reduce the sales tax rates on petrol, diesel and cooking gas which were already less compared to the rates in other States. Her government decided to reduce sales tax on petrol, diesel and cooking gas for providing relief to the common man, especially farmers and poor sections. Ms. Mayawati said that with the decision taken today by the State Government and reduction in various taxes by Union Government, it was expected that there would be revenue loss of about Rs. 2500 crore to the State exchequer. She said that this loss of revenue would adversely affect the development programmes being run by the State Government, specially the programmes run for poor people and certain programmes would have to be stopped. For this, she held the Central Government responsible. The Chief Minister said that, so far the reduction of prices of diesel, petrol and cooking gas in Congress ruled States was concerned, governments in such States would not suffer from huge losses, because the Central Government led by the Congress party would compensate the loss in these State by providing more assistance in various other items. She said that there was no possibility of compensation of this loss in Uttar Pradesh by the Central Government, because the Union Government had not yet made available the package of Rs. 80,000 crore to U.P. which was demanded about one year back. Ms. Mayawati informed that the Central Government had recently raised the prices of petrol by Rs. 5.00 per litre, diesel by Rs. 3.00 per litre and Rs. 50 on cooking gas cylinder and this step had adversely affected economy of the common men in the country. Owing to wrong economic policies of U.P.A. Government in the Centre, there was a continuous price rise of food-grains and essential commodities. The Chief Minister said that the Central Government has totally failed in checking the price rise and now, by raising the prices of diesel and cooking gas, it was shifting the responsibility reducing the price of these items on various State Governments. This attempt of the Union Government may be termed as cheap politics. She said that the U.P. Government was taking measures to safeguard the interests of all the sections of society, especially the poor people. It might be recalled that the Chief Minister, in a press conference, convened at New Delhi of June 05 last said that compared to other States the rates of sales tax in U.P. were already lower. Even then the Government would take positive measure to safeguard the interests of poor, backwards and dalits of ‘Sarvasamaj’. She had informed on the occasion that only 26 p.c. sales tax was being charged in U.P. it was 33 p.c.in Andhra Pradesh, 27 p.c. in Bihar, 28 p.c. in Karnatka, 29.01 p.c. in Kerala, 28.75 p.c. in Madhya Pradesh, 28 p.c. each in Maharashtra and Mohamumbai, 27.50 p.c. in Punjab, 28 p.c. in Rajasthan and 30 p.c. in Tamil Nadu. Similarly, sales tax on diesel at the rate of 21 p.c. was charged in Uttar Pradesh, while it was 22.25 p.c. in Andhra Pradesh 24.69 p.c. in Kerala, 28.75 in Madhya Pradesh, 25 p.c. in Chattishgarh, 28 p.c. in Maharashtra, 33 p.c. in Mahamumbai and 24.43 p.c.in Tamil Nadu. The Chief Minister said that the VAT was imposed in the State of January 01, 2008. Besides, this the U.P. Government discontinued development tax in the State. Owing to this, the prices of diesel were reduced by 23 paise and kerosene oil by 40 paise. With the rise in prices of diesel, petrol and cooking gas, the people of ‘Sarvasamaj’ traveling generally in roadways and private buses, besides the people running on scooters and small vehicles. Besides this, there would be heavy rise in prices of food products due rise in freight, which would add to the problems of people who were already bearing the brunt of price rise. *******
U.P. Government decides to set up University for disabled persons Lucknow : June 07, 2008 The Cabinet which met under the Chairmanship of the U.P. Chief Minister, Ms. Mayawati today decided to set up a university for disabled persons in Lucknow. This will be set up by the Government herself. The University would be named after eminent social worker Dr. Shakuntala Mishra, who devoted her entire life in the service of disabled persons. The Cabinet has also decided to withdraw its earlier decision taken on May 23, 2008 in which 71.471 acres of land, available with the Viklang Kalyan Vibhag was to be provided for setting up of a University for disabled persons in public private partnership by Dr. Shakuntala Mishra Memorial Trust, 17/9 Windsor Place, Lucknow free and on a nominal lease rent of Rs. 1. The Cabinet also decided that the construction work of boundary wall of the University would be done by the Disabled Welfare Department and the works of power and water supply and roads including safety measures by concerned departments from their own budgets. It may be recalled that Joint Managing Trustee of Dr. Shakuntala Mishra Memorial Service Trust, Smt. Kalpana Mishra, in her application dated 06 June, 2008, addressed to the Chief Minister, has said the trust was serving in the interests of blinds and disabled persons and other related welfare works for the last 20 years through its own resources. In her letter she wrote that the Chief Minister Ms. Mayawati has done for the disabled persons what several governments could not do during the last 50 years. In her letter, she said that it was the foresight of the Chief Minister that she announced the setting up of a separate University for disabled persons for which no other Government had ever imagined. Mrs. Mishra had also written in her letter that a policy was formulated for selection of institutions for construction of University by the State Government for which her institution also moved an application. After a prolonged discussion and after completion of all the requirements, her institution was selected by a high level committee headed by Chief Secretary on May 08, 2008 and the responsibility for construction of the University was given over to her institution. Within a short span of time the members of her institution chalked out the outlines of the construction of University. Now, it was to be given a shape. Mrs. Kalpana Mishra had further written in her letter that certain elements with their vested interests were making the efforts to impede the process of this historical step. She had written in her letter that in certain newspapers and magazines, efforts were being made to play up the dispute regarding the proposal for allotment of land for University by the State Government and efforts were made to link this issue with the voluntary retirement of former Chief Secretary. This had hurt the sentiments of the members of the organisation. In her letter Mrs. Mishra has said that after giving due consideration to the prevailing circumstances she and members of her institution, decided that decision for construction of University for disabled persons should be reconsidered and the University should be set up by any other institution or the government, so that certain persons with vested interests could not dispute the setting up of University, which was a social welfare measure. Such elements could not succeed in tarnishing the image of Bahujan Samaj Party and the Chief Minister, she said in the letter. *********
Directives for providing security to all establishments/properties of the RBI in U.P.
