Mayawati asks officials to ‘expedite’ action against corruption
Lucknow, Dec 29 (IANS) Uttar Pradesh Chief Minister Mayawati Tuesday
asked officials to expedite action in all pending cases of corruption.
Chairing a law and order review meeting at the Yojana Bhawan here, she
expressed deep concern over the long pendency of corruption cases
against government officials.
“The vigilance department needs to gear up its working so that all
pending corruption cases could be expeditiously taken to their logical
conclusion,” she told top officials attending the meeting.
The chief minister also expressed her displeasure at the slow working
of the state Economic Offences Wing (EOW), where scores of cases
including one of fraud and money laundering against Samajwadi Party
general secretary Amar Singh were pending.
Mayawati further asked officials to prepare a blueprint for improving
the living conditions of police personnel, particularly those of the
Provincial Armed Constabulary (PAC), who had to carry out duties in
inhospitable and hostile conditions.
She also stressed the need to strengthen the police force in the
Maoist-affected areas and issued directives for early filling up of
vacancies in various wings of the state police.
Mayawati also called for strict enforcement of the provisions related
to fire security, particularly in high-rise buildings, and also
emphasised the need for construction of proposed fire stations in a
time-bound manner.
Among other things, she asked officials to improve the purchase system
for buying various articles and equipment required for modernisation
of the state police force.
Among others, the meeting was attended by Cabinet Secretary Shashank
Shekhar Singh, Additional Cabinet Secretary Vijay Shankar Pandey and
Principal Secretary (Home) Kunwar Fateh Bahadur.
Mayawati, among 50 people who shaped decade’
Agencies Posted online: Tuesday , Dec 29, 2009 at 1632 hrs
London : Uttar Pradesh Chief Minister Mayawati is among Indians named in the Financial Times list
of ‘50 People Who Shaped the Decade’.
BANDA, INDIA — The pen, it’s sometimes said, is mightier than the sword. For these women, it’s also a ticket to respect.
Khabar
Lahariya, or “News Waves,” is India’s first newspaper written, read and
run by tribal women and those from the SC/ST (Aboriginal Inhabitants of Jambudvipa, that is, the Great Prabuddha Bharath, or so-called untouchable,
caste.)
While most readers know only of the politics, crime or education
news in the 8-page weekly, each of the writers has a story of her own
about struggling against life’s harsh challenges.
Many of
the dozen or so women on staff were beaten or sexually abused as
children, married off young, endured abusive marriages and fought
mightily for an education and a divorce. Often, the newspaper provides
them with a voice on important issues for the first time in their lives
along with a sense of confidence and purpose.
The paper is also a
labor of love. Not only do the women write the stories, which appear in
a local minority language, Bundeli, they edit, handle layout, proofread
and solicit ads for its two editions. And staff members, paid between
$60 and $140 a month, spend several days each week lugging copies to
distant villages, some accessible only by hiking trails, to flog what
they’ve produced.
“We take buses, cars, motorcycles until the
road stops, then we walk,” said Meera, 23, who like many here uses only
one name, while sitting beside a whiteboard with the week’s stories
mapped out. “It’s hard enough to reach many of these remote areas. Then
you have to stay and sell the papers.”
In the remote communities,
they pick up stories from readers or from residents petitioning for
justice in courts and government offices. Thus armed, they return to
their weekly editorial meeting with a minimum of five ideas and hash
out among themselves what stories will make it into print.
The
paper’s recent stories included alleged bribery at health clinics, a
bureaucrat reported to be siphoning off money meant for widows and a
piece on the brother of a powerful politician who built a house,
blocking water that had gone to SC/ST (Aboriginal Inhabitants of Jambudvipa, that is, the Great Prabuddha Bharath, or so-called untouchable,
caste.) farmers nearby and destroying
their livelihood.
A few years ago, the paper did a story on a
groom who had refused to marry his fiancee because her family wouldn’t
give him an appliance he wanted. Their story — under the headline “Do
you want a wife or a TV?” — got huge attention. Today the couple are
happily married and joke about the incident.
The
54th birthday of Bahujan Samaj Party supremo Mayawati will be
celebrated as People’s Welfare Day on January 15, a party spokesman
said.
Kumari Mayawati’s e-governance in Uttar Pradesh through Convergence of Three
Jewels:
Information Technology (IT)
Bio-Technology (BT)
Nano Technology (NT)
The great people of Uttar Pradesh (Buddha Pradesh) is the only
State, without any Caste and Creed bias elected a Scheduled Caste (Aboriginal
Inhabitant of Jambudvipa, that is, the Great Prabuddha Bharath) Ms Kumari
Mayawati as the Chief Minister of Uttar Pradesh.
Now she wants to e-govern emphasizing that information technology (IT) was on the
top of her agenda, Uttar Pradesh chief minister Mayawati today directed the
officers for effective implementation of e-governance system.
Mayawati said during a high-level meeting. “IT should be put to
optimum use in the government’s working, and its process should be simplified
and made transparent so as to facilitate common people.”
She said programmes being implemented by IT department should be made
better and public-oriented.
“Electronic delivery through public service centers should be made
available to all, and these centers should be set up at the earliest,” she
directed.
“Electronic delivery through public service centers should be made
available to all, and these centers should be set up at the earliest,” she
directed.
The chief minister said with the setting up of service centers, people
will not be required to take rounds of tehsil and district headquarters for
their works.
“The government is committed to provide all facilities to attract
investment in IT sector and the investors are free to set up a unit in any part
of the state,” she said.
Directing the officers to expedite implementation of State-wide Area
Network (Swan) project, she said networking work should be completed at the
earliest.
“E-district scheme being implemented as a pilot project in six districts
of the state should be made more effective and delivery system should be
improved,” she said.
This is the first
time in the world that a Chief Minister talked about implementation of
e–governance that will reach and facilitate common people and wanted IT
department to be made better and public-oriented. She wanted Electronic delivery through public service centers
to be made available to all, and these centers should be set up at the earliest.
She did not want people to take rounds of tehsil and district headquarters for
their works.
Her Government is committed to provide all facilities to
attract investment in IT sector and the investors are free to set up a unit in
any part of the state.
Directing the officers to expedite implementation of State-Wide Area
Network (SWAN) project, she said networking work should be completed at the
earliest.
“E-district scheme being implemented as a pilot project in six
districts of the state should be made more effective and delivery system should
be improved,” she said.
Now is all that you have
All the IT, BT, NT experts supporting the cause of welfare and happiness
of the entire people (Sarvajan Hithay, Sarvajan Sukhay) must wake up like the
sleeping elephant and make use of the opportunity provided by the Chief Minister
to attract investment in IT sector and the investors are free to set up units
in any part of the State.
It is suggested that the experts who know the value of convergence of
Information Technology, Bio-Technology and Nano-Technology form a world class
forum to help the Chief Minister of Uttar Pradesh to enable her to serve the
common people for their welfare and happiness.
And this will be the best way for
VR1
(WE ARE ONE )
+VE NEWS
MAY YOU BE EVER HAPPY, WELL AND SECURE!
MAY YOU LIVE LONG!
MAY ALL BEINGS BE EVRER HAPPY, WELL AND SECURE!
MAY YOU ALWAYS HAVE CALM, QUIET, ALERT, ATTENTIVE AND
EQUANIMINTY MIND!
WITH A CLEAR UNDESRSATNDING THAT
NOTHING IS PERMANENT!
MERITS makes us HAPPY
MORALITY makes us HAPPIER
MEDITATION makes us
HAPPIEST
Venerable Bodidatta Bhante’s collection:
“Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is eternal”.
- Lord Buddha
“Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame”
- Lord Buddha
1st Boudh Mahoutsav 2010
UTTARKHAND National Seminar on Buddhism its Origin and Development
Dear
Friend in Dhamma,
You will be happy to know that we are going to hold a two day BUDDHIST
CULTURAL FEST (1st BAUDHA
MAHOTSAV-UTTRAKHAND) along
with ICHR Sponsored
National Seminar on “BUDDHISM
: ITS ORIGIN AND DEVELOPMENT”, 30-31 JANUARY, 2010 at DAKHPATHAR, DEHRADUN,
UTTRAKHAND. It is
estimated that Buddhists all over the country will participate in the ceremony
by which the culture of Buddhists will get global
attention.
We want to take the opportunity to invite you as delegate/observer for
the same. Hon’ble Ramesh Pokhariyal ‘Nishank’, Chief Minister, Uttrakhand
has consented to inaugurate the
fest and seminar. The fest is being organized by Hon’ble M.K. Otani, Member
(Buddhist), Minority Commission, Govt. of Uttrakhand, Dehradun. Please send
your confirmation through e-mail, fax or surface mail at your earliest so that
we able to make proper arrangements for you. If you want to present paper during the seminar,
please send it before 10th
January 2010 by e-mail so that we able to include it in the proceedings of the
seminar.
With Thanks!
Yours in Dhamma
(Heero Hito)
Managing Director
Saturday 30th January ‘2010
08.30
am.
Arrival of delegates
09.30
am.
Registration of participants
10.00
am.
Breakfast
10.30 am.
All delegates to be seated
10.30
am.
Arrival of Chief guest and other invited guests
11.00
am.
Observation of Tri-saran pancasila led by Rev. LAG M.N.M.T.
Theravada Buddhist Prayer by Buddhist Monks & Mahayani Buddhist Prayer by
Lamas
11.30
am.
Welcome Speech by the organising CHAIRMAN and Introduction of Guests
11.45
am.
Inauguration Ceremony : Fest Inaugurated by Hon’ble Dr. Ramesh Pokhariyal
‘Nishank’
Chief Minister, Govt. of Uttrakhand
12.00
noon
Address by Organising Committee
12.30
pm.
Reading of Message (if any)
01.00
pm.
Group Photograph
01.15
pm.
Formation of Group and presentation on “BUDDHISM IN UTTRAKHAND : AN
OVERVIEW AND IMPACT OF BUDDHISM ON ASIAN CULTURE”
02.30
pm.
Lunch
03.00
pm.
Formation of group and group discussions “IMPACT OF
HIMALAYAN CULTURE AND PRESERVATION AND CONSERVATION OF BUDDHIST MONUMENTS IN
UTTRAKHAND”
04.00
pm.
Presentation of group recommendations and papers
04.30
pm.
Tea
04.45
pm.
Formation of group and group discussions “BUDDHA THE GAUTAMA AND HIS PHILOSOPHY
FOR WORLD PEACE”
06.15
pm.
Presentation of group recommendations and papers
06.30
pm.
Formation of group and group discussions “BUDDHIST RITUALS AND
SCRIPTURES” Presentation of group recommendations
07.00
pm.
Cultural Programmes followed by dinner
Sunday 31st January ‘2010
08.00
am.
Breakfast
08.30
am.
Buddha Puja
09.00
am.
Formation of groups and group discussion “ESSENCE OF BUDDHISM IN THE
CHANGING SCENARIO”
10.30
am.
Presentation of group recommendations and papers
11.00
am.
Formation of groups and group discussion “RELATIONSHIP BETWEEN HINDUISM
AND BUDDHISM : PAST PRESENT FUTURE”
12.30
pm.
Presentation of group recommendations and papers
01.00
pm.
Formation of groups and group discussion “BUDDHISM FROM
OVERSEAS”
02.30
pm.
Lunch
03.00
pm.
Presentation of recommendations and papers
02.30
pm.
Lunch Break
03.00
pm.
Formation of groups and group discussions “TRADITIONAL AND CULTURE OF
HIMALYAN BUDDHISTS IN THE ERA OF GLOBALISATION”
04.30
pm.
Tea Break
05.00
pm.
Formation of groups and group discussions “HIS HOLINESS THE DALAI LAMA
AND
ISSUE”
06.00
pm.
Presentation of recommendations and papers.
06.30
pm.
Cultural Programmes
07.30
pm.
Vote of Thanks
08.00
pm.
Dinner
Respected Heero Hito
I thank you for your kind invitation to participate as a delegate
in the BUDDHIST CULTURAL FEST (1st BAUDHA MAHOTSAV – UTTARKHAND)
along with ICHR Sponsored National Seminar on “Buddhism : ITS ORIGIN AND
DEVELOPMENT”, 30-31 JANUARY,2010 at DAKHPATHAR, DEHRADUN, UTTARKHAND.
I hope and suggest that an invitation be extended to Maha
Bodhi Society, 14, Kalidasa Road, Gandhinagar, Bangalore – 560009, India
Tel:080-22250684 Email: info@mahabodhi.info
and Bhante36@yahoo.com.
Maha Bodhi Society is doing a yeomen service with
its branches at Arunachal Pradesh, Ladakh, Mysore etc.
I WISH TO CONFIRM THAT I AM WILLING TO
PARTICIPATE IN THE ABOVE EVENTS AND ALSO WISH TO PRESENT A PAPER DURING THE
SEMINAR.
I am herewith submitting my first PAPER to be
published during the Seminar
BUDDHISM ITS ORIGIN AND
DEVELOPMENT
The Buddha was well-acquainted with all this diversity and
tried to provide proper guidance to the society. His ideas were at
once traditional and revolutionary, transformative and emancipating.
That is why he
became easily acceptable to the masses and the elites. Many kings like Pasenadi
of Kosala came to him to seek advice and tranquility and peace of mind.
There are many
stories available in the early literature about Pasenadi’s marriage with a
woman of low caste by deceit and Buddha’s advice to the king to adopt the
policy of ‘forget and forgive’. The Buddha opposed jativada. He was well steeped in the Vedic lore. The
contribution of Buddhism to jambudvipa, that is, the Great Prabudha Bharathian
thought and culture is immense. Buddha was born and brought up in the cultural
soil of Jambudvipa, that is, Prabuddha Bharath, purified the soil to enable
blossoming of the best flowers and fruits in the cultural garden of Jambudvipa, that
is, Prabuddha Bharath. Buddhism has not only awakened Jambudvipa, that
is, Prabuddha Bharath, but also the whole of
in the ancient times, and now it is awakening the whole world in the modern
times. Buddhism has been the best product of Jambudvipa, that is,
Prabuddha Bharathian culture to be offered to the world at large. There is a
need to re-establish Buddhism in its pure and pristine form, and that will help
Jambudvipa, that is, Prabuddha Bharath and also the world.
Buddhism had an extremely humble beginning for a religion
that is now known throughout the world. Having its origin in the 6th century
B.C.E., makes Buddhism one of the oldest religions in the world as well.
The teachings of Buddhism
developed, in many ways. From one man’s awakenment to our modern world of
today, Buddhism has evolved and adapted to the various cultures and
countries it has encountered, which has enabled it to survive into the 21st
century.
In 563 B.C.E.,
a prince was born into the clan of the Shakyas at the beginning of the
Himalayan town of
which is in Southern Nepal/Northern Jambudvipa, that is, Prabuddha Bharath. His
name was Siddhartha Gautama, but he would later be known simply as the Buddha,
which means “the awakened one.” Gautama’s father sought to keep his son
isolated from the realities of the world - including old age, death, and
suffering - and he succeeded for approximately 30 years. Despite the best
efforts of his father, he began to come into contact with the outside world and
the realities of human existence.
Siddhartha Gautama discovered the
of self-indulgence and self-mortification.
Siddhartha Gautama attained awakenment sitting under a pipal tree, now known
as the Bodhi
tree in Bodh
Gaya, India.
Gautama, from then on, was known as “The Perfectly Self-Awakened
One,” the Samyaksambuddha.
Buddha found patronage in the ruler of Magadha, emperor Bimbisara. The
emperor accepted Buddhism as personal faith and allowed the establishment of
many Buddhist “Viharas.”
This eventually led to the renaming of the entire region as Bihar.
At the
India, Buddha set in motion the Wheel of
Dhamma by delivering his first sermon to the group of five companions with
whom he had previously sought awakenment. They, together with the Buddha,
formed the first Saṅgha, the
company of Buddhist monks, and hence, the first formation of Triple Gem
(Buddha, Dhamma
and Sangha) was completed.
For the
remaining years of his life, the Buddha traveled in the Gangetic
Plain of Northeastern India and other regions.
Buddha
attained Parinibbana
in the abandoned jungles of Kuśināra.
