Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
From Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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Make me PM Write Down on the Wall was Dr. Ambedkar’s Sign ! Two Thousand Nine ! Will Be Mine ! - Says Ms Mayawati Bahen ! Now is all that you have! By voting to BSP, the Nation you save! Polling for Rajasthan assembly -Bahujan Samaj Party (BSP) supremo and Uttar Pradesh Chief Minister Mayawati today said the UPA government can’t escape from its responsibilities on terrorist attacks in Mumbai, by resignation of Union Home Minister Shivraj Patil only …Young MPs respond to the Mumbai Tragedy-Ashok Kumar Rawat, MP - THIS December 6 — Dr Ambedkar’s death anniversary — may have a new meaning for actor-politician S Ve Shekher. The AIADMK’s Mylapore MLA may join the Bahujan Samaj Party (BSP) soon with the party supremo Mayawati not only ready to offer him a suitable post but also funds to ‘develop’ the party in the state, according to indications given by him.
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Chulalachomklao of Siam Pali Tipitaka, 1893, 39 Volumes Chulalachomklao of Siam Pali Tipitaka, 1893, Volume 1.
Chulachomklao of Siam Pāḷi Tipiṭaka, 1893, 39 Volumes, in the International Tipitaka Hall


World Tipiṭaka Edition in Roman Script
World Tipiṭaka Edition in Roman Script (40 volumes)

The Royal Coat of Arms of Siam during the Reign of King Chulachomklao
Cabinet No. 1/12 Pāḷi Tipiṭaka in Devanagari and Sinhala scripts
Cabinet No. 2/12 Pāḷi Tipiṭaka in Palm-leave manuscriptsCabinet No. 3/12 Pāḷi Tipiṭaka Commentary in Thai script
Cabinet No. 4/12 Pāḷi Tipiṭaka in Thai script in various editionsCabinet No. 5/12 Pāḷi Tipiṭaka in Thai script and its Pāḷi Commentary in Thai scriptCabinet No. 6/12 Pāḷi Tipiṭaka in Thai script and its Pāḷi Sub-Commentary in Thai scriptCabinet No. 7/12 Pāḷi Tipiṭaka in Thai translation with CommentaryCabinet No. 8/12 Pāḷi Tipiṭaka in Thai script and translation in Thai languageCabinet No. 9/12 Pāḷi Tipiṭaka in Thai script and its translations Cabinet No. 11/12 Commentary and Sub-Commentary of Pāḷi Tipiṭaka in Burmese script
Cabinet No. 11/12 Pāḷi Tipiṭaka in Burmese scriptCabinet No. 12/12 Pāḷi Text in Roman script and translation in English language
JohnnyJX


Image:Tipitaka1..jpg


    Vinaya Pitaka    
   
                                       
Sutta-
vibhanga
Khandhaka Pari-
vara
               
   
    Sutta Pitaka    
   
                                                      
Digha
Nikaya
Majjhima
Nikaya
Samyutta
Nikaya
                     
   
   
                                                                     
Anguttara
Nikaya
Khuddaka
Nikaya
                           
   
    Abhidhamma Pitaka    
   
                                                           
Dhs. Vbh. Dhk.
Pug.
Kvu. Yamaka Patthana
                       
   
         
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Image:Tipitaka scripture.jpg

http://char.txa.cornell.edu/nonwest/japan/nara.gif

http://i213.photobucket.com/albums/cc91/kukaimikkyo/DM/528d7855.gif

Image:Ashoka2.jpg

Ashoka Maurya

Map of the Maurya Empire under Ashoka's rule.

Map of the Maurya Empire under Ashoka’s rule.

The Sanchi stupa in Sanchi, Madhya Pradesh established by emperor Ashoka in the third century BC.

The Sanchi stupa in Sanchi, Madhya Pradesh established by emperor Ashoka in the third century BC.

Fragment of the 6th Pillar Edicts of Ashoka (238 BC), in Brahmi, sandstones. British Museum.