Lucknow: June 06, 2008 Taking urgent action on the letter written by Mr. Ram Sudhar, Deputy General Manager, Reserve Bank of India, Lucknow to Mr. Brij Lal, Additional DGP Crime, Law and Order U.P., the Uttar Pradesh Government had issued the directives to all D.M.s, SSPs, SPs, Range DIGs, Zonal IGs and Divisional Commissioners that adequate security should be provided to the establishments and properties of the Reserve Bank of India in the State. These directives have been issued by the Home Department in the place of already issued directives on June 04, 2008. It may be recalled that on June 04 the Reserve Bank of India had given the information to “Sahara India Financial Corporation Limited” pertaining to prohibiting accepting/renewing deposits and alienating its assets. The Deputy General Manager of the Reserve Bank of India Mr. Ram Sudhar had requested to Additional DGP through a letter for providing security to the offices and properties of the Reserve Bank, in apprehension of the law and order problem created by collecting agents of Sahara India Financial Corporation Limited and some investors of this company in the State. The Additional Director General of Police, Law and Order had made aware to the Deputy General Manager of the Reserve Bank of India regarding the determination of the State Government for providing the adequate security to the all establishments of the properties of the bank. Besides, the Reserve Bank of India had also been apprised regarding the opinion of the Government that Reserve Bank of India is the competent authority to take final decision in the matter as it is alone in the know of full and complete facts, circumstances and documents which has resulted in the passing of the said order. *******
NDA and present UPA Government equally responsible for hike in petrol and price rise-BSP Chief
Lucknow : June 05, 2008 The National President of BSP and U.P. Chief Minister, Ms. Mayawati has warned the UPA Government at the Centre that if it did not check the price rise and roll back hiked prices of petrol, diesel and cooking gas, her party would launch phased agitation against the Central Government throughout the country. Ms. Mayawati held responsible the NDA and the present UPA Government for the current mess and price rise and said that both the alliances were engaged in allegation and counter allegation for diverting the attention of the people. She said that in the eyes of BSP, UPA was solely responsible for the continuous price rise and the hike in prices of petrol, diesel and cooking gas yesterday and severely condemned it. In reply to a question regarding withdrawl of BSP’s support to the Central Government, the Chief Minister clarified that no further warning would be issued to the UPA Government but action would be taken at the appropriate time. She said that there were several other issues on which withdrawl of support would be decided after deliberations in the party. Addressing a press conference at New Delhi today, Ms. Mayawati said that during the last 4 years of the regime of UPA Government increased price of diesel by Rs. 12, Rs. 15 in petrol and Rs. 78 in the prices of cooking gas, besides increasing the amount of security on new LPG connection at the rate of Rs. 500 per connection some days ago in a silent manner. She termed this price rise against the poor and said that this decision of Central Government had created hurdles for the dalits, poor, deprived sections including the middle class. This decision has exposed the faces of those people who misguided the small farmers on the name waiving of the loans. The Chief Minister said that on the one hand the UPA Government who cater to the interests of capitalists in the country accepted that agriculture was not profitable while on the other hand it increases the burden more on the farmers by increasing the diesel price. She said that the price rise of cooking gas would increase the burden of poor and middle class people of the country. She said that it was the consequence of anti-poor economic policies of the Central Government that the capitalists and rich people would purchase the cooking gas on the same price at which the people belonging to middle class would purchase whose annual income was negligible in comparison to rich people. It showed that the UPA Government policies for the people living below the poverty line were totally farce. BSP Supremo said that due to the wrong policies of present government of the Centre and the earlier NDA Government the rich became more rich and the poor more poor. Due to the faulty economic policies of UPA Government, which claimed the 8 per cent economic growth rate, rise in prices was enormous. She said that with the increase in the prices of petrol and diesel price rise would be in a speedy manner especially the increase in prices of foodgrains. Reacting on the Centre’s statement that it had reduced the customs duty, she said that Central Government could also abolish it if wished. Besides, it could also reduce the excise duty more it did not. The Chief Minister said that the Central Government could increase the rate of income tax on the income of highest income group in view of providing relief to OOriginal Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath, deprived persons, poors of ‘Sarva Samaj’, labourers, farmers and middle class. Besides, the income tax could also be raised on the companies earning more profits. But the Central Government has more burdened the dalits, deprived persons and poor, laborers, farmers and middle class people by not doing so. Ms. Mayawati said that the Prime Minister, yesterday sought the cooperation of State Governments in reducing the oil prices and requested them to reduce the rates of sales tax. She said that reduction in oil prices by reducing the rates of sales tax was not a permanent solution to this problem, when the Central Government exercised total control on oil production, export-import on customs and excise duty. She said that the present and former governments, shifted the oil production from government companies to the private companies against the national interest. Such companies, by taking the contract of oil excavation and with the connivance of government deliberately delayed the process of excavating oil and waited for rise in oil