Just before
Buddha died, he told his followers that thereafter the Dhamma would be their
leader. The early arhats considered Gautama’s words the primary source of
Dhamma (doctrine, teaching) and Vinaya (rules of discipline and community
living), and took great pains to formulate and transmit his teachings
accurately. Nonetheless, no ungarnished collection of his sayings has
survived. The version of the Canon (accepted scripture) preserved in Pali,
Sanskrit, Chinese, and Tibetan are sectarian variants of a corpus that grew and
crystallized during three centuries of oral transmission.
The Buddha
did not appoint a successor, and asked his followers to work for personal
salvation. The teachings of the Buddha existed only in oral
traditions. The Sangha held a number of Buddhist
councils in order to reach consensus on matters of Buddhist doctrine and
practice.
According to
the scriptures, a monk by the name of Mahakasyapa
presided over the first Buddhist council held at Rajgir. Its purpose
was to recite and agree on the Buddha’s actual teachings and on monastic
discipline. Some scholars consider this council fictitious.
The Second Buddhist Council is said to
have taken place at Vaishāli. Its purpose was to deal with questionable monastic
practices like the use of money, the drinking of palm wine, and other
irregularities; the council declared these practices unlawful.
What is
commonly called the Third Buddhist Council was held at Pātaliputra,
and was allegedly called by Emperor Ashoka in the 3rd
century BCE. Organized by the monk Moggaliputta Tissa, it was held in order to rid
the sangha of the large number of monks who had joined the order because of its
royal patronage. Most scholars now believe this council was exclusively
Theravada, and that the dispatch of missionaries to various countries at about
this time was nothing to do with it.
What is
often called the Fourth Buddhist council is generally
believed to have been held under the patronage of emperor Kanishka at Jālandhar,
though the late Monseigneur Professor Lamotte considered it fictitious. It is
generally believed to have been a council of the
Following
the Buddha’s passing, many philosophical movements emerged within Buddhism. The
first of these were the various Early Buddhist Schools (including Theravada).
Later Mahayana Buddhism and Vajrayana Buddhism arose.
The Early
Buddhist Schools were the various schools in which pre-sectarian Buddhism split in the first
few centuries after the passing away of the Buddha (in about the fifth century
BCE). These schools have in common an attitude to the scriptures, that doesn’t
accept the inclusion of the Mahayana
Sutras as valid teachings of Gautama
Buddha. It accepts the Tipitaka as the final recension of the teachings of the
Buddha.
The Mahāyāna
branch of Buddhism popularized the concept of a Bodhisattva
(literally enlightened being or “a Buddha-to-be”) and the
worship of the bodhisattvas. Bodhisattvas like Mañjuśrī, Avalokiteśvara,
and Maitreya
became the focus of popular devotional worship in the Mahāyāna sect. According
to the Mahāyāna tradition, the key attributes of the bodhisattvas are
compassion and kindness.
Mahayana
Buddhism includes the following Indian schools:
A form of
Indian Buddhism that emerged in the 4th century AD and later became widespread
in Tibet, and
The Vajrayana developed in
but was spread to
has also been practiced in
This school
emerged from forest meditation traditions in northern
the entire emphasis of teachings was on practice, using skillful means to
attain the goal of awakenment in one’s present lifetime. This form is also
known as Vajrayana (The Diamond Vehicle). Tantrism is an esoteric
tradition. Its initiation ceremonies involve entry into a mandala, a mystic
circle or symbolic map of the spiritual universe. Also central to Tantrism is
the use of mudras
and mantras.
Vajrayana became the dominant form of Buddhism in Tibet and was also
transmitted through China to Japan, where it continues to be practiced by the Shingon sect.
It is
generally accepted that the spread of Buddhism from India to Tibet and then to
the wider regions of Central and East Asia took place mainly via the trade (and
religious) route that went through the valley of Kathmandu, situated in
present-day Nepal. The valley, forms the cradle of the Nepali state, and since
the farthest point in historical time, has found itself under the cultural
influence of the South Asian Hindu (and also Buddhist) civilization. However,
being a distant outpost of Hinduism (and Buddhism), it was spared from the
ravages of later conquests and social upheavals. Even after Buddhism died in
the heartland, it survived in
valley. Monastic records in the numerous monasteries show that till the
mid-medieval period in Nepali history, Tibetan students regularly came there
for learning Buddhism from the local spiritual masters. The Tibetan religious
scripts Lantsha and Vartu are variants of the Ranjana system used by the Newars
of
economic and political factors prominent among which was declining patronage
from the Hindu rulers, Buddhist monasticism in the valley died. By then Tibetan
Buddhism had already gained prominence in the region. Today, in the urban
centres of
Indian Mahayana Buddhism, modified through mixing with Vajrayana, practiced by
the local Buddhist Newer population.
The Maurya
empire reached its peak at the time of Emperor Asoka, who himself converted
to Buddhism after the
of Kalinga. This heralded a long period of stability under the Buddhist
emperor. The power of the empire was vast—ambassadors were sent to other
countries to propagate Buddhism. Greek envoy Megasthenes
describes the wealth of the Mauryan capital. Stupas, pillars and edicts on
stone remain at Sanchi,
Sarnath and Mathura, indicating the extent of the
empire.
Emperor
Ashoka the Great (304
BCE–232 BCE)
was the ruler of the Maurya Empire from 273 BCE to 232 BCE.
Ashoka
reigned over most of
after a series of military campaigns. Emperor Ashoka’s kingdom stretched from South Asia
and beyond, from present-day Afghanistan and parts of Persia in the west, to Bengal and Assam in the east,
and as far south as Mysore.
According to
legend, emperor Ashoka was overwhelmed by guilt after the conquest of
Kalinga, following which he accepted Buddhism as personal faith with the
help of his mentors Radhasvami and Manjushri. Ashoka established monuments
marking several significant sites in the life of Shakyamuni
Buddha, and according to Buddhist tradition was closely involved in the
preservation and transmission of Buddhism.[18]
He used his position to propagate the relatively new philosophy to new heights,
as far as ancient Rome
and Egypt.
By 90 BCE
Parthians took control of eastern Iran and around 50 BCE put an end to last
remnants of Greek rule in Afghanistan. By around 7 CE an Indo-Parthian
dynasty succeeded in taking control of Gandhara. Parthians continued to support
Greek artistic traditions in Gandhara. The start of the Gandharan Greco-Buddhist art is dated to the period
between 50 BCE and 75 CE.
Kushan
Empire under emperor Kanishka was known as the
Buddhist art spread outward from Gandhara to other parts of
He greatly encouraged Buddhism. Before Kanishka Buddha was not represented in
human form. In Gandhara Mahayana Buddhism flourished and Buddha was
represented in human form.
This tower
was reported by Fa-Hsien,
Sun-Yun and Hsuan-Tsang. This structure was destroyed and rebuilt
many times and remained in semi ruins until it was finally destroyed by Mahmud
of Ghazni in 11th century.
Under the
rule of the Pala and
Sena kings, large mahaviharas
flourished in what is now Bihar and Bengal. According to Tibetan sources, five great Mahaviharas
stood out: Vikramaśīla, the premier university of the era; Nalanda, past its
prime but still illustrious, Somapura, Odantapurā, and Jaggadala.[19]
The five monasteries formed a network; “all of them were under state
supervision” and their existed “a system of co-ordination among them
. . it seems from the evidence that the different seats of Buddhist learning
that functioned in eastern India under the Pāla were regarded together as
forming a network, an interlinked group of institutions,” and it was
common for great scholars to move easily from position to position among them
Jambudvipa,
that is Prabuddha Bharath shramanas propagated Buddhism in various reigons,
including East
Asia and Central Asia.
In the
Edicts of Ashoka, Ashoka mentions the Hellenistic kings of the period as a
recipient of his Buddhist proselytism. Emissaries of Ashoka, such as Dharmarakkita,
are described in Pali
sources as leading Greek (”Yona“) Buddhist monks, active in Buddhist proselytism (the Mahavamsa,
XII).
Roman
Historical accounts describe an embassy sent by the ” Jambudvipa, that is
Prabuddha Bharath king Pandion (Pandya?), also named Porus,” to Caesar
Augustus around the 1st century. The embassy was travelling with a
diplomatic letter in Greek, and one of its members was a sramana who
burned himself alive in Athens to demonstrate his faith. The event made a sensation
and was described by Nicolaus of Damascus, who met the embassy at Antioch, and
related by Strabo
(XV,1,73)[23]
and Dio
Cassius (liv, 9). A tomb was made to the sramana, still visible in the time
of Plutarch,
which bore the mention:
“ΖΑΡΜΑΝΟΧΗΓΑΣ ΙΝΔΟΣ ΑΠΟ ΒΑΡΓΟΣΗΣ”
(”The sramana master
from Barygaza
in India“)
Lokaksema is
the earliest known Buddhist monk to have translated Mahayana Buddhist
scriptures into the Chinese language. Gandharan monks Jnanagupta
and Prajna contributed through several important
translations of Sanskrit sutras into Chinese language.
The Jambudvipa, that is Prabuddha Bharathian dhyana master Buddhabhadra
was the founding abbot and patriarch of the Shaolin
Temple. Buddhist
monk and esoteric master
from North India
(6th Century CE), Bodhiruci is regarded as the patriarch of
the Ti-Lun school. Bodhidharma (c. 6th century) was the Buddhist Bhikkhu
traditionally credited as the founder of Zen Buddhism in
In 580, Jambudvipa, that is Prabuddha Bharathian monk
Vinitaruci travelled to
This, then, would be the first appearance of Vietnamese Zen, or Thien Buddhism.
Padmasambhava,
meaning “lotus-born”, is said to have brought Tantric
Buddhism to
in the 8th
century. In Bhutan
and
he is better known as “Guru Rinpoche” (“Precious
Master”) where followers of the Nyingma school
regard him as the second Buddha. Shantarakshita,
abbot of Nalanda
and founder of the Yogachara-Madhyamika is said to have helped
Padmasambhava establish Buddhism in Tibet.
Indian monk Atisha, holder of
the mind training (Tib. lojong) teachings, is considered an indirect founder of the Geluk
Buddhism. Indian monks, such as Vajrabodhi,
also travelled to Indonesia to propagate Buddhism.
A revival of
Buddhism began in
in 1891, when the Sri Lankan
Buddhist leader Anagarika Dharmapala founded the Maha Bodhi Society. Its activities expanded to
involve the promotion of Buddhism in
Buddhists took place at Darjeeling. Dharmapala spoke to Tibetan Buddhists and
presented a relic of the Buddha to be sent to the Dalai Lama.
Dharmapala built many viharas and temples in India,
including the one at Sarnath, the place of Buddha’s first sermon. He died in 1933,
the same year he was ordained a bhikkhu.
In 1892,
Kripasaran Mahasthavir founded the Bengal Buddhist Association (Bauddha
Dharmankur Sabha) in Calcutta. Kripasaran (1865–1926) was instrumental in uniting
the Buddhist community of Bengal and North
East India. He built other branches of the Bengal Buddhist Association at Shimla (1907), Lucknow (1907), Dibrugarh
(1908), Ranchi
(1915), Shillong
(1918), Darjeeling
(1919), Tatanagar Jamshedpur (1922), as well as in Sakpura, Satbaria, Noapara,
Uninepura, Chittagong
Region in present day Bangladesh.
Following
the Dalai
Lama’s departure from Tibet, Indian Prime Minister offered to permit him and
his followers to establish a “government-in-exile” in Dharamsala.
Tibetan
exiles have settled in the town, numbering several thousand. Most of these
exiles live in
Ganj, where they established monasteries, temples and schools. The town is
sometimes known as “Little Lhasa“, after the Tibetan capital city, and has become one
of the centres of Buddhism in the world.
A Buddhist
revivalist movement among Aboriginal Inhabitants of
Jambudvipa, that is, the Great Prabuddha Bharathians (Scheduled Caste) was initiated in 1890s by Aboriginal Inhabitants of Jambudvipa, that is, the Great
Prabuddha Bharathians (Scheduled Caste) leaders such as
Iyothee Thass, Brahmananda Reddy, and Dharmananda Kosambi. In the 1950s, Dr. B. R.
Ambedkar turned his attention to Buddhism and travelled to
Buddhist scholars and monks. While dedicating a new Buddhist vihara near Pune,
Dr. B. R. Ambedkar announced that he was writing a book on Buddhism, and that
as soon as it was finished, he planned to make a formal conversion to Buddhism.
Dr. B. R. Ambedkar twice visited
in 1954; the second time in order to attend the third conference of the World
Fellowship of Buddhists in
In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist Society of
He completed his final work, The Buddha and His Dhamma, in 1956. It was
published posthumously.
After
meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,Ambedkar
organised a formal public ceremony for himself and his supporters in
1956. Accepting the Three Refuges and Five Precepts from a Buddhist monk in the
traditional manner, Ambedkar completed his own conversion. He then proceeded to
convert an estimated 500,000 of his supporters who were gathered around him.
Taking the 22 Vows, Ambedkar and his supporters explicitly condemned and
rejected Hinduism and Hindu philosophy. He then traveled to Kathmandu in
World
Buddha or Karl Marx on December 2, 1956.
The Buddhist meditation tradition of Vipassana
meditation is growing in popularity in Jambudvipa,
that is, the Great Prabuddha Bharath. Many institutions—both government
and private sector—now offer courses for their employees. This form is mainly
practiced by the elite and middle class Indians. This movement has spread to many
other countries in Europe,
America and Asia. And through the
Internet to all over the world. Attemps are being made to celebrate Buddha Jayanthi
in all the countries in general and White House in particular to spread the
teachings of Buddha non-violence and peace for the welfare and happiness of all
beings.
References:
http://www.flipkart.com/origin-development-buddhism-india-geeta/8188629472-ew23fvt8ef
http://www.associatedcontent.com/article/13229/buddhisms_origin_and_development.html?cat=34
http://en.wikipedia.org/wiki/History_of_Buddhism_in_India
With lots of Metta
Yours in Dhamma
Jagatheesan
Chnadrasekharan
Appeal to Request His Excellency The first Pacific President Obama obama.barack@fcboe.org and
Heads of All Countries in the world in general and China,
Taiwan,Japan,Korea,Thailand,Myanmar, Cambodia, Laos, Sri Lanka and the future
First Pacific Prime Minister Ku.Mayawati in particular to Celebrate Buddha Jayanthi at White House and all other
Capitals of the world on 27th May 2010
Politics and
political matters in Buddhism are considered worldly concerns, yes. But the
Buddha did not ignore such worldly concerns, because as a Prince estranged and
removed from his prior worldly concerns, still He was living in society. Alms
food comes from vast numbers of people constituting society. So should not we
work to elevate society to evolve into a higher form, to be more effective and
more just? The monks were also told by the Buddha to work for the good of many,
for the benefit of all beings and for the betterment of society. The intent
behind the founding of the community of monks (Sangha in Pali, Pali being the
original language of the Buddha) was entirely for the benefit of the people.
In the life of Buddha, we find that the Buddha often discussed politics with
the rulers of realms in his time, such as King Mala, King Kosala , King
Licchavi and King Ajatasattu . The Buddha always preached the kings that they
must rule their kingdoms with dasarajadhamma. The dasarajadamma in Pali is
based on ten precepts, in order for the king to best rule the country. They
are: (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) practice patience, and (10)
respect public opinion to promote peace and harmony. Any government who wishes
to peacefully rule any nation can effectively apply these 10 precepts even
today; they haven’t yet and never will “go out of date.”
The Buddha preached non-violence and
peace as a universal message. He did not approve of violence or the destruction
of life, and declared that there is no such thing as a ‘just’ war. From his own
words, He taught: “The victor breeds hatred; the defeated lives in misery. He
who renounces both victory and defeat is happy and peaceful.”
Not only did the Buddha teach non-violence and peace: He was perhaps the first
and only religious teacher who went to the battlefield personally to prevent
the outbreak of a war, when He diffused tension between the Sakyas and the
Koliyas who were about to wage war over the waters of Rohini River. He also
dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis
He showed how countries could become corrupt, degenerate and unhappy when the
head of the government becomes corrupt and unjust. He spoke against corruption
and how all governments’ actions must be based on humanitarian principles.
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.’
Clearly, religion and politics are
something analogous to paper money having two sides. The front can be regarded
as religion and the other side can be regarded as politics. They cannot be
separated from each other. Otherwise the value of money is nothing. Similarly,
Buddhist monks and other religious leaders also should not be separated from
politics. I don’t mean to imply that they should rule the country, but just to
present and to advance their Buddhist precepts throughout the workings of a
government in order to prevent so many wars and conquests, persecutions, such
egregious atrocities, rebellions, and the destruction of works of art and
culture.