Fragment of the 6th Pillar Edicts of Ashoka (238 BC), in Brahmi, sandstones. British Museum.
The Ashoka Chakra, featured on the flag of the Republic of India

Silver punch-mark coins of the Mauryan empire, bear Buddhist symbols such as the Dharmacakra, the elephant (previous form of the Buddha), the tree under which enlightenment happened, and the burial mound where the Buddha died (obverse). 3rd century BC.


Silver punch-mark coins of
the Mauryan empire, bear Buddhist symbols such as the Dharmacakra,
the elephant (previous form of the Buddha), the tree under which
enlightenment happened, and the burial mound where the Buddha died
(obverse). 3rd century BC.

Distribution of the Edicts of Ashoka and Ashokan territorial limits.

Greek Late Archaic style capital from Patna (Pataliputra), thought to correspond to the reign of Ashoka, 3rd century BC, Patna Museum (click image for references).

Bilingual edict (Greek and Aramaic) by king Ashoka, from Kandahar - Afghan National Museum. (Click image for translation).

Bilingual edict (Greek and Aramaic) by king Ashoka, from Kandahar - Afghan National Museum. (Click image for translation).

Ashokan Pillar at Vaishali

Ashokan Pillar at Vaishali

This is the famous original sandstone sculpted Lion Capital of Ashoka preserved at Sarnath Museum which was originally erected around 250 BCE atop an Ashoka Pillar at Sarnath. The angle from which this picture has been taken, minus the inverted bell-shaped lotus flower, has been adopted as the National Emblem of India showing the Horse on the left and the Bull on the right of the Ashoka Chakra in the circular base on which the four Indian lions are standing back to back. On the far side there is an Elephant and a Lion instead. The wheel

http://www.youtube.com/watch?v=AaiB3pXY-ss&mode=related&search=

Mahatma Phule


Shahu Chhatrapati

evr

Sri Narayana Guru

[Bahujan Samaj Party Flag]Bahujan Samaj Party

Image:Bahujansamajpartysymbol.png

Symbol- BSP -Bahujan Samaj Party, India

Make me PM
Write Down on the Wall was Dr. Ambedkar’s Sign !

Two Thousand Nine !

Will Be Mine !

- Says Ms Mayawati Bahen !

Now is all that you have!

By voting to BSP, the Nation you save!

Bahujan Samaj Party (BSP) supremo and Uttar
Pradesh Chief Minister Mayawati today said the UPA government can’t
escape from its responsibilities on terrorist attacks in Mumbai, by
resignation of Union Home Minister Shivraj Patil only …


Polling for Rajasthan assembly

Jaipur, Dec 4 (IANS) Polling to elect a 200-seat
Rajasthan assembly began Thursday morning amid tight vigil by policemen
following heightened security concerns in the wake of the Mumbai terror
attacks.

“The voting began at 8 a.m. at 42,212 polling
stations spread across the state. We have made elaborate security
arrangements for peaceful polls,” an election official here told IANS.

Over 8,400 polling stations have been declared sensitive and security has been beefed up in these areas.

Over 36 million people, including 17.2 million women, are eligible
to vote. There are 2,193 candidates, including 154 women, in the fray.

The Bahujan Samaj Party (BSP) is fighting 199 seats.

Uttar Pradesh Chief Minister Mayawati’s BSP has made a
dent. The party had won only two of the 124 assembly seats it contested
in 2003. However, it increased its vote percentage from 2.17 percent in
1998, when it fought for the first time in the state, to 3.98 percent
in 2003. As per Three Baskets Study circle BSP will win more than 100 seats.

Young MPs respond to the Mumbai Tragedy-Ashok Kumar Rawat, MP

Ashok Kumar Rawat, MP
Misrikh, Uttar Pradesh
Bahujan Samaj Party (BSP)

This is serious political crisis. We should stand above our petty party considerations.

The
kind of coverage the media was providing was against the security
operation and safety of the people. Indeed, the media is right to
highlight the irresponsible remarks of one or two politicians, but at
the same time the media should also try to report the cooperation of
other people and the steps taken by the government, like the
resignations of ministers.