prices in international market so that they could mint maximum profit. The Chief Minister said that the present and former Central Governments by giving the work of oil excavation in private hands, has on the one hand, handed over the work of availability in private and foreign hand, on the other hand it deprived the people of scheduled castes/tribes and backward classes from the facility of reservation in the jobs of the public sector companies. As such it had given an end to the source of livelihood to many families. The Chief Minister said that the UPA Government has failed in controlling the price rise and by shifting the responsibility of reducing the price on State Governments thus it was playing dirty politics and was avoiding its accountability and was making efforts to cover up its wrong economic policies. The Chief Minister said that VAT was not applicable on petrol and diesel in U.P. and only sales tax was charged on these items. She said that only 26 p.c. of sales tax had been fixed in U.P. while it was 33 p.c. in Andhra Pradesh, 27 p.c. in Bihar, 28 p.c. in Karnataka, 29.01 p.c. in Kerala, 28.75 p.c. in Madhya Pradesh, 28 p.c. each in Maharashtra and Mahamumbai, 27.50 p.c. in Punjab, 28 p.c. in Rajasthan and 30 p.c. in Tamil Nadu. Similarly, sales tax on diesel at the rate of 21 p.c. was charged in Uttar Pradesh, while it was 22.25 p.c. in Andhra Pradesh 24.69 p.c. in Kerala, 28.75 in Madhya Pradesh, 25 p.c. in Chattisgarh, 28 p.c. in Maharashtra, 33 p.c. in Mahamumbai and 24.43 p.c. in Tamil Nadu while replaying a question that will the government reduce the rates of sales tax on petrol and diesel, the Chief Minister said that the rates of sales tax were already low in U.P., even then her government would take positive steps in the larger interest of poor, people of backward classes and dalits. **********
Dr. Ambedkar Gramin Samagra Vikas Yojna to ensure rapid development of infrastructure
Lucknow: June 02, 2008 The Uttar Pradesh Chief Minister, Ms. Mayawati, with a view to ensuring rapid development of infrastructure in the villages, has decided to change the format and nature of Dr. Ambedkar Gramin Samagra Vikas Yojna. Now, this scheme would be implemented as Dr. Ambedkar Gram Sabha Vikas Yojna. She has directed the officers of the concerning departments to focus on five most important points viz. clean latrines, electrification, link roads, construction of lanes and drains, drinking water and allotment of houses/agricultural land for poor. As many as 18 points had been decided to saturate the selected Gram Sabhas under the Dr. Ambedkar Gramin Samagra Vikas Yojna. Therefore, the Chief Minister decided to saturate all the villages with the abovementioned five points under the Dr. Ambedkar Gram Sabha Vikas Yojna on priority basis. She also directed the concerning departments to achieve the targets of the remaining 13 points. In the light of the decision taken by the Chief Minister and orders given by her, the Chief Secretary issued the orders to implement Dr. Ambedkar Gram Sabha Vikas Yojna and achieve targets under the most important five points viz. clean latrines, electrification, link roads, construction of lanes and drains, drinking water and allotment of houses/agricultural land for poor. According to the G.O. issued, the inhuman practice of carrying human waste on head was still going on rural areas even today. There was a need to bring about basic improvement in the living standard of Scheduled Castes. Besides, the old people and womenfolk were forced to go out in the open to answer nature’s call and they were faced with several difficulties. Therefore, to bail them out from this situation the construction of clean latrines in every house had been accorded top priority under the Dr. Ambedkar Gram Sabha Vikas Yojna and Panchayati Raj department has been directed to take this programme to every house. Keeping the construction of link roads, C.C. road, K.C. drain and underground drain at second place in the Dr. Ambedkar Gram Sabha Vikas Yojna, the Public Works Department has been given the responsibility of construction of link roads while the Panchayati Raj Department would look after the construction of C.C. road, K.C. drain and underground drain. The G.O. further states that the construction of link roads was necessary to provide basic facilities for the transportation of agricultural produces of the farmers and smooth transportation facility to the people. The C.C. road, K.C. drain and underground drain would help in removing the garbage of the villages and thus help in providing healthy atmosphere to the villages. This programme is related to the development and health of the rural people. According third priority to the rural electrification and fourth to the clean drinking water, it is said that the farmers faced problems because of the non-completion of electrification works. Likewise, the rural people had to face deadly diseases because of lack of clean drinking water supply. Directives have been issued to install handpumps as per the norms and ensure their expansion in such a way so that everyone got water at a certain distance. The Energy Department has been entrusted with the responsibility of rural electrification and the Rural Development Department would look after the drinking water supply. Distribution of rural and cultivable land has been accorded fifth priority under the Dr. Ambedkar Gram Sabha Vikas Yojna. The officers have been directed to give first priority to SC/ST families while distributing housing land to the poor people of the Sarva Samaj in the first phase. Those who do not have residential land would be provided patta by the revenue department. All the poor families would be provided houses under the Indira Awas and Mahamaya Yojna on the priority basis by the Rural Development Department according to the priorities set by the Government. Directives have been issued to provide pattas of the cultivable land upto a limit of maximum 3 acres per family as per the availability of land, with a view to improve the economic condition of the poor people of the Sarva Samaj. The people belonging to SC/ST would be given priority under it. The Revenue Department has been directed to provide cultivable land pattas to the landless. *******
Guilty persons in Noida case would not be spared—C.M.