Better than a thousand hollow words, Is one
word that brings peace.
In separateness lies the world’s great misery;
in compassion lies the world’s true strength.
Holding on to anger is like grasping a hot coal with the intent of throwing it
at someone else; you are the one getting burned.
Teach this triple truth to all: A generous heart, kind speech, and a life of
service and compassion are the things which renew humanity.
He who can control his rising anger as a coachman controls his carriage at full
speed, this man I call a good driver; others merely hold the reins.
Gautama
Buddha
Desappriya
jayasuriya
0n Subject: Buddha mentioned Remarks by President Barack Obama at Suntory
Hall”……. It is wonderful to be back in
aware that when I was a young boy, my mother brought me to
great bronze Amida Buddha……” Now Barack Obama is been described as one of the
greatest leaders. All the Pacific leaders as Visionary. Like the captain of a ship, they
have a definite goal to chart their course and steer their ship in the right
direction. They have one goal - to find the cause of suffering and a way out of
suffering. Despite much hardship and setback, they never veered from their course
but persevered till they gained awaken-ness after they got chosen as leaders.
Guided by
this vision, their mission is an all-embracing one. It is a mission founded on
compassion and love for all beings, regardless of race, creed or status quo.
The Leaders as Role Models
They have exemplary
figures, someone we can respect and emulate. They are extraordinary, virtuous
and righteous in every thought, word and deed. They say as they do and do as they
say. Such integrity and consistency won them the trust of their followers. They
are aware of the ten principles which a ruler ought to be possessed:
MAHINDA
P.P.
Lakshman
Email: pplakshman08@ gmail.com
Tel: 917-664-6566
suggested as follows:
Dear Jagatheesan,
There is no doubt that the case for celebration of Buddha Jayanti at
White House is inherently strong, more so in the wake of the inspiring
speech at Tokyo, earlier this month, by President Obama who called
himself the ‘first Pacific President’. We all should be thankful to
you and the other Buddhist friends for bringing this up.
As you know, most of the Buddhist countries in the world are in the
Pacific region, and they all will be ecstatic about the idea of
celebrating the next Buddha Jayanti at the White House - on May 27,
2010. China, Taiwan, Japan, Korea, Thailand, Myanmar, Cambodia, Laos,
have all very many devoted Buddhists.
Dear JC,
I appreciate that you are making great
efforts to propagate Buddhism in general, and the celebration of
Buddha Jayanthi at the White House in particular.
Let the idea flare up from our small base
to fill the entire public space. Let newspaper columns be filled
with letters to the editor, articles, editorials; let parliament and all
representative bodies at the Centre and the States reverberate.
I hope our prayers will be
answered.
Thanks for all you do. The reproduction of
Richard Reoch’s “Personal and social radicalism of the Buddha” has
also been great and very enlightening. It is worthy of repetition.
With much metta,
Lakshman
Budddhist activist Richard Gere the famous actor |
“IT
should be put to optimum use in the government’s working, and its
process should be simplified and made transparent so as to facilitate
common people,” Mayawati said during a high-level meeting.
She said programmes being implemented by IT department should be made better and public-oriented.
“Electronic
delivery through public service centres should be made available to
all, and these centres should be set up at the earliest,” she directed.
The
chief minister said with the setting up of service centres, people will
not be required to take rounds of tehsil and district headquarters for
their works.
“The government is committed to provide all
facilities to attract investment in IT sector and the investors are
free to set up a unit in any part of the state,” she said.
Directing
the officers to expedite implementation of State-wide Area Network
(Swan) project, she said networking work should be completed at the
earliest.
“E-district scheme being implemented as a pilot project
in six districts of the state should be made more effective and
delivery system should be improved,” she said.
Karnataka State BSP under the leadership of Marasandra
Muniappa have come out against the impeachment motion moved against Justice P D
Dinakaran, chief justice of Karnataka High Court, alleging that he was being
persecuted for being from the Scheduled Castes.
On 26-12-2009 the BSP in front of Basaveswara statue
came out strongly against the impeachment move which, incidentally, has been
admitted in Rajya Sabha.
Mr. Gopinath, R.Muniappa, Muniswamy, Chikkanna, Advocate Nagaraj, Chengappa,
Lakshiminarayan Calling it “discrimination”, the leaders passed a
resolution condemning the discriminative attitude of the Manuvadis, the
Karnataka Bar Association, Advocates, Shanth Bushan, Jetmalani and
others.During Rajiv Gandhi’s tenure no action was taken on Military personnel
who leaked out vital secrets, George Fernandez was not impeached for his
activities.to give an opportunity
To the Chief Justice of Karnataka High Court Mr. Justice P.D. Dinakaran
so that he can put his version in the matters related with him. They said
that the theory of natural justice was being overlooked in his case,
which was not correct in any way.
Mr. Dinakaran should begiven an opportunity to put his version and after that all the facts
should be considered seriously and impartially and thereafter any
decision should be taken.
After the rally they submitted a memorandum to the Governor of Karnataka. Chief Justice was thankful to BSP for their support.
Prepare action plan for better transport facilities in rural areas
Orders issued to fill all vacancies of HODs/Additional HODs
through promotion within a month
Review meeting of Principal Secretaries/Secretaries held
Lucknow: 16December 2009
The Uttar Pradesh Chief Minister Ms. Mayawati directed the officers
to formulate strategy for doubling the agricultural production of the
state and present it before the State Cabinet within a month. She
directed the officers to take punitive action against those who had
furnished wrong income certificates to avail government facilities. She
also decided to replace Jal Nigam with other department or any other
agency for the installation of hand-pumps under the rural drinking water
programme, so that its resources could be fully utilised for the large
projects.
The C.M. gave these directives when the Cabinet Secretary Mr.
Shashank Shekhar Singh, Chief Secretary Mr. Atul Kumar Gupta and
Additional Cabinet Secretary Mr. Vijay Shankar Pandey apprised her of
the feedback of the monthly review meeting of the Principal
Secretaries/Secretaries of all the departments.
Ms. Mayawati said that her government wanted to make the
farmers of the state prosperous and happy and with this view it had
taken several important decisions. She asked the officers of all the
related departments to prepare a strategy for doubling agricultural
production and present it before the Cabinet within a span of one
month. She said that a consolidated action plan should be formulated
with the coordination between agriculture and related activities, so that
the farmers got various agricultural inputs/facilities like fertilisers,
certified seeds, soil testing and irrigation timely and also in a smooth
manner, so that the income of the farmers could be increased twice in
next three years. She said that adequate quantity of fertilisers should
be stored before the start of the crop cycle, so that the farmers had no
difficulty in getting fertilisers. She directed the DMs to keep a check on
the distribution of fertilisers by private sellers. She said that priority
should be accorded to such proposals to be sent to the Government of
India under the Backward Area Grant Fund in the next fiscal, which
ensured creation of enough agricultural infrastructure in the rural areas.
She said that the number of Mandis should be increased, so that the
farmers got fair prices of their produce.
The C.M. said that the officers of the Medical Department should
review the number of operations being undertaken by all the surgeons
everyday and ensure that the set parameters were strictly adhered to.
She also asked them to review the parameters set for operations by the
surgeons and set new parameters for the same. She directed that the
utilisation of beds available in all the hospitals should be improved, so
that the people of the rural areas got better medical facilities. She
further directed that the facility of OPD, x-ray and pathology should be
made available round the clock at the hospitals. She said that the
National Health Insurance Scheme should be extensively reviewed by
the Health Department to assess its viability for BPL families.
Ms. Mayawati also directed the officers to prepare an action plan
for increasing transportation facility in the rural areas. She asked the
officers of the Transport Department to immediately issue permits for
plying of buses to the small private transporters and take action for
plying of buses on the newly identified routes.
Reviewing the programmes of Social Welfare Department, Ms.
Mayawati directed to constitute a committee under the Chairmanship of
Principal Secretary Social Welfare, in view of complaints with regard to
benefits being received by ineligible beneficiaries on the basis of false
income certificate. Secretary/Principal Secretary of Revenue, Rural
Development, Planning, Finance, Food and Civil Supplies Departments
will be the members of this committee, which would ensure a fool-proof
arrangement for issuing income certificate considering all the facts, so
that eligible persons could get the benefit of departmental schemes.
The Chief Minister directed to computerise the data of destitute
women pension and physically handicapped pension beneficiaries
besides, getting the amount according to fixed number by Government
of India in these two heads. Expressing concern over the number of few
beneficiaries of Mahamaya Gharib Balika Ashirwad Yojna, she directed
that this scheme should be publicised on a large scale and certificate
should be taken every month from district programme officer for no
pending of application and all the applications available had been
forwarded. She said that all scholarships and pension schemes second
instalment should be released compulsorily by December 31, so that all
the beneficiaries could be benefited by schemes timely.
Ms. Mayawati directed to fulfil the vacant posts of HODs/AHODs of
departments at all costs by January 15, 2010, so that works of
departments could not be affected. She also directed to fill the posts of
SC/ST in several departments. She said that ST people were living in a
large number in Sonebhadra and Mirzapur. Large scale publicity should
be made in these districts keeping in view to fill these vacant posts
especially, so that the people of naxal-affected areas could get
employment opportunities.
The Chief Minister said that several officers were not visiting fields
to verify development works. She directed that officers should visit
twice a month on regular basis to ensure the verification of
development works and make the report of spot verification available to
the Government. She said that only few months had been left in the
closure of financial year, therefore the remaining amount against the
programmes and schemes should be released soon to speed up
development works. She directed to take action against the
departments, which had slow pace for development works despite the
availability of money.
Ms. Mayawati directed the Electricity Department to speed up
revenue realisation and prevent power theft by examining the data
electricity sub-station wise. She directed for taking stringent action
against the responsible officers/employees failing in it. She said that
several projects of Electricity Department were being held up due to non
supply of materials on time. She directed the officers of Electricity
Department to ensure the supply of materials timely. Directing to
increase the revenue realisation, she said that if needed, policy should
be made to simplify one-time settlement scheme.
Reviewing the works of Irrigation Department, the Chief Minister
directed that work on projects, which had been sent to Government of
India should be started by getting immediate sanction to prevent floods
in future in areas affected last year. She directed the Irrigation
Department to implement the action plan for better use of available
irrigation capacity.
Ms. Mayawati, while reviewing the primary education directed to
make arrangements for assessment of students. She also directed to
complete the urban infrastructure facilities timely.
Keeping in view, the large difference between the wholesale and
retail rates, the Chief Minister directed to take action against the officers
responsible for it. She said that action should be taken under Essential
Commodities Act, if needed. Directing to check the construction of
religious spots on public places/properties, she said that regular
monitoring should be done at district level for it.
********
C.M. requests Centre to reorganise Uttar Pradesh on the lines
of Telangana and constitute Bundelkhand and
Western U.P. states separately
State Government not against creation of separate
Poorvanchal state, in fact it is with the people on this issue
— Mayawati
Our party supports smaller states
— Chief Minister
Lucknow: December 11, 2009
The Uttar Pradesh Chief Minister Ms. Mayawati, keeping in view
the inspiration of the people of Bundelkhand and Western U.P.,
requested Central Government to give its consent to create two new
separate states of Bundelkhand and Western U.P. She said since she
accorded top priority to the interests of the people, therefore, she was
with the people regarding the formation of these two new states so
that better administrative management and all round development of
these areas could be encouraged.
The Chief Minister was addressing a press conference held at her
official residence here today to clarify her party’s and state
government’s stand on the creation of new states of Bundelkhand and
Western U.P. She said that her government supported smaller states
and districts, so that people could get better administration and all
round development could also be ensured.
Replying to a question she said that if the people of Poorvanchal
also demanded their state then the state government and her party
would not oppose it, instead she was with the people of Poorvanchal
on this issue. Answering another question she said that since Mr.
Rahul Gandhi’s Congress party was heading the Central Government,
therefore he should press Central Government to form separate
Bundelkhand state, instead of demanding it like a leader of opposition
adding that it was opposition which made such demands.
Ms. Mayawati said that she had written several letters to the
Central Government earlier regarding the creation of new states of
Bundelkhand and Western U.P. She said that she had written a letter
in this regard to the Centre today as well. Referring to the huge
population and area of Uttar Pradesh, she said that the formation of
Bundelkhand and areas of Western U.P. as separate states had
become imperative for ensuring better administrative management in
the interests of the people. She said that the people of both these
areas had been demanding for long to create separate states on the
lines of Uttarakhand State.
The C.M. said that as soon as the Central Government gave its
consent to create Telangana as a separate state out of Andhra Pradesh
and wanted that the Vidhan Sabha approved it, the people of these
areas also started pressing more for their demand of separate states
for the past 2-3 days. Therefore, her party and government also
demanded from the Central Government to give its consent for the
creation of two separate states of Bundelkhand and Western U.P. in
the same way.
Ms. Mayawati said that she had requested the P.M. through her
letter written on 15 March 2008 that to ensure all round development
of U.P. it should be divided into smaller states. Therefore, creation of
Bundelkhand and Western U.P. as two separate states would be
correct. She had also requested in her letter that the Central
Government should initiate action as per the constitutional procedure,
so that progress could be made for creation of new states.
The Chief Minister said that in this light she had written another
letter to the Prime Minister today to give consent for the creation of
Bundelkhand and Western U.P. as two new states like Telangana.
Ms. Mayawati made it clear that during her huge public meeting
organised in Lucknow on 09 October 2007, she had strongly and
publicly supported creation of Bundelkhand and Western U.P. as two
new states. She said that during her address she had expressed her
view that her party supported smaller districts and states. She said
that she had made it clear at the meeting if the Central Government
agreed, then the proposal for creation of Bundelkhand and Western
U.P. as two new separate states could be forwarded to the Centre.
The C.M. said that on 31 October 2007, her government had
expressed its view in the U.P. Vidhan Sabha that under Article-3 of the
Constitution, the Parliament had the right to create new states. She
said that her government had said that it was supporting creation of
smaller states, so that all round development could be ensured, and
when the Central Government initiated it, her government would
extend its support.
Ms. Mayawati appealed to the people of the Bundelkhand and
Western U.P. to strongly plead for the creation of new states before
the Central Government. She said that the people should put their
demand in a disciplined manner and within the limits of law. She urged
them not to get provoked and take law in their hands on this issue.
********
Conduct detailed survey to give rights to SC and Vanvasis on land,
their settlement claims should also be solved immediately
— Mayawati
Amend MNREGA scheme to provide infrastructure
facilities like irrigation to SC and poor people
— Chief Minister
Directives issued to provide X-ray and Pathology services in
government hospitals round the clock and improve operation system
Lucknow : December 10, 2009
The Uttar Pradesh Chief Minister Ms. Mayawati directed the officers to
ensure transparency and quality in the implementation of programmes directly
related with the people. These programmes should be completed in a time
bound manner, she warned. She said that detailed survey should be conducted
to give rights to SC and Vanvasis on land and their settlement claims should
also be solved immediately. She said that the officers should visit villages for
this purpose. Directing the Principal Secretaries/Secretaries of Forest, Social
Welfare and Revenue departments to hold camps in the villages of Sonebhadra
and Mirzapur districts to ensure that the people got right/possession over the
land. This work should be completed in a time bound manner, she added.
Regarding the availability of fertilisers in adequate quantity, the C.M.
directed the officers to ensure that there was no paucity of fertilisers at any
cost. She asked the officers to ensure that the black marketing and stockpiling
of fertilisers was stopped and tough action should be taken against those
indulging in it. She further directed the officers to implement such a system
before the next Kharif season, so that there was no dearth of fertilisers. She
directed the officers to fix new routes for the newly constructed roads, so that
people of the rural areas got the facility of transportation. She asked them to
issue permits for the same. She directed the officers that all the construction
agencies ensured selling of tender papers through banks.
Ms. Mayawati gave these directives when the Cabinet Secretary Mr.
Shashank Shekhar Singh, Chief Secretary Mr. Atul Kumar Gupta and Additional
Cabinet Secretary Mr. Vijay Shankar Pandey apprised her of the feedback of the
review meeting held with the divisional commissioners and the senior officers of
the government here today. The officers had extensively reviewed the progress
of the development programmes accorded priority by the C.M. After going
through the inferences of the feedback the C.M. gave necessary directives for
the divisional commissioners. She directed the officers to complete construction
of 2000 community centres, being constructed in the Ambedkar villages all over
the state, by 31 March 2010. Besides, she also directed the officers to ensure
that works like construction of link roads, C.C. roads, K.C. drains, kharanja and
installation of sodium lamps, linking of majras and their electrification work was
completed by 31 January by all costs. The Commissioners should conduct on
the spot verifications, she said.