It is democracy which gives people
the choice to select and vote for the right leaders. It is easy to
blame the system, but there is a very low percentage of voting in our
country – only 50-60 percent.
Politicians are not from outside society; they come from the same backgrounds as the ordinary people.
The need of the hour is to develop a broad consensus on political,
civil society and media level. There must be mandatory induction of all
citizens in certain military training
.





THIS December 6 — Dr Ambedkar’s death anniversary — may have a new meaning for actor-politician S Ve Shekher.

The AIADMK’s Mylapore MLA may join the Bahujan Samaj Party (BSP) soon with the party supremo Mayawati not only ready to offer him a suitable post but also funds to ‘develop’ the party in the state, according to indications given by him.

“Yes. Mayawati’s party people have spoken to me. I will be meeting Mayawati also. The party is giving 25-30 per cent of the seats to Brahmins. If that be the case. I will consider it (offer) definitely,” he told Express.

It is not surprising that Shekher is considering Mayawati’s offer seriously. His total isolation within the AIADMK was fully evident in the recent Assembly session. It had
reached a stage where he had begun to feel that he was “a right person in the wrong place.”
Hence, he is now ready to move on.

“Brahmins are being neglected in society and the Aboriginal Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/STs) are shunned. So, both communities will join hands,’ he said.

“It has been a successful experiment in Uttar Pradesh. It has set a good example of communal harmony in that state. I want
that to spread throughout the country, ” Shekher said.

“I think the move will help my community. I am going to unite the Brahmins and the Aboriginal Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/STs) and together, we can jointly fight for our rights “Shekhar said.

On when things will take shape, he said: “After Guru Peyarchi — December 6. Change of place it says.”
The actor, who has been aspiring for a Rajya Sabha seat for long, said he hoped to be in Delhi soon. Via UP? “UP
means ‘up’” he quipped.

CURTAINS may soon come down on the four-year stint of theatre
personality S Ve Shekher in the AIADMK. Things have gone from
bad to worse for him in the party and he has lost his peace of mind,
he says.

The last straw seems to have been the treatment meted out to
him during the recent Assembly session. “My party colleagues behaved like school students who had been instructed not to talk to
me. Even while distributing slips, they bypassed me. It was childish,” he said.

His biggest grievance is that he has not been given a chance to meet party chief J Jayalalithaa to
clarify his stand. This in spite of his unswerving loyalty to her, he said.

“I joined the party when it was at its nadir in 2004. In the Lok  Sabha elections that year, the AIADMK was completely whitewashed in all 40 constituencies.

When the results came out, that morning I met Jayalalithaa and
gave her a letter that I wanted to join the party under her leadership,” he told the Express.

“Before I joined the party, I met her more than 20 times, after joining some four or five times and
after I became an MLA probably twice. So, if I leave the party may be I will start meeting her again,”
he quipped.

The first cracks in their ties appeared when he shared a platform
with DMK leader Dayanidhi Ma ran at an international film festival in 2006, he said. And refusing
to remove pictures from his house of his father and children receiving mementoes from DMK chief
Karunanidhi did not bring him closer to the party leadership.

But the biggest blow was when Jayalalithaa did not attend the
wedding of his daughter. “It was not an insult to me personally but
to a party MLA. I was told she was also upset with the photograph of
the Kanchi seer Jayendra Saraswati at the venue. But that was a
family decision. He is our guru.”Asked whether all this was an indication that his party wanted
him to quit, he said: “They have
already thrown me out by not inviting me to any meeting or function. But I am hesitant to resign because the seat was given by ‘Madam’, but the verdict was given by the people.” On his recent “courtesy calls” to Chief Minister Karunanidhi, he said he had gone to invite him for a film festival. “If he attends the
festival, I will welcome him. I don’t think I committed any mistake by calling on him. Two years ago, I would have felt guilty. But

now there is no hesitation.” But then why should the BSP be an option? “Because Brahmins and Aboriginal Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/STs) can join hands. It has been a successful experiment in Uttar Pradesh. It has set a good

example of communal harmony in that state. I want that to spread through out the country. I am going to unite the Brahmins and the Aboriginal Inhabitants of Jambudvipa, that is the Great Prabuddha Bharath (SC/STs) and together we can jointly fight for our rights. It will lead to social reformation and profound changes after some years,” he said.