Lucknow : May 29, 2008 The Uttar Pradesh Chief Minister, Ms. Mayawati said that enquiry into the double murder case of Noida would be done by C.B.I. She said that a letter has been sent to the Government of India today in this connection. She appealed that the small leaders sitting on responsible posts in Congress and Central Government should co-operate the U.P. Government for arresting the guilty persons in this case leaving behind the party politics. She said that under the garb of this case dirty politics should not be done. Ms. Mayawati was addressing the media representatives at her official residence 5-Kalidas Marg here today. She said that wherever the Congress Party government were ruling, especially in Delhi, which is also the capital of the country, gruesome cases took place now and then. She said that if the members of Cabinet of our government speak against the Central Government keeping in view the approach of Centre and especially the Congress Party regarding the double murder case of Noida, then it would not be a good tradition for the healthy democracy. The Chief Minister said that the enquiry into this case was yet to be completed. The officers of Gautam Buddha Nagar district police and other senior police officers were searching the right culprits of the case. She said that without knowing the proper facts of the concerning case, the issuance of notice to D.G.P. of U.P. by the National Child Commission of the Centre and the remarks of a Union Minister belonging to Congress Party were not proper and justified. Such type of statement exhibit the dirty politics of Congress Party instead of sympathy towards the deceased victim family, which she herself and B.S.P. severely condemns. Ms. Mayawati said that information about the facts came into the light by the police department regarding this case had been given to media, after which during the examination of the case some other persons and the family members of deceased were being inquired and arrest was made. She said that the case was examined on a large scale and with the help of the experts and other electronic surveillance the facts came into light so far are very important and of serious nature unfolding of which would be against the honour and prestige. The necessary facts in this connection have been presented in the concerning court of district Gautam Buddha Nagar by the police, she said. The Chief Minister said that the family members of deceased were raising fingers on U.P. Police regarding the probe and they wanted C.B.I. enquiry into the case. It is not proper to say something finally in a hurry by our government regarding the allegations of the victim’s family till the enquiry is going on. Our Government assures the victim’s family that the true culprits would be punished in this case. So far as the question of demand of C.B.I. enquiry by the victim’s family is concerned in this case, our government is ready for handing over this case to C.B.I., if the Central Government agrees, she said. Ms. Mayawati said that after the formation of the government on the demand of victim’s families the State Government requested for C.B.I. enquiry into such type of serious cases, but on the pressure of the Union Government C.B.I. had rejected such cases one by one in lieu of some pretext, while it was held very little earlier. She said that keeping in view the bad experiences about the C.B.I. so far regarding Uttar Pradesh, it is to be said to the victim’s family that even after the acceptance of demand by our government regarding C.B.I. enquiry, it might be possible that C.B.I. could return the case after making some excuse after some period of time. But since family members of the victim have lost the confidence on U.P. Police in this case, therefore State Government was sending a letter to the Central Government for conducting C.B.I. enquiry into this case. Assuring the family members, she said that if the C.B.I. rejects for the enquiry into the case and U.P. Police again conducts the enquiry then despite it, in our government no innocent person would be punished in this case and whoever be the true culprits would be severely dealt with. If any police personnel would be found involved in saving the true culprits and our government finds proof of any conspiracy, then such police personnel would not be spared at any cost. She said that during our party government criminals and doubtful police personnel would never be protected like in the previous government regime. **********
April 30, 2007 @ 7:45 am · Filed under Recipes, Tips
Here we go again; it never fails. On the news just yesterday morning - “asparagus is the first vegetable of spring.”
NO! dammit. Dandelions are the first vegetable of spring, or rather they are the first green vegetable. Parsnips that have overwintered (” spring dugs”) are even earlier, but by spring one has had enough roots for a while no matter how sweet they may be.
What dandelions are: delicious. Tender and fresh-tasting, with a pleasantly bitter endive edge and an earthy greenness that has no analogy. They’re low in calories, high in vitamin A , lutein and beta-carotene – look out carrots, you’ve got competition - and absolutely free.
What dandelions are not: instant. On account of the picking and cleaning. But picking is pleasant, a good chance to get outside, and a great activity to share with kids; anybody over about 3 knows what a dandelion looks like. And cleaning goes fairly quickly if you use the greens washing trick that works for anything wrinkled and sandy. Cooking takes about 5 minutes, so once you’ve got cleaned greens you’ve got fast food.
Greens must be gathered before the flower bud starts pushing up or they will be tough and unpleasantly bitter. Greens from shady places (left) are usually wider, flatter, and milder than greens grown in full sun (right)
Mediterranean Dandelions with olive oil, garlic and lemon.
Fine hot or cold as a vegetable dish, easily expanded into Dandelions with Pasta and Prosciutto, a one-dish supper for spring. Measurements are given mostly for the form of the thing. Please for the love of heaven don’t bother to follow them to the letter.