The C.M. directed the officers to distribute land pattas among people of
SC/ST category and ensure their cent per cent possession and if somebody
illegally encroached it then action should be initiated under section 198 against
the encroachers. Besides, she directed the officers to ensure distribution of
housing pattas and agricultural pattas and qualitative disposal of complaints
received at Tehsil Diwas. She asked the officers to verify these activities from
time to time through the competent officers. She directed the officers of the
Revenue department to speed up the pace of consolidation as it adversely
affected the farmers.
Expressing her displeasure over the slow pace of work being conducted
under MNREGA, Ms. Mayawati asked the officers to amend MNREGA scheme to
provide infrastructure facilities like irrigation to the SC and poor people. She
said that for the rapid construction of ponds and to accelerate the pace of
various development works being undertaken at the Panchayat level, a training
and awareness programme should be conducted at the block level for Pradhans
and Panchayat officers.
The C.M. said that about Rs. 2000 crore were being spent under ICDS
scheme for the welfare of women and children. She said that this scheme
should be implemented in an effective manner, so that the beneficiaries got
more and more benefit from it. She directed the officers to review the format of
ICDS scheme so that it could be made more effective. She directed the
divisional commissioners to carry out surprise inspections of the Anganbari
centres.
Ms. Mayawati said that the presence of the doctors should be ensured at
all the PHCs and hospitals, so that people got better health services at the local
level. She said that stringent action should be taken against the defaulters. She
said that it should be ensured that there was no scarcity of medicines in the
hospitals. Besides, she directed the officers to ensure that X-ray and pathology
services in government hospitals were provided round the clock and the
operation system should also be improved.
The C.M. directed that the officers to ensure that the complaints being
received in the distribution and purchase of bitumen (coal tar) were looked into
and solved at the earliest, so that construction of roads could be done in a
qualitative manner. Tender documents should be sold through banks so that
the e-tendering system could be implemented effectively, she stated. Moreover,
23 per cent reservation for the SC/ST in the government contracts should be
ensured at all cost. She expressed her displeasure over the slow progress of the
construction of link roads in the naxal affected divisions viz. Azamgarh,
Varanasi and Vindhyachal. She directed the officers to replace defunct
transformers immediately and energise the tube-wells on priority basis, so that
the farmers did not face any difficulty in their irrigation requirements.
Ms. Mayawati directed the officers to ensure that the maximum amount
received under the BRGF scheme under Panchayati raj was utilised in a time
bound manner and strict action should be taken against those Safai Karmcharis
who were not doing their duty properly. It was informed at the meeting that the
services of as many as 306 Safai Karmcharis had been terminated, 1120
suspended and salary of 2133 Safai Karmcharis had been held.
The C.M. directed the officers to improve the quality of primary education
and speed up the process of recruitment of teachers. She also asked them to
achieve the target of paddy purchase in a time bound manner. She directed the
officers to ensure that all the necessary preparations were completed for the
effective implementation of Secondary Education Campaign. Besides, effective
implementation of schemes like Education for All, Mid-day meal, Savitri Bai
Phule Balika Shiksha Madad Yojna and Mahamaya Garib Balika Ashirvad Yojna
and should be ensured. She also directed to ensure that the canals had water
till the tail end and plantation work was also carried out in an effective manner.
Ms. Mayawati directed the officers to ensure cent per cent distribution of
pre 10th and post 10th scholarships and furnish its report to the government.
She also directed the officers to verify the distribution of pensions like widow,
old age and disabled and eliminate the bogus candidates. She appreciated
some divisions for satisfactory work and warned some divisions and asked to
improve their functioning.
The C.M. directed the officers to utilise funds allocated by 12th Finance
Commission by February next and ensure that the schemes being conducted
under it were completed in a time bound manner and the reconstruction of
collectorate buildings of Azamgarh and Barabanki districts, which were 100
years old, should be completed at the earliest. Besides, various schemes being
implemented for rural and urban drinking water supply should be completed in
a time bound manner and the construction of solid waste management work,
being carried out in Agra, should also be completed at the earliest. She directed
the officers to speed up allotment of houses constructed under the Manyawar
Shri Kanshiramji Shahri Garib Awas Yojna and also to ensure effective
implementation of Sarvajan Hitai Shahri Garib Awas (slum area) Malikana Haq
Yojna.
The Chairman Revenue Board Mr. R. Ramni, APC Mr. V.K. Sharma,
Infrastructure and Industrial Development Commissioner Mr. Anup Mishra,
Principal Secretaries/Secretaries to C.M. and Principal Secretaries of all the
departments were present at the meeting.
*******
Maya’s travails | |
By Kancha Ilaiah | |
If a political issue is sought to be settled through the legal means, it would have different implications to our democracy. |
|
Uttar Pradesh Chief Minister Mayawati’s response to the legal hurdles to her plans to set up Ambedkar parks and Kanshi Ram memorials was quite brave and intelligent. A team of anti-Maya lawyers (belonging to both BJP and Congress ideology) filed a public interest litigation in the supreme court pleading to stop the construction. The supreme court constituted a committee, which held that there is great danger to the environment of UP because of these parks, though they are not polluting industries. There is not enough evidence that in order to construct these statue-parks, they had cut down any trees at all. Based on the recommendations of the experts committee, the supreme court ordered stoppage of work at all construction sites. The court threatened to forcefully stop the work or otherwise it would take over the sites by deploying special armed forces. Hence the work was stopped. However, While all her The recent byelections in UP have shown She has an ideological If Ambedkar parks that are coming up as |
As the recent results of the bye-elections to the 11 assembly
constituencies and a Lok Sabha seat is to be taken into account, BSP
has won 9 out of 11 seats.Now speaking about Mission 2012, BSP has managed to win 9 seats which
indicates that the BSP has still not lost touch with its voters.
Rise of the First Pacific Prime Minister
Now speaking about Mission 2012, BSP has still
not lost touch with its voters. Hence Ku. Mayawati will not only be the first
Scheduled Caste Prime Minister of Jambddvipa, that is, the Great Prabuddha
Bharath, but also rise to be the first Pacific Prime Minister.
Politics and
political matters are considered worldly concerns, yes. But Mayawati did not
ignore such worldly concerns, because as a Chief Minister of Uttar Pradesh,
still she is living in society. Food comes from vast numbers of people
constituting society. So she is working to elevate society to evolve into a
higher form, to be more effective and more just?
The Ministers, MLAs and BSP Cadres are also told by Mayawati
to work for the good of many, for the benefit of all beings and for the
betterment of society. The intent behind the founding of the Bahujan Samaj
Party (BSP) was entirely for the benefit of the people.
In the life of Buddha, we find that the Buddha often
discussed politics with the rulers of realms in his time, such as King Mala,
King Kosala, King Licchavi and King Ajatasattu. The Buddha always preached the
kings that they must rule their kingdoms with dasarajadhamma. The dasarajadamma
in Pali is based on ten precepts, in order for the king to best rule the
country. They are:
(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) Practice patience, and
(10) Respect public opinion to promote peace and harmony.
Ms Mayawati’s government who wishes to peacefully rule her
State effectively apply these 10 precepts even today; they haven’t yet and
never will “go out of date.”
She follows
non-violence and peace as a universal message. She did not approve of violence
or the destruction of life, and aware that there is no such thing as a ‘just’
war. “The victor breeds hatred; the
defeated lives in misery. He who renounces both victory and defeat is happy and
peaceful.”
She is also
aware ‘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.’
Now Ms
Mayawati is been described as one of the greatest leaders. The Leader as
Visionary. Like the captain of a ship, he has a definite goal to chart her
course and steer his ship in the right direction. She has one goal - to find
the cause of suffering and a way out of suffering. Despite much hardship and
setback, she never veered from her course but persevered till she gained
awaken-ness after she got elected as Chief Minister of Uttar Pradesh.
Guided by
this vision, her mission is an all-embracing one. It is a mission founded on
compassion and love for all beings, regardless of race, creed or status quo.
The Leader
as Role Model
She has an
exemplary figure, someone we can respect and emulate. She is extraordinary,
virtuous and righteous in every thought, word and deed. She says as
She does and
does as she says. Such integrity and consistency won her the trust of her
followers. She is aware of the ten principles which a ruler ought to be
possessed:
Father of the Prabuddha Bharath Constitution
Ambedkar proved right
After resigning from Nehru’s
Cabinet as Law Minister over the controversial Hindu Code Bill in 1951, Dr.
B.R. Ambedkar spent most of his time writing at his 26,
Fresh from drafting and the successful piloting of the Indian Constitution in
the Constituent Assembly, he entered one of his most productive writing phases
and left behind a great body of literature on a wide range of subjects.
Dr. Ambedkar, who remained a
Rajya Sabha member till his death in December, 1956, made occasional
appearances in the house of elders to express his views on contemporary issues
that exercised him. Though reading and writing on Hinduism and Buddhism
consumed most of his time, the everyday Indian political situation of the 1950s
did not escape his attention. Two of those issues that need to be relooked
today are the reorganisation of the states and his idea of the politics of
majority and minority castes.
As the issue of
reorganisation of Indian states on the basis of language raged in the 1950s Dr.
Ambedkar compiled his opinions into a book, Thoughts on Linguistic States,
which was published in 1955. The book is as relevant today as it was then. Dr.
Ambedkar felt that creation of states should be based on equal distribution of
population and their capitals should be centrally located in those states. Dr.
Ambedkar criticised the confusion prevailing in the ruling camp in the 1950s on
linguistic states.
He said that one language in
a state can unite people and two languages are sure to divide them. “Culture is
conserved by language”, he said. He supported linguistic states for two
reasons. One, to make the path to democracy easy and the other to remove racial
and cultural tensions.
His opinions find reflection
in today’s situations in Karnataka, Tamil Nadu,
or even
for division of states in his book now seems prophetic. He then had envisioned
the division of Bihar into two: north Bihar with
as capital and
The division did happen,
though it took almost fifty years. For him Andhra and
He always perceived them as two separate entities. The demand for a separate
Telangana never really died down.
More ominous seems to be his
prescription for Uttar Pradesh. He sought to divide Uttar Pradesh, which was a
six Crore population state in 1955 into three states of two crore population
each. Western Uttar Pradesh with
Uttar Pradesh with
Pradesh with
as capitals. He clearly conceptualised that smaller states were always better
administered.
Dr. Ambedkar’s
recommendations for
startling for today’s reader. He proposed the creation of a city state of
states he proposed to carve out of rest of
His proposal was for a western Maharashtra, Marathwada or central Maharashtra
and eastern
He had also wanted to split
Madhya Pradesh into north and south, which eventually became Madhya Pradesh and
Chhattisgarh many decades later. While accepting the linguistic states
as a matter of principle, he proposed further division of single language
states for better administration, access to administration for people of
various regions within the geographic entity and also their sentiments.
[ Excerpts from the Thoughts On
Linguistics States, By Dr Babasaheb Ambedkar
SUMMARY OF PRICIPLES
COVERING THE ISSUE
For the sake of the reader I summarise
below the principles which should underly the creation of Linguistic States which are
already enunciated In the foregoing pages but
which lie about scattered. These principles may be staled as below :
(1) The idea of having a mixed State must be completely abandoned.
(2) Every State must be an unilingual State. One State, one language.
(3) The
formula one State, one language must not be
confused with the formula of one language, one State.
(4) The
formula one language, one State means that all people speaking one language
should be brought under one Government
irrespective of area, population and dissimilarity of conditions among the
people speaking the language. This is the idea that underlies the agitation for
a united Maharashtra with
precedent for it. It must be abandoned. A people speaking one language may be
cut up into many States as is done in other parts of the world.
(5) Into
how many States a people speaking one language should be cut up, should depend
upon (1) the requirements of efficient administration, (2) the needs of the
different areas, (3) the sentiments of the different areas, and (4) the proportion
between the majority and minority.
(6) As the
area of the State increases the proportion of the minority to the majority
decreases and the position of the minority becomes precarious and the
opportunities for the majority to practise tyranny over the minority become
greater. The States must therefore be small.
(7) The
minorities must be given protection to prevent the tyranny of the majority. To
do this the Constitution must be amended and provisions must be made for a
system on plural member constituencies (two or three) with cumulative voting ]
The most fascinating
of Dr. Ambedkar’s proposal was about making
an obvious reason — this
southern city is equidistant from various regions of the country. The second
reason for mooting this idea was to ease the north-south tension.
[ Excerpts from the Thoughts On Linguistics
States, By Dr Babasaheb Ambedkar
THE NECESSITY OF A SECOND CAPITAL
AND THE SOUTH
Can
afford to have one Capital ? That
one capital does not close the question. If the Capital of India is not
satisfactorily located, now is the time for considering the question.
Since the departure of the British,
has only one capital and that is
Before the British,
has always had two capitals. During the Moghal
period,
in
British came they too had two capitals, one was
they left
Capital. The two capitals maintained by the Moghuls
and by the British were the results of climatic conditions.
Neither the British nor the Moghuls were able to
live in
summer months in
were unbearable to the Moghuls. They made Shrinagar their second capital for
summer months. The summer months in
were equally unbearable to the British. They, therefore, established a second
capital. To these climatic conditions must now be added three other conditions.
There was no popular Government when the Moghuls ruled or when the British ruled. Now we have popular Government and the
convenience of the people is an important factor.
inconvenient to the people of the South. They suffer the most from cold as well
as distance. Even the Northern people suffer in the summer months. They do not
complain because they are nearer home and they are nearer the seat of power.
Second is the feeling of the Southern people and the third is the consideration
of Defence. The feeling of the Southern people is that the Capital of their
Country is far away from them and that they are
being ruled by the people of
The third consideration is of course more important. It is that
place. It is within bombing distance of the neighbouring countries. Although
it cannot be assumed that
will not have to face war sometime or other and if war comes, the Government of India will have to leave
place for its location. Which is the place to
which the Government of India can migrate ? A
place that one can think of is
But
from
Although
friends, how long the friendship would last no one can definitely say. The
possibility of conflict between
and
remains. In that event
would be useless. The next town that could be considered as a refuge for the
Central Government is
is a port and our Indian Navy is too poor to protect the Central Government if it came down to
and Bolarum should be constituted into a Chief
Commissioner’ s Province and made a second capital of
to all States. Anyone who looks at the table of distances given below will
realise it:
|
From |
From |
To |
798 |
440 |
To |
868 |
715 |
To |
1198 |
330 |
To |
957 |
275 |
To |
1521 |
660 |
To |
124 |
990 |
To |
180 |
1045 |
To |
275 |
770 |
From the defence point of view it would
give safety to the Central Government. It is equidistant from all parts of
give satisfaction to the South Indian people that their Government is sometimes
with them. The Government may remain in
stay in
amenities which
City than
It has all the grandeur which
are really beautiful buildings, far superior to those in
that is wanting is a Parliament House which the Government of India can easily
build. It is a place in which Parliament can sit all the year round and work,
which it cannot do in
I do not see what objection there can be in making
should be done right now while we are reorganising the States.
should be constituted into a second capital of
to the whole of South India, to
the Andhras.
This is
another remedy for easing the tension between the North and the South ]
In
created 198 wards from just less than 100 wards. Even though the number of
seats reserved for SC/ ST is not proportionate to 198, the election is will be
held in February. The BBMP has been bifurcated to 20000 and 30000 population.
When such is the case why not States be bifurcated for every 2 crore
population? Already number of States have been created after
easy administration.
Politics
and political matters in Buddhism are considered worldly concerns, yes. But the
Buddha did not ignore such worldly concerns, because as a Prince estranged and
removed from his prior worldly concerns, still He was living in society. Alms
food comes from vast numbers of people constituting society. So should not we
work to elevate society to evolve into a higher form, to be more effective and
more just? The monks were also told by the Buddha to work for the good of many,
for the benefit of all beings and for the betterment of society. The intent
behind the founding of the community of monks (Sangha in Pali, Pali being the original
language of the Buddha) was entirely for the benefit of the people.