Kindly visit:

http://sarvajan. ambedkar. org
International Federation for Freedom of Aboriginal Inhabitants and
Migrates (IFFAIM)




Our
aspiration in life is to see entire people triumph over the suppressive
forces of ignorance, un-satisfactoriness, hatred, anger, jealousy,
delusion, superstition (false religious teaching) and tyranny.
Therefore, we have sworn to confront these influences wherever they
arise. Being spellbound for thousands of years is long enough! In our
age, the battles for freedom and supremacy are being waged on the
mental planes. In order to fulfill prophecy and emerge victorious, we
must be armed with an over standing of our origins, history and the
machinations of those who conspire against us. Any part that we can
play in such a revolution of consciousness is our willing service to a
resurgent Pure Land.

Lesson 11

 

comments (0)
Sakalika Sutta The Stone Sliver-The Great Section on Virtue-Mind in its passive and active forms -I-G (security) for Mayawati -Jaipur all set for high-profile contests -Rajasthan polls today; BJP unsure, Congress too -The BSP is poised to gain additional seats in all the regions — Marwar, Mewar, Hadauti, Shekahwati, Bikaner, Wagad, Braj and Dhundhar — and the gains would be enough for it to pass muster — the 100-seat mark.-Rustic touch: Kite-flying, bullock cart races and more at ‘Rural Olympics’!-Lesson 10 Social Transformation! And Economical Emancipation! Through Testing the efficacy of social engineering! By Mighty Great Mind Training!-1. Utthana Sampada The Buddha when encouraging the production of wealth makes special reference to six job ranges prevalent at that time: 1. Agriculture 2. Trade 3. Cattle breeding 4. Defence services 5. Government services 6. Professional services
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Posted by: site admin @ 1:25 am



The Stone Sliver

Translator’s note: Cullavagga
VII tells of how Devadatta, the Buddha’s cousin, tried unsuccessfully
in various ways to wrest leadership of the Sangha from the Buddha. In
Cv VII.3.9, he tries to kill the Buddha by hurling a rock down a
mountainside. The rock is crushed, and so misses the Buddha, but sends
out a splinter that pierces the Buddha’s foot, drawing blood. According
to the Commentary, this discourse together with
SN 4.13 describe the Buddha’s reaction to this attempt on his life.



I have heard that on one occasion the Blessed One was staying near Rajagaha at the Maddakucchi Deer Reserve.
Now at that time his foot had been pierced by a stone sliver.
Excruciating were the bodily feelings that developed within him —
painful, fierce, sharp, wracking, repellent, disagreeable — but he
endured them mindful, alert, & unperturbed. Having had his outer
robe folded in four and laid out, he lay down on his right side in the
lion’s posture, with one foot placed on top of the other, mindful &
alert.

Then 700 devatas from the Satullapa
retinue, in the far extreme of the night, their extreme radiance
lighting up the entirety of Maddakucchi, went to the Blessed One. On
arrival, having bowed down to him, they stood to one side.

As she was standing there, one of the devatas exclaimed in the
Blessed One’s presence: “What a naga is Gotama the contemplative! And
like a naga, when bodily feelings have arisen — painful, fierce, sharp,
wracking, repellent, disagreeable — he endures them mindful, alert,
& unperturbed!”

Then another devata exclaimed in the Blessed One’s presence: “What a
lion is Gotama the contemplative! And like a lion, when bodily feelings
have arisen — painful, fierce, sharp, wracking, repellent, disagreeable
— he endures them mindful, alert, & unperturbed!”

Then another devata exclaimed in the Blessed One’s presence: “What a
thoroughbred is Gotama the contemplative! And like a thoroughbred, when
bodily feelings have arisen — painful, fierce, sharp, wracking,
repellent, disagreeable — he endures them mindful, alert, &
unperturbed!”