For 4 servings:
a basketball-sized heap of cleaned dandelion greens, well drained but not dried:
¼ cup olive oil
3 large cloves garlic, minced
2 tablespoons lemon juice; about half a lemon if it’s a decent lemon
salt to taste
Heat the oil in a wide sauté pan over medium-high heat. Add garlic and sizzle until pale gold. Add greens, standing back to avoid the spatter when water hits the hot oil. Stir, cover, turn heat to medium low. Cook about a minute, stir again, recover and cook 2 or 3 minutes more. As soon as they’re all wilted, they’re done.
Dandelions with Pasta and Prosciutto
For 4 servings:
6 ounces thick pasta ( about 2 ½ cups dry)
1/3 cup olive oil
4 or 5 large cloves garlic
about 2/3 cup prosciutto, cut into small dice. *
¼ cup currants
3 tablespoons lemon juice
1 batch cleaned dandelions ( see above)
lemon wedges
Hard grating cheese to accompany **
Get the pasta cooking. When it’s about half done, heat the oil in a wide skillet, sizzle the garlic and prosciutto dice until both start to brown on the edges. Stir in the currants, cover and turn off the heat.
When the pasta is barely cooked, stir the dandelions into the pasta pot. They will wilt instantly. Drain at once and return to the pot. Stir in the prosciutto mixture , taste, add salt if necessary and serve garnished with lemon wedges. Pass the cheese and a grater at the table.
* We use “prosciutto ends,” the bit at the tip that’s too small to slice neatly, chunks our local market obligingly sells at a bargain price. Failing that, start with a single thick slab roughly 1/3 inch thick or substitute some other strong-flavored ham. It won’t taste the same, but it won’t taste bad. Or switch gears completely and use toasted pine nuts instead of the meat.
** last time I made this we used Magic Mountain, a sheep cheese from Woodcock Farm, in Vermont. Parmesan is fine, but why not experiment with alternatives made closer to home? The American Cheese Society has accomplished members in almost every state.
Online edition of India’s National Newspaper Monday, Jun 09, 2008
Uttar Pradesh Minister sacked
Atiq Khan
LUCKNOW: Uttar Pradesh Minister of State (independent charge) for Fisheries Jamuna Prashad Nishad was sacked by Chief Minister Mayawati on Sunday for his alleged involvement in the ransacking of the Maharajganj police station by his supporters on Saturday night. Constable Krishnanand Rai was killed when someone from the mob opened fire. A magisterial inquiry has been ordered by the Chief Minister.
Since the incident was a fallout of a case related to the alleged rape of a girl in Maharajganj district on May 26, Ms. Mayawati ordered the constitution of a medical board for examining the rape victim.
Ms. Mayawati denied that the Minister had been arrested. At a press conference here, she said she would await the inquiry report before taking action. According to her, the Minister she summoned to Lucknow admitted accompanying the villagers to the police station. But he denied that his supporters stormed the station or opened fire.
The Chief Minister announced a compensation of Rs. 24 lakh to the next of kin of the deceased policeman.
A fixed deposit of Rs. 5 lakh each would be provided for his two daughters to pursue their studies.
Good Luck to Minister for Wakfs and Minority Welfare Mumtaz Ali Khan
In order to uphold the principles advocated by B.R. Ambedkar, Reservation cannot be based on economic status alone.Minister for Wakfs and Minority Welfare Mumtaz Ali Khan must realise this.
To say that reservation in the public sector and in educational institutions should be decided on the basis of economic status and the concept of creamy layer should be introduced, and all those with poor economic status, irrespective of their caste, should be provided reservation is unconstitutional.
Sometimes back Minister for Wakfs and Minority Welfare Mumtaz Ali Khan, wrote a letter to the editor, the Hindu, that the Brahmins were suffering from madness since a long time, because of their practice of hatred to wards untouchables and minorities and now he says that he will work towards bringing together leaders of the two communities. We wish good luck to him
A question is always asked to me: how I happened to take such a high degree of education. Another question is being asked: why I am inclined towards Buddhism. Thesequestions are asked because I was born in a community known in India as the”Untouchables.(Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath)” This preface is not the place for answering the first question. But this preface may be the place for answering the second question.
The direct answer to this question is that I regard the Buddha’s Dhamma to be the best. No religion can be compared to it. If a modern man who knows science must have a religion, the only religion he can have is the Religion of the Buddha. This conviction has grown in me after thirty-five years of close study of all religions.
How I was led to study Buddhism is another story. It may be interesting for the reader to know. This is how it happened.
My father was a military officer, but at the same time a very religious person. He brought me up under a strict discipline. From my early age I found certain contradictions in my father’s religious way of life. He was a Kabirpanthi, though his father was Ramanandi. As such, he did not believe in Murti Puja (Idol Worship), and yet he performed Ganapati Puja–of course for our sake, but I did not like it. He read the books of his Panth. At the same time, he compelled me and my elder brother to read every day before going to bed a portion of the Mahabharata and Ramayana to my sisters and other persons who assembled at my father’s house to hear the Katha. This went on for a long number of years.