In the life of Buddha, we find that the Buddha
often discussed politics with the rulers of realms in his time, such as King
Mala, King Kosala , King Licchavi and King Ajatasattu . The Buddha always
preached the kings that they must rule their kingdoms with dasarajadhamma. The
dasarajadamma in Pali is based on ten precepts, in order for the king to best
rule the country. They are: (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) practice patience,
and (10) respect public opinion to promote peace and harmony. Any government
who wishes to peacefully rule any nation can effectively apply these 10
precepts even today; they haven’t yet and never will “go out of date.”
The Buddha
preached non-violence and peace as a universal message. He did not approve of
violence or the destruction of life, and declared that there is no such thing
as a ‘just’ war. From his own words, He taught: “The victor breeds hatred; the
defeated lives in misery. He who renounces both victory and defeat is happy and
peaceful.”
Not only did the Buddha teach non-violence and
peace: He was perhaps the first and only religious teacher who went to the
battlefield personally to prevent the outbreak of a war, when He diffused
tension between the Sakyas and the Koliyas who were about to wage war over the
waters of Rohini River. He also dissuaded King Ajatasattu from attacking the
Kingdom of the Vajjis
He showed how countries could become corrupt,
degenerate and unhappy when the head of the government becomes corrupt and
unjust. He spoke against corruption and how all governments’ actions must be
based on humanitarian principles.
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.’
Clearly,
religion and politics are something analogous to paper money having two sides.
The front can be regarded as religion and the other side can be regarded as
politics. They cannot be separated from each other. Otherwise the value of
money is nothing. Similarly, Buddhist monks and other religious leaders also
should not be separated from politics. I don’t mean to imply that they should
rule the country, but just to present and to advance their Buddhist precepts throughout
the workings of a government in order to prevent so many wars and conquests,
persecutions, such egregious atrocities, rebellions, and the destruction of
works of art and culture.
P.P. Lakshman
Email: pplakshman08@
gmail.com
Tel: 917-664-6566
suggested as follows:
Dear Jagatheesan,
There is no doubt that the case for celebration of Buddha Jayanti at
White House is inherently strong, more so in the wake of the inspiring
speech at Tokyo, earlier this month, by President Obama who called
himself the ‘first Pacific President’. We all should be thankful to
you and the other Buddhist friends for bringing this up.
As you know, most of the Buddhist countries in the world are in the
Pacific region, and they all will be ecstatic about the idea of
celebrating the next Buddha Jayanti at the White House - on May 27,
2010. China, Taiwan, Japan, Korea, Thailand, Myanmar, Cambodia, Laos,
have all very many devoted Buddhists.
and others for voicing their support for
celebration of Buddha Jayanthi at White House on May 2010
The Non-Violence Ethic - A Noble Humanist Concept
Gautama Buddha propounded the philosophy of |
It is becoming increasingly ironical to talk about Non-violence in a
world of Inter-Continental Ballastic Missiles, Hydrogen Bombs, Nuclear
Submarines and the rest. But amidst all the dust that is kicked up by the
aggravating belligerence between the US and Iraq or Aboriginal Inhabitants of
Jambudvipa, that is The Great Prabuddha Bharath and Pakistan for instance, the
word Non-Violence brings to mind the name of Mahatma Gandhi in Aboriginal Inhabitants
of Jambudvipa, that is The Great Prabuddha Bharath along with the other
pacifist crusaders in different parts of the world.
Buddhism - the Pioneering Spirit of Non-Violence
Whatever one’s opinion on how far
India owes its independence to Mahatma Gandhi’s non-violent crusade against
British imperialism, even the Mahatma’s worst critics would admit that the
non-violent Satyagraha launched by him attracted millions of Indians into
India’s freedom struggle.
But the philosophy of non-violence
(ahimsa) in
is not a 20th century phenomenon, it has existed since the last three thousand
years right from the days of Gautama Buddha.
this pacifist philosophy official recognition for which he is remembered not
only by Indians but by pacifists all around the globe.
Origins of Non-Violence lie in Buddhism,
Lord Buddha was born in the year 563
BC in Lumbini in
Tarai near Kapilavastu in the Himalayan foothills and was named
Siddhartha. His father was King Suddhohana of the Sakya tribe and the
Gautam clan, and his mother Maya was a Licchavi princess. At age 19
years, he was married to princess Yashodhara and was later blessed with a son,
Rahul. At age 29 years, Siddhartha left his home for good to seek
enlightenment and peace. He received instructions from gurus at
Vaisali and Rajagriha and later practised penances and austerities at Uruvela
(near
six years but without any results. It was, however, at Bodh Gaya after a
period of seven weeks’ continuous meditation, sitting under a pipal
tree, that Siddhartha obtained supreme enlightenment at the age of 35
years. Thereafter, from that point, he became the Buddha—the enlightened
one.
He went on to Sarnath (near
where he preached his first sermon to five Brahmins who had been his companions
for six years at Uruvela. The five holy men of Sarnath who received these
instructions became Buddha’s first followers.
We remember both Lord Buddha and his
sermon at Sarnath with great reverence. His preaching is well-known as dhamma-chakka
pavatana (setting in motion the wheel of law).
Gautama Buddha explained the four
noble truths, the eightfold path of duty, the need to follow the middle path to
avoid the extremes of the pursuit of pleasure on the one hand, and worthless
austerities on the other.
The four noble truths are: (i)
misery (dukkha); (ii) cause of misery (dukha-samudaya); (iii)
negation of misery (duhkha-nirodha); and (iv) the path which leads
towards the negation of misery (duhkha-nirodha-gamini-patipada).
The Eightfold Path comprises (i) right speech, (ii) right action, (iii)
right means of livelihood, (iv) right exertion, (v) right mindedness, (vi)
right meditation, (vii) right resolution, and (viii) right point of view.
The first of these three paths lead to sila (physical control), the
next three to samadhi or chitta (mental control), and the last two to pajna
(intellectual development).
It may be recalled that in the
last 45 years of his life after attaining Awakenment with Awareness, Buddha
traveled around the country teaching the masses and debating with many other
religious teachers the four noble truths, the eight-fold path, and dhamma.
Buddha always spoke in the people’s language Prakrit and not in Sanskrit.
Many people became his followers but stayed with their jobs, homes, and
families. These lay followers provided food and shelter for others who
decided, like Buddha, to give up ordinary life and become wandering monks
wearing saffron robes. The community of monks and nuns became known as
the sangha.
The gospel of Buddha spread
rapidly. Buddha’s impressive personality, use of the common people’s
language, and his communication skills made his gospel spread fast. It is
another matter that Buddha’s dialogue and discussions were recorded well after
his maha pari nibbana in Pali and these formed the basis of Buddhism
in
and
where the Hinayana form of Buddhism prevails. Similarly, some
hundred years after Buddha, several scholars recorded the Buddhist precepts and
practices in Sanskrit. These Sanskrit writings of Buddhist scholars in
and provided the kernel for the growth of the Mahayana form of
Buddhism.
In fact, from among the galaxy of
Buddhist monks, Arahats and Rinpoches, starting from Ananda,
the principal associate and disciple of Lord Buddha to the present 14th Dalai
Lama, one name that stands out with great prominence is that of Guru
Padmasambhava, the lotus born who transmitted tantric Buddhism to
and
in the 8th century.
There are several legends and myths surrounding this great Guru including his
eight forms or manifestations representing different aspects of his being.
Several historians, however, describe Padmasambhava’s place of birth to be
Oddiyana (now believed to be the
in the spread of Buddhism in
and in other parts of the Himalayan region in the midst of different
conflicting philosophies.
Guru Rinpoche or the precious Master, is the Supreme Tantrik Master who through
his tantric power subdued evil spirits and demons and reformed them to guard
the religion and protect the followers of Dharma. He is profoundly venerated in
for establishing Buddhism there.
It is learnt that while he was on his way to
Guru Rinpoche visited
in 8th century A.D. Guru Rinpoche has a special connection with the
Dremojong (hidden land of rice).
Guru Padmasambhava is not only venerated as the guardian deity and the
protector of the land by the people following Buddhism but also held in high
esteem and profound reverence by Sikkimese of every faith.
Many believe that this Himalayan land continuing to enjoy peace, tranquility,
progress and social harmony in spite of chaotic and violent disturbances
prevailing all around is a testimony to the belief that Sikkim must surely have
been blessed and protected by Guru Rinpoche from misfortunes, calamities,
strife and destruction.
Unification of Buddhist Thoughts
An enormous corpus of literature on Buddhism is available today in the
world. We have to take note of the fact that literature on Buddhism has grown
in several parts of the world encompassing ideas expressed in different
languages and in distant lands with varied cultures and even several
civilizations.
Following are three aspects of
Buddhism which were very dear to Lord Buddha. These are namely; (i)
compassion and non-violence; (ii)avoidance of the extremes and pursuit of the
middle path; and (iii) inculcation of spirit of rationality and argument.
Compassion and Non-violence
In the light of Lord Buddha’s
teachings, the conflict resolution mechanism of the Aboriginal Inhabitants of
Jambudvipa, that is the Great Prabuddha Bharath society received new ideas and
institutions. This is reflected in the increasing importance of Karuna
or compassion and non-violence in our society.
Love and kindness are the very basis of
human society. Hatred, the Buddha said, was never appeased by more
hatred—it could only be defused by friendship and sympathy.
Compassion is the real essence of
religion. All religions emphasize betterment and improvement of human
beings, a sense of brotherhood and sisterhood, and love. If one can
practice compassion, then the essence of religion is automatically followed,
whether it is the Hindu, Buddhist, Christian, or Islamic way. The
important thing is that in daily life one must practice the essentials of
religion—non-violence, love, and compassion—and on that level there is hardly
any difference between Buddhism, Christianity, or any other religion.
Gautama Buddha’s ‘middle path’.
According to this doctrine of the
golden mean, the correct or right course of action is always some middle point
between the two extremes of excess (too much) and deficiency (too
little).
It is interesting to note that similar
approaches were propounded in
and
in the pre-Christian era. Confucius (550–479 BC) believed in virtuous
living by what he called the ‘doctrine of the mean’ (Chung Yang or ‘constant
middle’): for every action, there are two extremes which must be avoided, and
what lies at a proper distance between these two extremes is virtue, and the
right way to act. Lao Tze, an older contemporary of Confucius believed,
and accordingly advocated, that the right way (Tao) consists in reversion from
extremes.
In
developed this doctrine of the mean to be applied in determining what course of
action is right in a number of different situations.
There is nothing to indicate
that ‘middle path’ doctrine were known to the Chinese savant Confucius or to
the Greek philosopher Aristotle. This astonishing coincidence in approach
among the leading men of three civilizations (Indian, Chinese, and Greek)
establishes that commonality in findings about truth is independent of race,
environment, or age.
To arrive at the middle path is not to
effect a compromise but to attain a harmonious view among conflicting
interpretations. This is a difficult task. At a deeper level, it
denotes unity of mind and thought.
Rationality and Argument
Buddha attached great importance to
rational enquiry than perhaps any other religious leader in history. The
Buddha says in a sutta:
Monks and scholars should
Well analyse my words,
Like gold (to be tested through) melting, cutting and polishing,
And then adopt them, but not for the sake of showing me respect.
By this Buddha meant that even if a
particular doctrine is set forth in scriptures, one must examine whether or not
it meets the test of reasoning. If it comes in conflict with reasoning,
or is at variance with new realities, it is no longer appropriate to assert its
primacy and to follow its dictates. This applies to Buddha’s sayings as
well.
A fundamental change in attitude is
necessary. Basically a Buddhist attitude on any subject must be one that
accords with the facts. If, upon investigation, one finds that there is
reason and proof for a point, then one should accept it. That is not to
say that there are not certain points that are beyond human powers of deductive
reasoning—that is a different matter. However, when we investigate
certain descriptions as they exist in sacred texts and we find that they do not
correspond to reality, then one must accept the reality, and not the literal
scriptural explanation.
Buddha, like Socrates, was never
content to accept traditional certainties as final, however august they might
be. Buddha believed that every individual must find the truth in his own way,
and must question everything, even Buddha’s own words and sayings
himself. This new rationality had no place for blind faith.
The story of Gautama has particular relevance for our times. We too are
living in a period of transition and change, as was the Great Prabuddha Bharath
during the sixth and fifth centuries BC. Like Gautama, we live in an age
of political violence and have had terrifying glimpses of man’s inhumanity to
man. In our society too there is widespread malaise, urban despair and
anomie, and we are sometimes fearful of the new world order that is emerging.
Scholars have been re-examining the
history of the Buddhist doctrine in the light of modern ideas. Buddha has
been considered a rationalist, an empiricist, and a social prophet, and the dhamma
an ideology for a new age. Modernists feel strongly about the social role
religion should be expected to play. In the Great Prabuddha Bharath, for
example, a crusade was initiated in 1958 against the caste theory of
untouchability. The solution was presented in the form of a return to
Buddhism.
Buddha’s scrupulous empiricism, his
demand for intellectual and personal independence, his belief in dialogue, his
insistence on the ‘middle path’ are useful beacons to solve our present
problems. We may not be able to fully practice the method he prescribed
or raise ourselves to the level of his conduct but one can certainly move
towards building institutions and supporting individuals that make for a truly
compassionate political and social architecture which I call the Bahudhā
or pluralist approach in our society and politics.
The Buddhist approach of the middle
path, of non-violence, of love and compassion, influences people of a large
number of countries in the world. The Buddhist approach of rational
self-enquiry also enables a person to achieve a higher state of discipline and
harmony beyond narrow sectarian and national prejudices. All these become
axiomatic when seen in the light of the well-known Buddhist maxim: ‘Be a lamp
unto yourself’ (Appa Deepo Bhav).
There are three truths:
my truth, your truth and the truth.
Chinese Proverb
Ambedkar proved right
For the sake of the reader I summarise below the principles which should underly the creation of Linguistic States which are already enunciated In the foregoing pages but which lie about
scattered. These principles may be staled as below :
(1) The idea of having a mixed State must be completely abandoned.
(2) Every State must be an unilingual State. One State, one language.
(3) The formula one State, one language must not be confused with the formula of one language, one State.
(4) The formula one language, one State means that all people speaking one language should be brought under one Government
irrespective of area, population and dissimilarity of conditions among
the people speaking the language. This is the idea that underlies the
agitation for a united Maharashtra
with Bombay. This is an absurd formula and has no precedent for it. It
must be abandoned. A people speaking one language may be cut up into
many States as is done in other parts of the world.
(5)
Into how many States a people speaking one language should be cut up,
should depend upon (1) the requirements of efficient administration,
(2) the needs of the different areas, (3) the sentiments of the
different areas, and (4) the proportion between the majority and
minority.
(6)
As the area of the State increases the proportion of the minority to
the majority decreases and the position of the minority becomes
precarious and the opportunities for the majority to practise tyranny
over the minority become greater. The States must therefore be small.
(7)
The minorities must be given protection to prevent the tyranny of the
majority. To do this the Constitution must be amended and provisions
must be made for a system on plural member constituencies (two or
three) with cumulative voting ]
A WAY TO REMOVE TENSION BETWEEN THE NORTH AND THE SOUTH
Can India afford to have one Capital ?
That India has now one capital does not close the question. If the
Capital of India is not satisfactorily located, now is the time for
considering the question.
Since
the departure of the British, India has only one capital and that is
Delhi. Before the British, India has always had two capitals. During
the Moghal period, India had Delhi as one Capital and Shrinagar
in Kashmir as another Capital. When the British came they too had two
capitals, one was Calcutta and another was Simla. Even when they left
Calcutta for Delhi, they retained Simla as their summer Capital. The
two capitals maintained by the Moghuls and
by the British were the results of climatic conditions. Neither
the British nor the Moghuls were able to live in Delhi or in Calcutta
continuously for 12 months. The summer months in Delhi were unbearable
to the Moghuls. They made Shrinagar their second capital for summer
months. The summer months in Calcutta were equally unbearable to the
British. They, therefore, established a second capital. To these
climatic conditions must now be added three other conditions. There was
no popular Government when the Moghuls ruled or when the British ruled. Now we have popular Government and the convenience of the people is an important factor.
Delhi is most inconvenient to the people of the South. They suffer the
most from cold as well as distance. Even the Northern people suffer in
the summer months. They do not complain because they are nearer home
and they are nearer the seat of power. Second is the feeling of the
Southern people and the third is the consideration of Defence. The
feeling of the Southern people is that the Capital of their Country is
far away from them
and that they are being ruled by the people of Northern India. The
third consideration is of course more important. It is that Delhi is a
vulnerable place. It is within bombing distance of the neighbouring
countries. Although India is trying to live in peace with its neighbours it cannot be assumed that India will not have to face war sometime or other and if war comes, the Government of India will have to leave Delhi and find another place for its location. Which is the place to which the Government of India can migrate ?