Then another devata exclaimed in the Blessed One’s presence: “What a peerless bull
is Gotama the contemplative! And like a peerless bull, when bodily
feelings have arisen — painful, fierce, sharp, wracking, repellent,
disagreeable — he endures them mindful, alert, & unperturbed!”

Then another devata exclaimed in the Blessed One’s presence: “What a
strong burden-carrier is Gotama the contemplative! And like a strong
burden-carrier, when bodily feelings have arisen — painful, fierce,
sharp, wracking, repellent, disagreeable — he endures them mindful,
alert, & unperturbed!”

Then another devata exclaimed in the Blessed One’s presence: “What a
tamed one is Gotama the contemplative! And like a tamed one, when
bodily feelings have arisen — painful, fierce, sharp, wracking,
repellent, disagreeable — he endures them mindful, alert, &
unperturbed!”

Then another devata exclaimed in the Blessed One’s presence: “See a
concentration well-developed, a mind well-released — neither pressed
down nor forced back, nor with mental fabrication kept blocked or
suppressed. Whoever would think that such a naga of a man, lion of a
man, thoroughbred of a man, peerless bull of a man, strong
burden-carrier of a man, such a tamed man should be violated: what else
is that if not blindness?”

Five-Veda Brahmans,
living austerely
for 100 years:
Their minds
are not rightly released.
Lowly by nature,
they’ve not gone beyond.

Overpowered by craving,
bound up in precepts & practices,
performing wretched austerities
for 100 years:
Their minds
are not rightly released.
Lowly by nature,
they’ve not gone beyond.

For one fond of conceit,
there’s no taming;
for one uncentered,
no sagacity.
Though alone in the wilderness,
if one lives heedlessly,
one won’t cross over, beyond Mara’s sway.

But having abandoned conceit,
well-centered within,
with right awareness
everywhere
fully released,
alone in the wilderness,
heedfully living,
one will cross over, beyond Mara’s sway.

The Great Section on Virtue

Whereas some
priests
and contemplatives, living off food given in faith, maintain
themselves by wrong livelihood, by such lowly arts as:

reading marks on the
limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals —

he abstains from wrong livelihood,
from lowly arts such as these.

“Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as: determining lucky and unlucky gems,
garments, staffs, swords, spears, arrows, bows, and other weapons; women, boys,
girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams, fowl, quails, lizards, long-eared rodents, tortoises, and other
animals — he abstains from wrong livelihood, from lowly arts such as these.

“Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as forecasting:

the rulers will march
forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat —

he abstains from wrong livelihood,
from lowly arts such as these.

“Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as forecasting:

there will be a lunar
eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon,
and asterisms;
such will be the result of the lunar eclipse… the rising, setting, darkening,
brightening of the sun, moon, and asterisms —

he abstains from wrong livelihood,
from lowly arts such as these.

“Whereas some priests and contemplatives,
living off food given in faith, maintain themselves by wrong livelihood, by
such lowly arts as forecasting:

there will be
abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or they earn their living by counting, accounting, calculation, composing
poetry, or teaching hedonistic arts and doctrines —

he abstains from wrong livelihood,
from lowly arts such as these.

“Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as:

calculating
auspicious dates for marriages, betrothals, divorces; for collecting debts or
making investments and loans; for being attractive or unattractive; curing
women who have undergone miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make him lose
control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl,
or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck —

he abstains from wrong livelihood,
from lowly arts such as these.

“Whereas some priests and
contemplatives, living off food given in faith, maintain themselves by wrong
livelihood, by such lowly arts as:

promising gifts to
devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing ear-oil, eye-drops, oil for treatment through the nose, collyrium,
and counter-medicines; curing cataracts, practicing surgery, practicing as a
children’s doctor, administering medicines and treatments to cure their
after-effects —

he abstains from wrong livelihood,
from lowly arts such as these. This, too, is part of his virtue.

“A monk thus consummate in
virtue sees no danger anywhere from his restraint through virtue. Just
as
a head-anointed noble warrior king who has defeated his enemies sees no
danger anywhere from his enemies, in the same way the monk thus consummate in
virtue sees no danger anywhere from his restraint through virtue. Endowed with
this noble aggregate of virtue, he is inwardly sensitive to the pleasure of
being blameless. This is how a monk is consummate in virtue.