The year I passed the English Fourth Standard Examination, my community people wanted to celebrate the occasion by holding a public meeting to congratulate me. Compared to the state of education in other communities, this was hardly an occasion for celebration. But it was felt by the organisers that I was the first boy in my community to reach this stage; they thought that I had reached a great height. They went to my father to ask for his permission. My father flatly refused, saying that such a thing would inflate the boy’s head; after all, he has only passed an examination and done nothing more. Those who wanted to celebrate the event were greatly disappointed. They, however, did not give way. They went to Dada Keluskar, a personal friend of my father, and asked him to intervene. He agreed. After a little argumentation, my father yielded, and the meeting was held. Dada Keluskar presided. He was a literary person of his time. At the end of his address he gave me as a gift a copy of his book on the life of the Buddha, which he had written for the Baroda Sayajirao Oriental Series. I read the book with great interest, and was greatly impressed and moved by it.
I began to ask why my father did not introduce us to the Buddhist literature. After this, I was determined to ask my father this question. One day I did. I asked my father why he insisted upon our reading the Mahabharata and Ramayana, which recounted the greatness of the Brahmins and the Kshatriyas and repeated the stories of the degradation of the Shudras and the Untouchables (Original Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath). My father did not like the question. He merely said, “You must not ask such silly questions. You are only boys; you must do as you are told.” My father was a Roman Patriarch, and exercised most extensive Patria Pretestas over his children. I alone could take a little liberty with him, and that was because my mother had died in my childhood, leaving me to the care of my auntie.
So after some time, I asked again the same question. This time my father had evidently prepared himself for a reply. He said, “The reason why I ask you to read the Mahabharata and Ramayana is this: we belong to the Untouchables, and you are likely to develop an inferiority complex, which is natural. The value of the Mahabharata and Ramayana lies in removing this inferiority complex. See Drona and Karna–they were small men, but to what heights they rose! Look at Valmiki–he was a Koli, but he became the author of the Ramayana. It is for removing this inferiority complex that I ask you to read the Mahabharata and Ramayana.”
I could see that there was some force in my father’s argument. But I was not satisfied. I told my father that I did not like any of the figures in [the] Mahabharata. I said, “I do not like Bhishma and Drona, nor Krishna. Bhishma and Drona were hypocrites. They said one thing and did quite the opposite. Krishna believed in fraud. His life is nothing but a series of frauds. Equal dislike I have for Rama. Examine his conduct in the Sarupnakha [=Shurpanakha] episode [and] in the Vali Sugriva episode, and his beastly behaviour towards Sita.” My father was silent, and made no reply. He knew that there was a revolt.
This is how I turned to the Buddha, with the help of the book given to me by Dada Keluskar. It was not with an empty mind that I went to the Buddha at that early age. I had a background, and in reading the Buddhist Lore I could always compare and contrast. This is the origin of my interest in the Buddha and His Dhamma.
The urge to write this book has a different origin. In 1951 the Editor of the Mahabodhi Society’s Journal of Calcutta asked me to write an article for the Vaishak Number. In that article I argued that the Buddha’s Religion was the only religion which a society awakened by science could accept, and without which it would perish. I also pointed out that for the modern world Buddhism was the only religion which it must have to save itself. That Buddhism makes [a] slow advance is due to the fact that its literature is so vast that no one can read the whole of it. That it has no such thing as a bible, as the Christians have, is its greatest handicap. On the publication of this article, I received many calls, written and oral, to write such a book. It is in response to these calls that I have undertaken the task.
To disarm all criticism I would like to make it clear that I claim no originality for the book. It is a compilation and assembly plant. The material has been gathered from various books. I would particularly like to mention Ashvaghosha’s Buddhavita [=Buddhacharita], whose poetry no one can excel. In the narrative of certain events I have even borrowed his language.
The only originality that I can claim in is the order of presentation of the topics, in which I have tried to introduce simplicity and clarity. There are certain matters which give headache[s] to the student of Buddhism. I have dealt with them in the Introduction.
It remains for me to express my gratitude to those who have been helpful to me. I am very grateful to Mr. Nanak Chand Rattua of Village Sakrulli and Mr. Parkash Chand of Village Nangal Khurd in the district of Hoshiarpur (Punjab) for the burden they have taken upon themselves to type out the manuscript. They have done it several times. Shri Nanak Chand Rattu took special pains and put in very hard labour in accomplishing this great task. He did the whole work of typing etc. very willingly and without caring for his health and [=or] any sort of remuneration. Both Mr. Nanak Chand Rattu and Mr. Parkash Chand did their job as a token of their greatest love and affection towards me. Their labours can hardly be repaid. I am very much grateful to them.
When I took up the task of composing the book I was ill, and [I] am still ill. During these five years there were many ups and downs in my health. At some stages my condition had become so critical that doctors talked of me as a dying flame. The successful rekindling of this dying flame is due to the medical skill of my wife and Dr. Malvankar. They alone have helped me to complete the work. I am also thankful to Mr. M. B. Chitnis, who took [a] special interest in correcting [the] proof and to go [=in going] through the whole book.
I may mention that this is one of the three books which will form a set for the proper understanding of Buddhism. The other books are: (i) Buddha and Karl Marx; and (ii) Revolution and Counter-Revolution in Ancient India. They are written out in parts. I hope to publish them soon.