A place that one can think of is Calcutta. But Calcutta is also within
bombing distance from Tibet. Although India and China today are
friends, how long the friendship would last no one can definitely say.
The possibility of conflict between India and China remains. In that
event Calcutta would be useless. The next town that could be considered
as a refuge for the Central Government is Bombay. But Bombay is a port and our Indian Navy is too poor to protect the Central Government if it came down to Bombay. Is there a fourth place one could think of? I find Hyderabad to be such a place. Hyderabad Secunderabad and Bolarum should
be constituted into a Chief Commissioner’ s Province and made a second
capital of India. Hyderabad fulfils all the requirements of a capital
for India. Hyderabad is equidistant to all States. Anyone who looks at
the table of distances given below will realise it:
|
From Delhi – miles |
From Hyderabad – miles |
To Bombay |
798 |
440 |
To Calcutta |
868 |
715 |
To Madras |
1198 |
330 |
To Karnul |
957 |
275 |
To Trivandrum |
1521 |
660 |
To Patiala |
124 |
990 |
To Chandigarh |
180 |
1045 |
To Lucknow |
275 |
770 |
From the defence
point of view it would give safety to the Central Government. It is
equidistant from all parts of India. It would give satisfaction to the
South Indian people that their Government is sometimes with them. The
Government may remain in Delhi during winter months and during other months it can stay in Hyderabad. Hyderabad has all the amenities which Delhi has and it is a far better City than Delhi. It has all the
grandeur which Delhi has. Buildings are going cheap and they are really
beautiful buildings, far superior to those in Delhi. They are all on
sale. The only thing that is wanting is a Parliament House which the
Government of India can easily build. It is a place in which Parliament
can sit all the year round and work, which it cannot do in Delhi. I do
not see what objection there can be in making Hyderabad a second capital of India. It should be done right now while we are reorganising the States.
Hyderabad, Secunderabad and Bolarum should be constituted into a second capital of India. Fortunately, it can be very easily done with satisfaction to the whole of South India, to Maharashtra and to the Andhras.
Lucknow, Dec 11 (IANS) In a surprise move that could give the centre some more sleepless nights, Uttar Pradesh chief minister
Mayawati Friday declared her outright preference for further partition
of UP and creation of independent states of Bundelkhand and Harit
Pradesh.
‘I have written a letter to prime minister
Manmohan Singh, urging him to give clearance for carving out
independent states of Bundelkhand and Harit Pradesh out of a giant
sized and unmanageableUttar Pradesh,’ Mayawati told a hurriedly convened press conference here Friday evening.
‘Since the centre
has already given its nod for carving out the state of Telangana out of
Andhra Pradesh, there was good enough reason to follow the same
exercise in case of UP, where the demand for an independent Bundelkhand
in southern UP and a Harit Pradesh in western UP was being raised for a
long time,’ she said.
While political observers felt that the move was aimed at creating greater discomfort for the United Progressive Alliance (UPA) government at the centre
already grappling with the gradually increasing demand for statehood
from different corners of the country, Mayawati sought to justify her
demand by impressing that she had had these views for long.
‘I was always in favour of smaller states as they are much simpler to
govern,’ she said adding: ‘These views have been expressed by me on
several occasions in the past as well.’
The UP chief minister said: ‘In the past too, on March 15, 2008, I had sent a letter to the prime minister, urging him to consider the demand of the people of Bundelkhand and of western UP for giving them independent statehood.’
She said: ‘Still earlier on October 8, 2007, I had expressed these view at a Bahujan Samaj Party (BSP) rally in Lucknow.’
According to her: ‘My party legislators too had formally raised this
demand on the floor of the state assembly on October 31, 2007…
therefore, it was now time forthe centre to act.’
Asked if she would move a resolution in this regard in the state assembly, Mayawati shot back: ‘Well, I would do so once the centre has given its approval in principle.’
Meanwhile, in an appeal to the people of these two regions, she has
urged them ‘not to indulge in any activity that is likely to disturb
law and order in the state.’ She, however, assured to ‘extend full
support to the popular demand of the people’.
Uttar Pradesh’s firebrand Chief Minister Mayawati has extended support to the creation of smaller States.
On Friday, she backed the formation of separate States of Bundelkhand and Paschim Uttar Pradesh by trifurcating U.P. and sent a letter to Prime Minister Manmohan Singh. She said it would fulfil the needs and aspirations of the people of the two regions of U.P.
In this context, Ms. Mayawati appealed to the people of Bundelkhand
and Western U.P. to up the ante, albeit within the parameters of law,
onthe creation of two smaller and separate States by incorporating the districts of the two regions.
Ms. Mayawati said she had written to Dr. Singh urging him to take the initiative for the creation of Bundelkhand and Western U.P. on the pattern of Uttarakhand.
“Uttar Pradesh’s population and size is an impediment in speeding up
development works and fine-tuning the administration. It is, therefore,
imperative to create the smaller States of Bundelkhand and Western
U.P.,” she told journalists.
Mayawati was addressing a press conference in UP today in which she said: “Today I wrote a letter to the Prime Minister demanding the creation of separate Bundelkhand and Paschim Uttar Pradesh.”
“My government and my party (Bahujan Samaj Party) are in favor of
creation on smaller states and administrative units. We expresses the
same many times earlier.”
Press Information Bureau
(Chief Minister Information Campus)
Information & Public Relations Department, U.P.
Conduct detailed survey to give rights to SC and Vanvasis on land,
their settlement claims should also be solved immediately
— Mayawati
Amend MNREGA scheme to provide infrastructure
facilities like irrigation to SC and poor people
— Chief Minister
Directives issued to provide X-ray and Pathology services in
government hospitals round the clock and improve operation system
Lucknow : December 10, 2009
The Uttar Pradesh Chief Minister Ms. Mayawati directed the officers to
ensure transparency and quality in the implementation of programmes directly
related with the people. These programmes should be completed in a time
bound manner, she warned. She said that detailed survey should be conducted
to give rights to SC and Vanvasis on land and their settlement claims should
also be solved immediately. She said that the officers should visit villages for
this purpose. Directing the Principal Secretaries/Secretaries of Forest, Social
Welfare and Revenue departments to hold camps in the villages of Sonebhadra
and Mirzapur districts to ensure that the people got right/possession over the
land. This work should be completed in a time bound manner, she added.
Regarding the availability of fertilisers in adequate quantity, the C.M.
directed the officers to ensure that there was no paucity of fertilisers at any
cost. She asked the officers to ensure that the black marketing and stockpiling
of fertilisers was stopped and tough action should be taken against those
indulging in it. She further directed the officers to implement such a system
before the next Kharif season, so that there was no dearth of fertilisers. She
directed the officers to fix new routes for the newly constructed roads, so that
people of the rural areas got the facility of transportation. She asked them to
issue permits for the same. She directed the officers that all the construction
agencies ensured selling of tender papers through banks.
Ms. Mayawati gave these directives when the Cabinet Secretary Mr.
Shashank Shekhar Singh, Chief Secretary Mr. Atul Kumar Gupta and Additional
Cabinet Secretary Mr. Vijay Shankar Pandey apprised her of the feedback of the
review meeting held with the divisional commissioners and the senior officers of
the government here today. The officers had extensively reviewed the progress
of the development programmes accorded priority by the C.M. After going
through the inferences of the feedback the C.M. gave necessary directives for
the divisional commissioners. She directed the officers to complete construction
of 2000 community centres, being constructed in the Ambedkar villages all over
the state, by 31 March 2010. Besides, she also directed the officers to ensure
that works like construction of link roads, C.C. roads, K.C. drains, kharanja and
installation of sodium lamps, linking of majras and their electrification work was
completed by 31 January by all costs. The Commissioners should conduct on
the spot verifications, she said.
The C.M. directed the officers to distribute land pattas among people of
SC/ST category and ensure their cent per cent possession and if somebody
illegally encroached it then action should be initiated under section 198 against
the encroachers. Besides, she directed the officers to ensure distribution of
housing pattas and agricultural pattas and qualitative disposal of complaints
received at Tehsil Diwas. She asked the officers to verify these activities from
time to time through the competent officers. She directed the officers of the
Revenue department to speed up the pace of consolidation as it adversely
affected the farmers.
Expressing her displeasure over the slow pace of work being conducted
under MNREGA, Ms. Mayawati asked the officers to amend MNREGA scheme to
provide infrastructure facilities like irrigation to the SC and poor people. She
said that for the rapid construction of ponds and to accelerate the pace of
various development works being undertaken at the Panchayat level, a training
and awareness programme should be conducted at the block level for Pradhans
and Panchayat officers.
The C.M. said that about Rs. 2000 crore were being spent under ICDS
scheme for the welfare of women and children. She said that this scheme
should be implemented in an effective manner, so that the beneficiaries got
more and more benefit from it. She directed the officers to review the format of
ICDS scheme so that it could be made more effective. She directed the
divisional commissioners to carry out surprise inspections of the Anganbari
centres.
Ms. Mayawati said that the presence of the doctors should be ensured at
all the PHCs and hospitals, so that people got better health services at the local
level. She said that stringent action should be taken against the defaulters. She
said that it should be ensured that there was no scarcity of medicines in the
hospitals. Besides, she directed the officers to ensure that X-ray and pathology
services in government hospitals were provided round the clock and the
operation system should also be improved.
The C.M. directed that the officers to ensure that the complaints being
received in the distribution and purchase of bitumen (coal tar) were looked into
and solved at the earliest, so that construction of roads could be done in a
qualitative manner. Tender documents should be sold through banks so that
the e-tendering system could be implemented effectively, she stated. Moreover,
23 per cent reservation for the SC/ST in the government contracts should be
ensured at all cost. She expressed her displeasure over the slow progress of the
construction of link roads in the naxal affected divisions viz. Azamgarh,
Varanasi and Vindhyachal. She directed the officers to replace defunct
transformers immediately and energise the tube-wells on priority basis, so that
the farmers did not face any difficulty in their irrigation requirements.
Ms. Mayawati directed the officers to ensure that the maximum amount
received under the BRGF scheme under Panchayati raj was utilised in a time
bound manner and strict action should be taken against those Safai Karmcharis
who were not doing their duty properly. It was informed at the meeting that the
services of as many as 306 Safai Karmcharis had been terminated, 1120
suspended and salary of 2133 Safai Karmcharis had been held.
The C.M. directed the officers to improve the quality of primary education
and speed up the process of recruitment of teachers. She also asked them to
achieve the target of paddy purchase in a time bound manner. She directed the
officers to ensure that all the necessary preparations were completed for the
effective implementation of Secondary Education Campaign. Besides, effective
implementation of schemes like Education for All, Mid-day meal, Savitri Bai
Phule Balika Shiksha Madad Yojna and Mahamaya Garib Balika Ashirvad Yojna
and should be ensured. She also directed to ensure that the canals had water
till the tail end and plantation work was also carried out in an effective manner.
Ms. Mayawati directed the officers to ensure cent per cent distribution of
pre 10th and post 10th scholarships and furnish its report to the government.
She also directed the officers to verify the distribution of pensions like widow,
old age and disabled and eliminate the bogus candidates. She appreciated
some divisions for satisfactory work and warned some divisions and asked to
improve their functioning.
The C.M. directed the officers to utilise funds allocated by 12th Finance
Commission by February next and ensure that the schemes being conducted
under it were completed in a time bound manner and the reconstruction of
collectorate buildings of Azamgarh and Barabanki districts, which were 100
years old, should be completed at the earliest. Besides, various schemes being
implemented for rural and urban drinking water supply should be completed in
a time bound manner and the construction of solid waste management work,
being carried out in Agra, should also be completed at the earliest. She directed
the officers to speed up allotment of houses constructed under the Manyawar
Shri Kanshiramji Shahri Garib Awas Yojna and also to ensure effective
implementation of Sarvajan Hitai Shahri Garib Awas (slum area) Malikana Haq
Yojna.
The Chairman Revenue Board Mr. R. Ramni, APC Mr. V.K. Sharma,
Infrastructure and Industrial Development Commissioner Mr. Anup Mishra,
Principal Secretaries/Secretaries to C.M. and Principal Secretaries of all the
departments were present at the meeting.
*******
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
U.P. Government requests Centre to
provide details of Mr. Rahul Gandhi’s visit in time,
also requests not to make last minute changes in his programme
State Government writes letter to Central Government
Lucknow: December 08, 2009
The Uttar Pradesh Government has requested the Union Home
Ministry to give timely information of the state visit of the SPG protected
M.P. Mr. Rahul Gandhi to the state government. It has also requested not
to make last minute changes in his programme and if any change was
required then it should be ensured that all the concerned were informed
immediately. The state government has also said that Mr. Rahul Gandhi
should not violate the parameters fixed for his security while travelling
through helicopter or by road. The state government has made it clear
that if any untoward incident occurred because of the violation of the
security parameters, then the state government would not be responsible
for it and the Central Government would be held responsible for it.
This information was given by the Additional Cabinet Secretary Mr.
Vijay Shankar Pandey at a press conference held at the Lal Bahadur
Shastri Bhawan Media Centre here today. The press conference was
organised regarding the violation of security parameters during the state
visit of Mr. Rahul Gandhi.
Mr. Pandey said that the Government of India had been informed of
certain flaws present in the security arrangement of SPG protectee MP
Mr. Rahul Gandhi during his October 24, 2008 visit of Kanpur district
through a letter written on 26 October 2008. It had been mentioned in
the letter that it was also the responsibility of the SPG protectee that he
ensured that all the details of his programmes were furnished to the
related persons and he should not effect any last minute change in his
programme so that there was no confusion.
The Additional Cabinet Secretary said that the U.P. Chief Minister
Ms. Mayawati had herself written a letter to the P.M. Dr. Manmohan Singh
and also to the Union Home Minister on 25 September 2009 saying that it
was the responsibility of the SPG to furnish all the information regarding
the programmes of SPG protected VIPs in a time bound manner. The C.M.
had also mentioned that on getting information timely, the state
government ensured all the security arrangements as per the guidelines.
She had informed that on 23 September 2009, Mr. Rahul Gandhi arrived
at Amausi Airport in Lucknow through a Kingfisher Airline Aircraft without
any prior information and proceeded through road with his SPG cover
without informing the state police, intelligence department or security
branch regarding his programme, location etc.
Mr. Pandey said that still the minute-to-minute programme of 07
December 09 visit of Mr. Rahul Gandhi of Aligarh, Farrukhabad, Etah,
Kheri, Bahraich, Sitapur and Hardoi districts was provided in late hours on
06 December 09. He said that the ASL report also reached very very late
in the night. Owing to it, security arrangements for Mr. Rahul Gandhi
became very difficult. Besides, owing to his activities not mentioned in
the programme, the administration had to face more difficulty.
The Additional Cabinet Secretary said that during his Etah visit, Mr.
Rahul Gandhi was provided BR car by SPG and security branch for road
travelling, but he used party car and also violated security parameters
and went to meet the people near barricade and he also shook hands with
them. During his 07 December 09 visit of Sitapur district, his helicopter
landed after sunset using the high power light fitted in the chopper and it
landed at a place adjacent to the fixed ‘H’ mark area. At that time the
visibility was very low because the area was surrounded by the trees.
Again, from helipad Mr. Rahul Gandhi left to Hardoi through another
vehicle (Toyota Fortuner) which was not bullet proof leaving behind BR
car, which was against the road travel parameters.
********
Efforts being made to malign State
Government’s image for cancellation of auditorium
— Chief Minister
—
Allotment of auditorium allotted for holding proposed
press conference of Mr. Rahul Gandhi tomorrow
not cancelled, no cancellation order issued either
State Government has nothing to do with this matter
— Additional Cabinet Secretary
Lucknow: December 07, 2009
The Additional Cabinet Secretary Mr. Vijay Shankar
Pandey has said that the allotment of the auditorium,
situated in Tourism Department in Gomti Nagar, allotted
for holding Mr. Rahul Gandhi’s press conference
tomorrow, has neither been cancelled nor any cancellation
order had been issued in this regard. He said that State
Government had nothing to do with such matters.