I-G (security) for Mayawati

Special Correspondent

LUCKNOW: A new post of I-G (CM Security) has been created
exclusively for supervising the security set-up of Uttar Pradesh Chief
Minister Mayawati who is one of the few politicians in the country with
a Z-Plus security cover.

I-G (Lucknow Zone) Arvind Kumar Jain will double up as I-G (CM
Security). Besides these twin responsibilities, Mr. Jain has been given
the additional charge of I-G (Lucknow Zone) of the Anti-Terrorist Squad
(ATS). The UP ATS was split into four zones by the Chief Minister on
Tuesday with the Lucknow and Kanpur zones under the supervisory charge
of officers of I-G rank.

In a late Tuesday night reshuffle, I-G (ATS) S.N. Singh was shifted
as I-G (PAC), Central Zone. Mr. Singh has been given the additional
charge of I-G (Kanpur Zone) of ATS. DIG (PAC) Lucknow Sector, Rajiv
Krishna, will hold the additional charge of DIG, Faizabad Zone of ATS,
while Ajay Anand has been appointed DIG, ATS Zone, Allahabad.

Rajiv Sabbarwal, who was SSP, ATS, in Lucknow, has been moved as
SSP, ATS, Allahabad Zone, and the Commandant of 35 PAC Battalion,
Lucknow, Alok Singh has been assigned the additional responsibility of
SSP, ATS Zone, Lucknow
.

Jaipur all set for high-profile contests

Mohammed Iqbal

JAIPUR: The stage is set for high-profile contests here today as the
Pink City goes to the polls along with the rest of the State.

After the latest delimitation exercise for the Assembly constituencies
in the district, the number of seats has gone up from 15 to 19.

Rajasthan polls today; BJP unsure, Congress too


There is an element of unpredictability about the current election as
it is the first taking place after the massive exercise of delimitation
in which as many as 188 constituencies underwent changes. There are
also changes in the reserved constituencies whose total number now
comes to 59 — 34 for Scheduled Castes and 25 for Scheduled Tribes. The
new additions and deletions in areas have not only changed the proven
political/voting patterns in the constituencies but also brought in new
claimants for representing them.


The BSP has 199 nominees



Poll issues are “corruption and mis-governance by the Vasundhara Raje Government”.

The serious administrative lapses which took place during the Raje
regime, including the firing on farmers agitating for irrigation water
in Sriganganagar and at Sohela in Tonk district and the killing of as
many as 70 Gujjars during their agitation for Scheduled Tribe status,
are some of the issues where the BJP was left without defence. The poor
administrative responses to calamities — the latest being the Chamunda
Mata temple stampede which claimed 214 lives in Jodhpur in September –
added to the negative factor.

The serious administrative lapses which took place during the Raje
regime, including the firing on farmers agitating for irrigation water
in Sriganganagar and at Sohela in Tonk district and the killing of as
many as 70 Gujjars during their agitation for Scheduled Tribe status,
are some of the issues where the BJP was left without defence. The poor
administrative responses to calamities — the latest being the Chamunda
Mata temple stampede which claimed 214 lives in Jodhpur in September –
added to the negative factor.

The fact that the party denied tickets to as many as 61 of its
sitting MLAs including Ministers — some of whom are fighting as rebels
now — and also it had to field four of its MPs in the Assembly
elections, only gave away its back-against-the-wall position.

The Raje package came for the party with its extra baggage of
corruption charges — including those levelled against her by the
party’s own senior men.

The Raje-centric character of the BJP campaign made senior BJP
leaders, including Jaswant Singh, former State party chief Lalit
Kishore Chaturvedi and former Deputy Chief Minister Harishankar Bhabra
– not to speak of Kailash Meghwal, BJP vice-president who levelled the
charge of large-scale corruption against Ms.Raje — keep away from the
campaign. The stand of the Sangh Parivar organisations too was not very
helpful with RSS encouraging candidates against official BJP nominees
in some places.