B. R. Ambedkar
26 Alipur Road, Delhi
6-4-56
Below is an excerpt from Dr. B.R. Ambedkar’s writing called “Buddha or Karl Marx”:
I THE CREED OF THE BUDDHA
The Buddha is generally associated with the doctrine of Ahimsa. That is taken to be the be-all and end-all of his teachings. Hardly any one knows that what the Buddha taught is something very vast: far beyond Ahimsa. It is therefore necessary to set out in detail his tenets. I enumerate them below as I have understood them from my reading of the Tripitaka :
1. Religion is necessary for a free Society.
2. Not every Religion is worth having.
3. Religion must relate to facts of life and not to theories and speculations about God, or Soul or Heaven or Earth.
4. It is wrong to make God the centre of Religion.
5. It is wrong to make salvation of the soul as the centre of Religion.
6. It is wrong to make animal sacrifices to be the centre of religion.
7. Real Religion lives in the heart of man and not in the Shastras.
8. Man and morality must be the centre of religion. If not, Religion is a cruel superstition.
9. It is not enough for Morality to be the ideal of life. Since there is no God it must become the Jaw of life.
10. The function of Religion is to reconstruct the world and to make it happy and not to explain its origin or its end.
11. That the unhappiness in the world is due to conflict of interest and the only way to solve it is to follow the Ashtanga Marga.
12. That private ownership of property brings power to one class and sorrow to another.
13. That it is necessary for the good of Society that this sorrow be removed by removing its cause.
14. All human beings are equal.
15. Worth and not birth is the measure of man.
16. What is important is high ideals and not noble birth.
17. Maitri or fellowship towards all must never be abandoned. One owes it even to one’s enemy.
18. Every one has a right to learn. Learning is as necessary for man to live as food is.
19. Learning without character is dangerous.
20. Nothing is infallible. Nothing is binding forever. Every thing is subject to inquiry and examination. 21. Nothing is final.
22. Every thing is subject to the law of causation.
23. Nothing is permanent or sanatan. Every thing is subject to change. Being is always becoming.
24. War is wrong unless it is for truth and justice.
25. The victor has duties towards the vanquished. This is the creed of the Buddha in a summary form. How ancient hut how fresh! How wide and how deep are his teachings!
International Multipurpose Co-operative Society of Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath (IMCSOIJGPB) will publish 1000 copies of The Buddha and His Dhamma written By Baba Saheb Dr. B.R. Ambedkar in small parts as leaflets. All the members of the society has the right to do the same preferably in different languages.
The Children’s Development Bank tips the balance in favour of street children
An innovative international scheme is giving the young traders of Asia a helping hand in their daily fight for survival
Rhys Blakely in Delhi
Ram Singh does not look like a banker - but then, this barefoot 13-year-old who fends for himself on the streets of Delhi works for an unconventional bank.
Ram manages the accounts at the Fatehpuri branch of the Children’s Development Bank (CDB), a multinational co-operative run for street children by street children. His office is the corner of a night shelter on a teeming back alley close to the Old Delhi railway station. It opens for an hour every evening to allow child workers to deposit and withdraw cash and even to take out small loans.
At 7pm on a Saturday, Ram is updating his ledger book, while about 25 of his customers are fixated on a Bollywood action film playing on TV in the middle of the richly graffitied hall. Their attention is broken when a large rat bounds across the room, sending several of the smaller boys in pursuit.
Ram’s story is typical of the CDB’s clientele: he says he left his home in Uttar Pradesh, a poor state in northern India, for Delhi because his local school was no good and he wanted to follow his older brothers to the big city. “It was time I earned my own money,” he says. He thinks he was about seven at the time.
Similar tales - often relayed, like Ram’s, with something of a swagger - are common. Estimates suggest that as many as 400,000 children work on the streets of Delhi - mostly as hawkers, ragpickers and lackeys for small businesses - a figure roughly equivalent to the population of Bristol. Across the whole of India, it is reckoned that at least 18million minors lack proper homes. The vast majority of them, of course, are complete strangers to financial services.
Rita Panika, of Butterflies, the non-governmental organisation that founded the first CDB in 2001, says: “If they do not have anywhere to put their money, it often ends up being stolen - by bigger children or employers who offer to look after their pay and then refuse to hand it over.” Mindful that they had better use what they earn fast, street children often spend surplus cash on solvents to sniff, or just gamble it away. The CDB allows them to use their cash more wisely and, it is argued, gives them a greater say over their lives.
For instance, the children vote among themselves to decide who will manage the accounts. Those elected (such as Ram) are taught the basic principles of banking - but all involved pick up important life lessons, the scheme’s organisers say.
“The bank helps children to prioritise their needs and think about how they use their money,” Ms Panika says. “Most importantly they learn that it is important to have goals and to work towards them.”
The first CDB branch was founded in Delhi 2001. The organisation has more than 8,250 members, all aged between eight and 18, in 12 locations - including branches in Afghanistan, Bangladesh, Nepal and Sri Lanka. The average account holds £2.50 - a useful sum if you are a minor fending for yourself in South Asia.
Savings go towards projects of varying size. Hani, 14, is withdrawing 20 rupees (24p) to buy a shirt. If he has two, he tells The Times, he can wash one while wearing the other. Amit, 13, has just returned from his home town in Uttar Pradesh, after taking 750 rupees back to his family. One lad saved a seven-figure sum and bought a shop.The bank can also provide a safety net for the young entrepreneurs. Hemaut, who says he is 13 but looks much younger, is withdrawing 80 of his 100 rupees.
It is a large chunk of his capital but this afternoon the boy, who has been on Delhi’s streets for two years, was caught going about his daily trade - selling coconuts on the city’s buses. An official stole all the money he had on him - 150 rupees - and took his stock. He will use the 80rupees to buy some plastic pens with lights on them, which he hopes to sell tomorrow.