The Additional Cabinet Secretary was addressing
media persons on this issue at the Lal Bahadur Shastri
Bhawan Media Centre here today. He said that if the State
Government had any intention of stopping Mr. Rahul
Gandhi’s press conference, then it would not have
accepted the booking amount needed for allotment of
auditorium.
Mr. Pandey said that the Uttar Pradesh Chief Minister
Ms. Mayawati has regretted that futile efforts were being
made to malign the image of the State Government. She
said that the State Government did not indulge in such
cheap activities as the others did. She reminded that such
misinformation campaign would not benefit anybody.
********
State Government very sensitive for solving problems of families
of serving soldiers and dependents of ex-servicemen and martyrs
—Chief Minister
Chief Minister appeals people to contribute
liberally on occasion of Armed Forces’ Flag Day
Lucknow : Dec 07, 2009
The Uttar Pradesh Chief Minister Ms. Mayawati has appealed to the
people of the State to contribute liberally in the Flag Day Fund on the
occasion on Armed Forces’ Flag Day. She said that it was a national
responsibility to accord proper place to the ex-soldiers and their families in
the society and to provide them alternative means of employments as well.
She said that the State Government was very sensitive to provide benefits
of welfare schemes to the families of the serving soldiers, to the
dependents of the ex-servicemen and also to the families of the martyrs.
The Chief Minister was talking to the senior officers of the Sanik
Kalyan Vibhag on the occasion of Armed Forces’ Flag Day at her 5-Kalidas
Marg official residence here today. The C.M. also made donation in the
Soldier Welfare Fund. The Principal Secretary Social Welfare Mr. Prem
Narain, Principal Secretary to C.M. Mr. Netram, Secretary to C.M. Mr. Anil
Sant and Director, UP Soldier Welfare and Rehabilitation Dr. S.S. Singh and
other officers were also present on the occasion.
It may be recalled that collections were being made throughout the
year for the Flag Day Fund from all the districts. About 30 per cent of the
amount collected is kept in a district level fund. Through this fund, the
District Magistrate and the District Soldier Welfare and Rehabilitation officer
provide economic assistance under various schemes to the ex-servicemen
and their dependents. The remaining 70 per cent amount is handed over to
the Soldier Welfare Directorate. An amount of Rs. 16.42 lakh is handed
over to Central Soldier Board, New Delhi and the remaining amount is kept
in a State level fund. Besides, Armed Forces’ Flag Day Fund had been set
up for ensuring people’s participation through which several schemes had
been introduced for the welfare of soldiers and families of ex-servicemen
and also for the families of the martyrs. The State Government is fully alert
towards solving their problems.
It may be recalled, that young people were required for armed
forces. Owing to it, about 60,000 soldiers, between the age group 40-45,
retire every year. It was a huge responsibility to accord proper place to the
ex-servicemen and their families, besides providing them alternative
employment opportunities. Through Armed Forces’ Flag Day Fund various
schemes for the welfare of serving soldiers, ex-servicemen and the families
of the martyrs were being run.
*********
Personal and social radicalism of the Buddha:
The
Buddha was born a prince in an era of social oppression and conflict.
He experienced firsthand his own homeland being subjugated by a bloody
conquest by a neighbouring warlord. Even as he was dying, genocide was
imminent.
The Mahaparinirvana Sutra, the poignant account of the last days of the Buddha, opens with a king seeking
the Buddha’s support for the “total annihilation” of the people of a small rival state.
So
tormented was the Buddha by the aggression that engulfed the world of
his time that he renounced the throne to which he was heir and set out
to discover for all beings the path that leads to the cessation of
suffering. So deep was his determination that it led him to take one of
the most radical personal, social, and political stances in the history of human endeavour.
For
seven years, it is said, he practised extreme austerities. He exhausted
himself almost to the point of death. Then, realizing the extent to
which he had punished himself, he abandoned the path of self-aggression
and turned to the path of meditation.
There is a particularly moving passage in the early Pali text that describes Prince
Siddhartha standing on the banks of the Neranjana River after he gave up his austerities.
He
had just bathed in the river and was holding the pot traditionally used
in the Indian subcontinent to pour water over the body. He gazed at the
river and asked aloud if it would actually be possible for him to
become the Awakened One.
The word for this in pali is Patisota,
literally “to go against the current.” He threw his pot into the river.
The text says that the pot immediately raced upstream against the
current “as quickly as a fleet horse.” The Buddha-to-be took this as an
answer. That very evening, imbued with confidence, he entered the
Samadhi of his great attainment.
After his enlightenment and as
he began to gather disciples around him, the Buddha called his
followers Patisotagama and Patasotagamini “those who go against the
stream.” Going against the stream meant freeing their minds from the
fetters of illusion and throwing off the shackles of social bondage.
For the Buddha,
living in an era of social oppression and within the confines of a
warlike society, the need for both personal transformation and social
change was pressing.
Almost immediately after his enlightenment
he set about his great project, the creation of an alternative society
based on wisdom and compassion.
For 45 years he travelled
ceaselessly across the North Gangetic Plain, establishing countless
communities of practitioners who worked together to put his principles
of enlightened society into practice.
When the Buddha declared
that the idea of the individual as a separate, permanent entity with a
fixed, inherent identity is fiction, this was true on an individual
level, but it was also true on a social level. If there was no foothold
for a personal identity, then there was no foothold on which to base
the prejudice and oppression of gender, race, or class.
If there
was no such thing as “me” or “mine,” how could there be anything that
was “us” or “ours”? If the mind could cause suffering, injustice, and
oppression, it could also liberate us from those illusions. We could do
that as individuals, taught the Buddha, and we could also do it as a
society.
With
the destruction of the idea of self went the destruction of the idea of
possession. The name that the Buddha gave to his closest
followers-bhikkus and bhikkunis-comes from bhik, and irregular form of
bhaj. “Bhaj” was the portion of food that a person shared from a common
pot.
Thus, the alms bowl is much more than a vessel or utensil-it
is a statement of our wish to share. This is the origin of oryoki and
all the other traditions of dana, feeding, and communal eating, within
Buddhist communities, including the feast practices of the Vajrayana.
They are all living manifestations of our profound intention to share
with others, to serve others, and to work together to go against the
stream of selfish consumption.
You
can see the bowl as a statement of our unbroken connection with the
Buddha as both a religious and social exemplar. The bowl is an enduring
symbol of the values to which we aspire in all our relationship-within
our community, with all people, with all beings, and with our entire
environment.
The early followers of the Buddha, like thousands of
his disciples to this day, did not ask for anything that was not
offered. They committed themselves to a completely different
relationship based on the pooling and redistribution of wealth.
In
many Buddhist communities, if you take a look in the kitchen or fridge,
you will often see plates or containers of food marked “not offered,”
especially when an individual has special dietary needs. This is a way
of reminding us that the default setting is “everything is offered.”
There is no one to have anything. There is everything to share.
For centuries, people have placed
rice, dhal, vegetables, fruit, cakes and so on in the begging bowls of
the bhikkus and bhikkunis, or brought them to their monasteries. If you
visit the sites of ancient Buddhist communities you come across huge
stone troughs into which the bhikkus and bhikkunis placed everything
that had been put into their bowls, literally creating a huge potluck
meal which was when shared by their entire community.
Where did
they go to collect this food? They went to the houses of all the castes
and subcastes of the highly stratified society in which they lived.
They made a particular point of going to the poorest areas of the
communities and deliberately collecting food offerings from the
outcastes.
This enraged the high-caste Brahmins who openly
attacked the Buddhists for doing this. In the Pali text The Dialogue of
the Buddha, the Brahmins are said to have called the Buddhists “a base
class of shovelling samanas, dark fellows, born of brahma’s foot.”
The
Buddha’s followers knew what they were doing and what message they were
sending. They had another name for themselves: the Pabbajitha, which
translates as “the exiles” or “the outcastes.”
It is clear from
the pali texts that they were challenging the entire social structure
of class and caste. Take their saffron and brown robes. The Brahmins at
the top of the social order were white. Saffron and brown were the
colours of the outcastes, the mark of extreme social stigmatization.
Yet these were the colours in which the early sangha wrapped themselves.
At
the urging of the Buddha, they went to charnel grounds and the waste
areas of the villages to salvage scraps of cloth, sewed them together
to make robes, and dyed them saffron or brown and sometimes yellow.
This would be an act similar to what non-Jews did during the Holocaust
to show solidarity with their Jewish brothers and sisters by wearing
the Star of David.
The
early sangha was known as the catudissa Sangha, the Sangha of the Four
Quarters or Four Directions. It was completely inclusive. There was a
rule in the Vinaya that forbade any bhikkhu or bhikkuni from mentioning
their previous social status after they had become a follower of the
Buddha.
And, as with the wearing of saffron, a special effort was
made to ennoble the outcastes. It is said that when Ananda and his
family joined the sangha, although they came from a high-caste family,
they asked that their low-caste barber, Upali, be ordained first so
that he would became their elder brother.
Not only were the robes
the symbol of identification with the most oppressed members of
society: they were also part of the Buddha’s revolt against gender
bias. Both men and women shaved their heads, and the men also shaved
their beards. Both sexes wore saffron robes.
It is said that as
the lines of bhikkus and bhikkunis walked along the highways and
byways, it was impossible to tell the difference between men and women
from a distance. This was deliberate.
Not
only did thousands of outcastes flock to the Buddha, so did thousands
of women who left their households and the oppression of patriarchal
domination. These revolutionary communities were demonstrating that
what was most important to them was not the differences between people
but their common humanity.
As with so many religious and social
movements, the transformative, even dangerous zeal of the founders
often gets rapidly diluted. Longstanding social habits grow over the
revolutionary institutions like the jungle growing back over a clearing.
It
has happened with the social radicalism of the Buddha too, but the
ideals themselves have never died. They live on in people’s hearts and
in potent symbols-in communal eating and festivities, in the robes and
bowls, and just simply in the fact that we gather together in
community. As sangha, our common humanity, our common Buddhanature, is
more important than all our differences.
Sometimes
we hear the term kalyana mitta, often translated as “spiritual friend.”
Bit in early Pali, it also had the meaning of “beautiful friend” or
“beautiful companion.” Who are these beautiful companions?
Those
who are drawn to the dharma, who hold in their hearts a different
vision of human life, who have the wish to go beyond the illusions of
false identity, to go beyond the social stigmas that divide us and
oppress us.
These beautiful companions share a belief that our
fundamental interconnectedness is for more important than whatever
appears to divide us, and those who, like the first bhikkus and
bhikkunis, have the wish to share the richness of this planet rather
than to possess it.
That’s who the Buddha saw as his community
gathered around him, and that’s who gathers around us still today as we
follow in his foot-steps. To quote from the Pali-Kalyana mitta, kalyana
sahaya, kalyana sampavanika: beautiful friends, beautiful companions,
beautiful comrades.
Richard
Reoch is the President of Shambhala, the global mandala founded by
Chogyam Trungpa Rinpoche that works to create enlightened society.
He
is a former senior official of Amnesty International, and currently a
trustee of the Rainforest Foundation and chair of the International
Working Group on Sri Lanka working to end the Buddhist world’s
longest-running war.
Turning Wheel
Until
the Buddha Jayanthi Year 2500 years after the Great Demise of the
Buddha (Mahaparinirvana) in 1956, India did not have the Pali
Thripitaka (Canon) in any Indian script. The commitment and exertions
of Indian Bhikkhu Jagdish Kashyap (1908-1976), India was able to have
the entire Pali Thripitaka in Devanagari script in 1956.
It was
edited by Ven. Jagdish Kashyap, and published by the Pali Publication
Board, State Government of Bihar, Nalanda, India, during the period
1956-1961. Each of the volumes of around 400 pages was prefaced with a
brief introduction in Hindi and English. This Nalanda Edition of the
Pali Thripitaka in Devanagari script has the following texts:
1.
Sutta Pitaka (Digha Nikaya, Majjhima Nikaya, Samyutta Nikaya, Anguttara
Nikaya and Khuddaka Nikaya). Digha Nikaya in print had three volumes,
Majjhima Nikaya in three volumes, Samyutta Nikaya four volumes,
Anguttara Nikaya in four volumes and Khuddaka Nikaya in 15 books.
The 15 books of the Khuddaka Nikaya are as follows:
1.
Khuddakapatha, 2. Dhammapada, 3. Udana, 4. Itivuttaka, 5. Sutta Nipata,
6. Vimana Vatthu, 7. Peta Vatthu, 8. Thera Gatha, 9. Theri Gatha, 10.
Jataka, 11. Niddesa, 12. Patisambhidamagga, 13. Apadana, 14.
Buddhavamsa, 15. Cariyapitaka.
Of these 1 to 5 were in one
volume, 6 to 9 in one volume, Jataka in two volumes, Niddesa in two
volumes and Buddhavamsa in two volumes.
Vinaya Pitaka
The Vinaya Pitaka had the
following separate books: 1. Mahavagga, 2. Cullavagga, 3. Parajika, 4. Pacittiya and 5. Parivara.
Abhidhamma Pitaka
This
Pitaka has the following books: 1. Dhammasangani, 2. Vibhanga, 3.
Dhatukatha, 4. Puggalapani (3 to 4 in one volume), 5. Kathavattu, 6.
Yamaka - (three volumes) and 7. Patthana.
The Thripitaka and commentaries
The
Vipassana Research Institute at Igatapuri, near Nasik in Maharashtra
was established by Vipassanacharya S. N. Goenka, an Indian born in
Myanmar (Burma), who perfected the techniques of Vipassana under
Sayadaw U Bakhin (1898-1971), for 14 years, a great Burmese lay teacher
of Vipassana, re-introduced it in India in 1969. Now Vipassana centres
have been established all over India by S. N. Goenka.
This
institute of S. N. Goenka has now published the entire Pali Tipitaka as
well as commentaries there on in Devanagari script. The institute too
has prepared a CD-Rom having all the Pali scriptures in Devanagari and
Roman scripts as a consequence of which search for words and
expressions is now greatly facilitated to researchers, scholars and
students of Buddhism not only in India but all over the world.
The
following are the translations so far published in English by Indian
scholars of some texts of the Pali Thripitaka. The most popular text to
be translated by the scholars is the Dhammapada, the text composed of
select sayings of the Buddha.
These translations are as follows:
Banerji, N. Kunja Vihari (The Dhammapada 1989); Bapat P. V. (Pali
Sangraha - Selections from Early Buddhist Texts); Benent A. A. G. (Long
Discourses of the Buddha, 1956); Bhagawat N. K. (The Dhammapada, 1935);
Buddharakkhitha, Acharya, Ven. (Dhammapada 1959, 1984, 1985, 1986,
1996); Buddhist Manual for Daily Practice 1980: Dhammacakkapavattana
Sutta 1980, 1996; Gihi Vinaya: (Householders’ Book of Discipline 2005);
Khuddaka Patha: Compact Collection, 2006; Sutta Sangaho, Parts I and
II, 2003; (In all these texts, Pali text is also given in Roman script;
Chaudhuri U. (Dhammapada, 1944); Dikshit, Sudhakar (Sermons and Sayings
of the Buddha); Law, B. C. (Buddhavamsa, Cariya - Pitaka Text in
Devanagari script with English translation; Osho (Acharya Rajneesh)
(The Dhammapada; The Way of the Buddha; This is the Path to Ultimate
Truth; Vols 1 to 12; Radhakrishna Sarvapalli (late Vice President of
India) (The Dhammapada - Pali text, in Roman characters, with English
translation, 1950: Raja, Kunhan C. (Dhammapada; Pali text in Devanagari
script with English translation, 1956; Pali text in Roman characters
with an English translation, 1956; Silananda (Dhammapada - Pali text
and translation); Vaidya, P. L. (Dhammapada - Pali text in Devanagari
script with introduction and English translation, 1923, 1934).
In
a survey of Modern Buddhist Literature, conducted by the noted scholar
D. C. Ahir, an author of many titles on Buddhism, has listed more than
300 scholars who had published about 500 books in English during the
period, from 1908 to 2008, hundred years (Vide: Jagajjyoti Centenary
Volume 2009), of the Bengal Buddhist Association (Buddha Dhamankur
Sabha) of Kolkata, India, pp: 56-76 (www.bengalbuddhist.com).
The
author says that the list is not exhaustive, as there may be some books
which have captured his attention. Further, books on Buddhism by
foreign authors published in India have not been included in the list,
as the idea is to assess the popularity of Buddhism with Indian authors
and Indian publishers.