A day before the polling, indications are that the BJP is bound to lose a good number of its current seats.

The BSP is poised to gain additional seats in all the regions –
Marwar, Mewar, Hadauti, Shekahwati, Bikaner, Wagad, Braj and Dhundhar
– and the gains would be enough for it
to pass muster — the 100-seat mark.

Rustic touch: Kite-flying, bullock cart races and more at ‘Rural Olympics’!


Indo-Asian News Service



Wednesday, December,3 2008 (Lucknow):




Guess
where you can see some pulse-racing bullock cart races, gulli danda,
kite-flying and other traditional Indian games? At the first-ever
homegrown ‘Rural Olympics’ being organised in Uttar Pradesh later this
month.

What’s more, winners will not be given medals or trophies
but awards that can be useful to them every day like loads of ghee and
cooking oil!

“The stage is set. The four-day Rural Olympics that
will tap hidden talent in the villages will start here Dec 18,” AK
Saxena, general secretary of the Uttar Pradesh Non-Olympic Association
(UPNOA), said.

The UPNOA is involved with the promotion of ancient, traditional and cultural games.

The
intention behind organising the Rural Olympics is to “revive the host
of traditional and indigenous games that have lost their importance to
modern-day glamorous games for one reason or other”, said a UPNOA
member.

The Rural Olympics will draw participants not only from Uttar Pradesh but also from Haryana, West Bengal and Tamil Nadu.

“Our
counterparts based in Haryana and West Bengal have already confirmed
their participation. Taking this into account, we expect as many as
1,000 participants to converge here for the event,” said Saxena.

“Last year too we had organised sporting events for the villagers. But this is for the first time we are doing it in a big way.”

The Rural Olympics will be held in the Gomti Nagar stadium in the Chinhat area here.

“The
Rural Olympics will have games for everyone - children, youth, men and
women. The games have been selected in such a way that there can be
maximum representation for a particular game,” said Saxena.

There
will be as many as 40 different games, including tug-of-war, stone
throwing, rope-skipping, kite-flying, half-marathon and filling buckets
with water drawn from wells within a stipulated time.

And there
will be no trophies and medals as these may not hold much importance
for rural participants, said UPNOA members, adding villagers want to
get rewarded with items they can use daily.

“Considering this,
we will give items like containers of ghee, packets of cooking oil,
blankets, clothes, stock of cereals and several such items that don’t
have to be kept as showpieces in there homes,” said Saxena.

Cash prizes would also be given to some select winners.

“If
games like kabaddi, kho-kho and wrestling (called dangal in Hindi) that
have their roots in villages can be accepted nationally, we will strive
for national acceptance of other rural games as well.”

UPNOA
members said the state government was not contributing anything for the
event and it was being organised with the help of funds raised by its
members.


Mind in its passive and active forms

The mind occurs in both passive and active modes. The passive gives
way to the active when a stimulus is received through one of the sense
doors. The passive state of mind is called bhava”nga, cuti, or paa.tisandhi, according to the occasion.

Bhava”nga. The bhava”nga citta, mentioned earlier, is the
primary form of mind. It flows from conception to death except when
interrupted by a stimulus through one of the sense doors. When a
stimulus enters, consciousness becomes active, launching into a thought
process (citta viithi). Thought processes have been analyzed in great detail in the Abhidhamma.

A complete thought process, occurring through the physical sense doors, is made up of seventeen thought moments (citta kha.na). These are:

  1. A bhava”nga that flows by in a passive state when one of the five physical sense organs comes in contact with its object (atiita bhava”nga).
  2. A bhava”nga that vibrates for one thought moment (bhava”nga calana).
  3. A bhava”nga that cuts off the flow (bhava”nga upaccheda).
  4. A citta that turns towards the object through the sense door that has been stimulated (pañcadvaara-vajjana).
  5. The appropriate sense consciousness; in the case of the eye, for example, eye consciousness (cakkhu viññaa.na).
  6. Next a thought moment — the sampa.ticchana citta — which has the function of receiving the object.
  7. When the object has been received another thought moment, called the santiirana citta, arises, performing the function of investigating the object.
  8. The act (kamma) itself, especially if it was a weighty one.
9 to 15.
The object having been determined, the most important stage from an ethical standpoint follows. This stage, called javana,
consists of seven consecutive thought moments all having an identical
nature. It is at this stage that good or evil is done, depending on
whether the cittas have wholesome or unwholesome roots. Therefore,
these javana thought moments have roots and also produce new kamma.
16 and 17.
Following the seventh javana the registering stage occurs, composed of two thought moments called tadaalambane.
When the second registering citta has perished, the bhava”nga follows,
flowing on until interrupted by another thought process.