Remarkably, there is no sense that Hemaut feels cheated - neither by the crooked bus inspector nor by the cards life has dealt him. “If it was not for my bank account, I’d be in real trouble,” he says.
Big numbers, small sums
— As many as 150 million children live on the world’s streets
— A child in Delhi earns about 40 rupees (50p) a day
— Most street children are boys and one in twenty who are members of the CDB send money back home
— Most Indian street children earn money by selling cheap goods, often at traffic lights or on trains, or by ragpicking (sifting through rubbish). Begging is common
— A Human Rights Watch report found that “Indian street children are routinely beaten by police”
Online edition of India’s National Newspaper Saturday, Jun 07, 2008
Mulayam Singh meets Mayawati
Atiq Khan
The hour-long closed door meeting comes after a gap of 13 years
— Photo: PTI Samajwadi Party leader Mulayam Singh with Uttar Pradesh Chief Minister Mayawati during a meeting in Lucknow on Friday.
LUCKNOW: Exactly 13 years and three days after the State Guest House incident of June 2, 1995 that led to the formation of the first Bahujan Samaj Party government in Uttar Pradesh, Samajwadi Party president Mulayam Singh on Friday met Chief Minister Mayawati.
The two had all these days even refused to acknowledge each other’s political clout and spared no opportunity to run down the other.
The hour-long closed door meeting at the Chief Minister’s 5, Kalidas Marg official residence was in connection with the nomination of the chairman and members of the U.P. State Human Rights Commission (UPSHRC).
Mr. Singh is a member of the selection committee in his capacity as the Leader of the Opposition in the Vidhan Sabha. The other members are the Chief Minister, the Home Minister (Ms. Mayawati in both the cases), Speaker Sukhdev Rajbhar, Chairman of the Vidhan Parishad Sukhram Singh and Leader of the Opposition in the Vidhan Parishad Ahmed Hasan. All were present at the meeting.
Mr. Singh, who drove into the Chief Minister’s residence at around 10 a.m. for the “all important” meeting, remained incommunicado throughout the day in spite of his presence at a meeting of the Kushwaha Backward Class at the SP office.
There was no word from the BSP president either.
The Congress, which earlier tried to woo Ms. Mayawati when she assumed office in May 2007, now faces stiff opposition from the Chief Minister. On Thursday, she threatened to launch a nationwide agitation if the fuel price hikes are not withdrawn.
On the flipside, the Samajwadi Party and the Congress were reportedly getting cozy, though it has been only SP general secretary Amar Singh, who had indirectly admitted to the reported thawing of SP-Congress relations. Mr. Mulayam Singh has remained silent on the issue.
Together in 1993
The BSP and SP are no strange political bedfellows. Both contested the 1993 Assembly elections and Mr. Mulayam Singh went on to head a coalition government.
The relations between him and BSP founder and Ms. Mayawati’s mentor Kanshi Ram soured with the June 2, 1995 State Guest House incident proving to be the flashpoint in the troubled alliance.
Representing the Dalits, Brahmins, OBCs and the Muslims, the support base of the BSP and SP comprises 65 per cent of the State’s electorate.
State unit president of the SP and Mulayam’s brother Shivpal Singh Yadav refused to comment on the outcome of the meeting. Mr. Singh attended a Human Rights Commission meeting at the Chief Minister’s official residence, he said at a news conference.
Retired Supreme Court judge H.K. Sema was named Chairman of the SHRC. Retired Allahabad High Court judge Vishnu Sahai and human rights activist Asha Tewari were nominated as members.
Thank You 
j/k), this project is unique in that it is designed to fulfill a completely selfless goal, namely “to benefit as many people as possible.” A monumental sustainable work of art that will serve as a constant source of inspiration and a symbol of loving-kindness, work will soon begin on the 152 meter-tall Maitreya Buddha Statue that is the centerpiece of a large temple complex.
The focal point of Indian architecture, like its culture, has always been religious in nature. Just as the Indian economic boom is bringing incredible economic and architectural growth in the secular area, so has Indian religious architecture once again become manifest in the construction of some of the largest, massive, and most intricate religious architecture the world has seen, from the recently completed Akshardham Temple, New Delhi — the largest volume Hindu Temple in India, to the under construction Global Vipassana Pagoda, Mumbai — the largest stupa, largest dome, and largest rock cave in the world, to the planned Sri Mayapur Vedic Temple and Planetarium, Mayapur, the world’s tallest Hindu temple.
Situated in Deoria district of eastern Uttar Pradesh, Kushinagara was a small town in the days of the Buddha. But it became famous when the Buddha died here, on his way from Rajgir to Sravasti. His last memorable words were, “All composite things decay. Strive diligently!” This event is known as the ‘Final Blowing-Out’ (Parinirvana) in Buddhist parlance. Since then the place has become a celebrated pilgrim centre. It was the capital of the kingdom of the Mallas, one of the 16 Janapadas (see Sravasti).
Economics in Buddhism.
According to Thailand’s much revered King and lately members of the (new military installed) government and a growing number of economists and grassroots development activists, the answer is, yes, there is. They call it ‘Sufficiency Economics’, a term coined by King Bhumibol Adulyadej in the midst of Thailand’s economic meltdown in 1997.