These thought moments follow one another in extremely rapid
succession; each depends on the previous one and all share the same
object. There is no self or soul directing this process. The process
occurs so rapidly that mindfulness has to be alert and brisk to
recognize at least the determining thought moment — the vottapana — so that one can govern the javana thought moments by wholesome volition.

When the mind-door receives a mind-object, the sequence of events is
a little different from that occurring through the physical senses. The
mind-door-adverting citta is the same type of citta as the determining
moment — the votthapana — that arises in a sensory process. This
mind-door-adverting thought moment can cognize an object previously
seen, heard, smelt, tasted or touched, thus making memories possible.
Since the mind-object here has already been received and investigated,
these functions need not be performed again and the mind-door-adverting
thought moment gives way immediately to the javanas. These are, again,
of great ethical significance. For example, unpleasant words previously
heard can suddenly come to mind and, unless proper mindfulness (
sammaa sati) is practiced, call up javana cittas rooted in hatred, i.e., unwholesome kamma.


Lesson 10

1. Utthana Sampada

The Buddha when encouraging the production of wealth makes special
reference to six job ranges prevalent at that time:

1. Agriculture
2. Trade
3. Cattle breeding

4. Defence services
5. Government services
6. Professional services

India was predominantly an agricultural country. Hence many references
in the discourses were made to agriculture. For example in the ‘Sadapunnappavaddhana
Sutta’
it is mentioned that providing of irrigation facilities results in
yielding continuous merit. In the ‘Samyutta Nikaya’ it is mentioned that
the greatest asset for agriculture is cattle, while in the Sutta Nipatha cattle
from whom man obtains milk, ghee, curd, butter and whey, of much nutritious
value, are described as the best friends of a country. In developing countries,
water and draught power provided by cattle, are basic needs for agriculture.

In the discourse pertaining to a layman’s happiness (domestic and
otherwise) (Cahapati Sukha), foremost is mentioned the satisfaction
derived by a layman from the possession of wealth obtained through righteous
means. (Atthi Sukka). However, the Buddha warns man against the tendency
to become a slave to the mere accumulation of wealth for its own sake. Ibis
would lead to both physical and mental suffering later. Adequate means of
livelihood to support oneself and family, to help relatives and friends, and to
distribute among the needy and the deserving, would lead to contentment and
inner satisfaction. This in turn would result in the moral and spiritual
development of man.

In the ‘Kutadanta Sutta’ the Buddha shows how peace and
prosperity and freedom from crime comes to a country through the
equitable distribution of wealth among its people.

He says: ‘Long ago, 0 Brahman, there was a king by name Wide-realm (Maha-Vijita),
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 Ying 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: “So I would fain, 0 Brahman, offer a great
sacrifice - let the venerable one instruct me how - for my weal and my welfare
for many days.”

Thereupon the Brahman who was chaplain said to the king: ‘The
king’s country, Sire, is harassed and harried. There are dacoits abroad who
pillage the villages and townships, and who make 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 will soon put a stop
to these scoundrels’ game by degradation and banishment, and fines and bonds
and death! But their licence cannot be satisfactorily put a stop to do so. 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 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.”

The King Wide-realm, 0 Brahman, accepted the word of his chaplain,
and did as he had said. And the men, following their business, harassed the
realm no n-tore. 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.

So King Wide-realm had his chaplain called, and said: The disorder
is at an end. The country is at peace. (Dialogues of the Buddha - Part
I, pp. 175-6).

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