This study reveals that more and more
books have been published after the 2500th Buddha Jayanthi Celebrations
in 1956. The scholar D. C. Ahir himself has already published as many
as 36 books on Buddhism during the period 1964-2007, and five more are
in press.
The Buddha’s culture of generosity:
‘How can I ever repay you for your teaching?’
Good
meditation teachers often hear this question from their students, and
the best answer I know for it is one that my teacher, Ajaan Fuang, gave
every time:
“By being intent on practicing.”
Each time he
gave this answer, I was struck by how noble and gracious it was. And it
wasn’t just a formality. He never tried to find opportunities to
pressure his students for donations. Even when our monastery was poor,
he never acted poor, never tried to take advantage of their gratitude
and trust. This was a refreshing change from some of my previous
experiences with run-of-the-mill village and city monks who were quick
to drop hints about their need for donations from even stray or casual
visitors.
Eventually I learned that Ajaan Fuang’s behavior is
common throughout the Forest Tradition. It’s based on a passage in the
Pali Canon where the Buddha on his deathbed states that the highest
homage to him is not material homage, but the homage of practicing the
Dhamma in accordance with the Dhamma. In other words, the best way to
repay a teacher is to take the Dhamma to heart and to practice it in a
way that fulfills his or her compassionate purpose in teaching it. I
was proud to be part of a tradition where the inner wealth of this
noble idea was actually lived where, as Ajaan Fuang often put it, we
weren’t reduced to hirelings, and the act of teaching the Dhamma was
purely a gift.
So
I was saddened when, on my return to America, I had my first encounters
with the dana talk: the talk on giving and generosity that often comes
at the end of a retreat.
The context of the talk and often the
content makes clear that it’s not a disinterested exercise. It’s aimed
at generating gifts for the teacher or the organization sponsoring the
retreat, and it places the burden of responsibility on the retreatants
to ensure that future retreats can occur.
The
language of the talk is often smooth and encouraging, but when
contrasted with Ajaan Fuang’s answer, I found the sheer fact of the
talk ill-mannered and demeaning. If the organizers and teachers really
trusted the retreatants’ good-heartedness, they wouldn’t be giving the
talk at all.
To make matters worse, the typical dana talk along
with its companion, the meditation-center fundraising letter often
cites the example of how monks and nuns are supported in Asia as
justification for how dana is treated here in the West. But they’re
taking as their example the worst of the monks, and not the best.
I
understand the reasoning behind the talk. Lay teachers here aspire to
the ideal of teaching for free, but they still need to eat. And, unlike
the monastics of Asia, they don’t have a long-standing tradition of
dana to fall back on. So the dana talk was devised as a means for
establishing a culture of dana in a Western context.
But as so
often is the case when new customs are devised for Western Buddhism,
the question is whether the dana talk skillfully translates Buddhist
principles into the Western context or seriously distorts them. The
best way to answer this question is to take a close look at those
principles in their original context.
It’s well known that dana
lies at the beginning of Buddhist practice. Dana, quite literally, has
kept the Dhamma alive. If it weren’t for the Indian tradition of giving
to mendicants, the Buddha would never have had the opportunity to
explore and find the path to Awakening.
The monastic sangha
wouldn’t have had the time and opportunity to follow his way. Dana is
the first teaching in the graduated discourse: the list of topics the
Buddha used to lead listeners step-by-step to an appreciation of the
four noble truths, and often from there to their own first taste of
Awakening. When stating the basic principles of karma, he would begin
with the statement, “There is what is given.”
What’s
less well known is that in making this statement, the Buddha was not
dealing in obvious truths or generic platitudes, for the topic of
giving was actually controversial in his time.
For centuries, the
brahmans of India had been extolling the virtue of giving as long as
the gifts were given to them. Not only that, gifts to brahmans were
obligatory.
People of other castes, if they didn’t concede to the
brahmans’ demands for gifts, were neglecting their most essential
social duty. By ignoring their duties in the present life, such people
and their relatives would suffer hardship both now and after death.
As
might be expected, this attitude produced a backlash. Several of the
samana, or contemplative, movements of the Buddha’s time countered the
brahmans’ claims by asserting that there was no virtue in giving at all.
Their arguments fell into two camps.
One camp claimed that giving carried no virtue because there was no
afterlife. A person was nothing more than physical elements that, at
death, returned to their respective spheres. That was it. Giving thus
provided no long-term results.
The other camp stated that there
was no such thing as giving, for everything in the universe has been
determined by fate. If a donor gives something to another person, it’s
not really a gift, for the donor has no choice or free will in the
matter. Fate was simply working itself out.
So when the Buddha,
in his introduction to the teaching on karma, began by saying that
there is what is given, he was repudiating both camps. Giving does give
results both now and on into the future, and it is the result of the
donor’s free choice. However, in contrast to the brahmans, the Buddha
took the principle of freedom one step further. accesstoinsight.org
|
Dear
all,
Namo Buddha !
As you all know Indian Buddhist Society
celebrated Buddha Jayanti 2009 in Canadian House of Commons (Parliament) and
now I hear this great news for the proposed celebrations of 2010 in White
House. I am confident it will happen, and 2010 Buddha Jayanti will be
celebrated in the White House.
No doubt there will be a lot more influencial personalities participating
in the White House celebrations than our this year’s program. we are
proud of it. By celebrating in Canadian Parliament , we feel we have
done something that was not done before and we always wanted to do it by
taking Lord Buddha’s message to the places where no one has taken it
yet.
We should publicize such events as much as we can and may I please ask
if someone can forward me the details so that we can go in the
media in
about the celebrations in White House.
Thanks Mr. Lakshman for sharing the information.
Chief Secretary level meeting between Uttarakhand
and Uttar Pradesh for division of assets and to
discuss other matters to be held tomorrow
Lucknow : 26 November 2009
The Chief Secretary level meeting between Uttarakhand and
Uttar Pradesh for division of assets and also to discuss other
matters has been convened tomorrow. The State Chief Secretary
Mr. Atul Kumar Gupta would represent U.P., while Uttarakhand
would be represented by its Chief Secretary Mr. Nrip Singh
Napalchyal, Principal Secretary Home and Principal Secretary to
C.M., Mr. Shubhash Kumar and Principal Secretary to C.M. and
Reorganisation Mr. Shatrughan Singh.
The pending matters would be discussed at length at the
meeting. The discussions would also include availability of
gazetted officers from Uttar Pradesh for holding Kumbha Mela in a
successful manner and to ensure maintenance of law and order.
Availability of police and fire brigade officers would also be
discussed at the meeting. The matter related with the police
personnel allocated by Government of India for Uttarakhand State,
who had not reported so far, would also be discussed at the
meeting.
Besides, conversion of Muzaffarnagar-Deoband-Gagalhedi
road, National Highway-58 and Muzaffarnagar-Purkazi sector NH-
58 into four lanes would also be discussed. Division of
responsibilities between U.P. Hydro Power Corporation Limited and
Uttarakhand Hydro Power Corporation Limited would also be
discussed at the meeting. The construction of proposed new
express-way (Noida to Purkazi) being constructed by Uttar
Pradesh on Upper Gang Canal up to Haridwar would also be
discussed.
The division of the area of the Sharda Sahayak Sagar
Jalashay situated between both the States would also be focussed
in the meeting. The parking place for the buses plying during
Kumbha Mela 2010 in the adjoining districts would also be
discussed and identified at the meeting. Moreover, the pending
issues of U.P. Beej Evam Terai Vikas Nigam and Seed Certification
Institute would also be discussed.
******
Mayawati pays tribute to Ambedkar
Lucknow Dec 6 | Sunday, Dec 6 2009 IST
Bahujan Samaj Party (BSP) supremo and Uttar Pradesh Chief Minister
Mayawati today paid a floral tribute to Dr B R Ambedkar on his 53rd
death anniversary here.
Ms Mayawati attended a function at the B R Ambedkar Samajik Parivatan
Sthal in the presence of over 5000 party supporters and leaders.
After the function, the CM also instructed the officials to maintain
the sthal properly.
The CM stayed there for about 30 minutes but did not made any speech
on the occasion.
Earlier, the Supreme Court had disallowed the UP government to erect
any temporary structure inside the sthal for organising the function.
The apex court had already stayed futher construction in the Ambedkar
Samajik Parivartan Sthal.
Thousands throng Ambedkar Memorial
Express News Service Posted online: Monday , Dec 07, 2009 at 0147 hrs
Lucknow : To mark the 53rd death anniversary of Dr B R Ambedkar, the
ruling Bahujan Samaj Party mobilised thousands of party workers and
supporters at Dr Bhim Rao Ambedkar Samajik Parivartan Sthal (Ambedkar
Memorial) in Lucknow on Sunday.
In the past, the event was organised near the Dr Ambedkar statue in
Hazratganj. This was the first time it was held at the Ambedkar
memorial.
Earlier, the Supreme Court had refused to entertain a plea from the
Mayawati government seeking permission to undertake maintenance and
cleaning work at the premises in view of Sunday’s function.
This is the second time the memorial was thrown open to the public
after the Supreme Court had stopped all activity inside memorials on
September 12. The state government, thereafter, had barred the public
from entering the memorial.
The memorial was first opened on September 17, when Chief Minister
Mayawati laid the foundation of Kanshiram Green Eco Garden near the
Kanshiram Memorial.
Mayawati, who reached the venue around 10.30 am, paid a floral tribute
to Dr Ambedkar at the auditorium. She spent over 15 minutes there.
She was accompanied by senior officials including Chief Secretary Atul
Gupta, Cabinet Secretary Shashank Shekhar Singh and DGP Karamvir
Singh.
Most of the visitors who came from Lucknow and adjacent districts like
Barabanki and Sitapur, said they reached the state capital after
receiving a message from the local leaders of the ruling BSP.
“I received a message from my district president Ratan Lal Gautam on
Saturday to bring all party supporters,” said Sant Ram Gautam, BSP
Sector President of Surat Block in Barabanki district. “I passed the
message among our people. The vehicle was made available to us by
Saturday evening.”
Ram Kumar, convener of the Bahujan Volunteer Force (BVF) in Lucknow’s
Itaunja area, said he received the message to reach Lucknow on
Saturday.
Santosh Kumar, a resident of Allunagar in Digoria on IIM-L road, said
the BSP supporters were mobilised by Rakesh Gautam, the local member
of the Block Development Council.
Ram Kumar, president of BSP’s Aishbagh area of Lucknow, said the party
district unit held a meeting of the party workers on November 4.
“The plan to come to Lucknow was discussed at the meeting. The final
message came to me on Saturday,” he added.
Mayawati expresses her displeasure over poor upkeep of Ambedkar Memorial
Rajesh Kumar Singh, Hindustan Times
Lucknow, December 06, 2009
First Published: 20:43 IST(6/12/2009)
Last Updated: 20:45 IST(6/12/2009)
The Uttar Pradesh Chief Minister Mayawati on Sunday expressed her
displeasure over the poor upkeep of Dr Bhimrao Ambedkar samajik
parivartan sthal.
To pay tribute to Dr Ambedkar on his 53rd death anniversary Mayawati
visited the memorial located on the bank of River Gomti. The dim light
in the gallery located under the main tomb and layer of dust over the
pedestal on which the statue of Dr Ambedkar has been installed upset
the Chief Minister.
She directed the officers to ensure proper lighting near the statues
and to keep the area clean. As she moved around the gallery semi
finished work and heaps of stone lying around the tomb added to her
annoyance. The officers accompanying the Chief Minister had tough time
explaining reasons for the slow progress of the work.
Thousands of BSP supporters had gathered in the parivartan sthal as
Mayawati paid floral tribute to Dr Ambedkar. The slogan ‘Baba tera
mission adhura Mayawati karegi pura’ (Mayawati will complete the
mission of Dr Ambedkar), Baba teri nek kamai tune soote kaum jagayi’
(Dr Ambedkar had recharged the community that was in deep slumber)
rented in the air.
Several of the BSP workers were seen carrying placard with the
pictures of Mayawati and Dr Ambedkar. They jostled with each other to
have a glimpse of Mayawati as she walked out of the main tomb. After
waving her hand toward the supporters Mayawati along with the national
general secretary SC Mishra left the spot.
As the cavalcade of the Chief Minister moved out of the memorial the
BSP workers broke the security cordon and soon the blue brigade was
spread all over the memorial area. Awe was clear on their face as they
walked over the granite steps and entered inside the tomb. The statue
of Dr Ambedkar located in the center of the gallery and the statue of
Mayawati along with Kanshi Ram was main center of attraction.
Some of them moved toward the elephant gallery, others inspected the
semi- constructed amphitheatre. Several of them climbed on the top of
the tomb to have a better view of the parivartan sthal.
The president of BSP state unit Swami Prasad Maurya said as mark of
respect to the SC/ST messiah Dr Ambedkar the Chief Minister Mayawati
constructed the grand memorial. Terming it as a monument of the
deprived class Maurya said this memorial would motivate them to work
for social justice and equality.
Sangram a native of Bhaura village located near Ram Sanehi ghat in
Barabanki district had come along with his family. “Few years back I
along with the other villagers use to visit Ayodhya on December 6 to
participate in the programme organized by saffron brigade but after
joining BSP I decided to visit Lucknow to pay obeisance to Dr Ambedkar
on his parinirvan diwas (death anniversary) “, he said.
For the children of Rajendra Gautam a resident of Mishrikh in Sitapur
district it was time to improve their general knowledge. As he moved
in the gallery he told them about struggle of Ambedkar in the early
years, his education, visit to Great Britain, fight for the right of
the SC/ST community and conversion to Buddhism. “The artists have
rightly engraved the moments depicting the life of Ambedkar on stone”,
he said.
Majority of the workers left their home early in the morning braving
the chilled winter wind to reach the spot. They gathered in the open
area along with the women and the children to warm themselves in the
sunlight. “We would leave the city after seeing other monuments and
parks”, said Mahipal resident of Tulsipur village in Unnao district.
So did the Karnataka BSP to Ambedkar Statue at Vidhana Soudha, Bengaluru.
President Marasandra Muniappa gave a very relevent speech followed by Karnataka State Co-ordinator Dr. Ashok Sidharth MLC, Mr.Tiwari MLA from UP and Mr.R.Muniappa.
Various organisations paid homage to Bharat Ratna Dr B R
Ambedkar on his 53rd death anniversary in the city on Sunday.
Buddha statue soon be unveiled at Sarnath
Pioneer news service | lucknow
India’s tallest Buddha statues in standing position will soon be One of
unveiled at Sarnath, the Buddhist pilgrimage centre near Varanasi where
he had delivered his first sermon.
Almost 90 feet high sandstone structure at Sarnath is similar to
Afghanistan’s two Bamiyan statues, which were the world’s tallest
Buddha images till they were destroyed by the Taliban in March 2001.
The statue is being built by the Mrig Dayavan Mahavihara Society of
Sarnath and is financed by the Thai monks and other devotees.
“This statue has resemblance with Bamiyan’s Buddha statue as the
proposed statue too is in standing position and depicts Gandhara art.
though Bamiyans statues fell to the tyranny of Talibans, Sarnath’s
statue is being built to spread the message of peace and love that Lord
Buddha prescribed in his sermons,” Chief of the Mrig Dayavan Mahavihara
Society Shasan Rashmi told The Pioneer from Sarnath on telephone on
Thursday.
The statue costs anything between Rs 1.5 crore to Rs 2 crore and would be open for public viewing by the end of 2010.
The Sarnath statue mirrors the Gandhara style of art on which the
Bamiyan statues were based. The statue is made of stand stone brought
from neighbouring Chunar.
Rashmi said that the statue would be unique as it would be in Abhaya
Mudra. Four sacred signs of Buddhists would be engraved at the four
corners of the statue.
“The beauty of this statue is that it is made of only 845 sandstone
slabs kept one over the other. Intricate sacred designs are being made
all around the statue,” Shasan Rashmi said.
He said it would be the tallest statue of Lord Buddha in India in
standing position. “In Bodh Gaya we have a statue of Lord Buddha in
Abha Mudra, but in sitting position. The proposed statue would be in
standing position,” he clarified.
Construction of this statue was a struggle for the society. The project
was initiated almost eight years back when Talibans destroyed the
Buddha statue in Bamiyan. But the project was delayed because it got
tangled in the red tape. The Archaeological Survey of India wanted us
to change the site and then the project ran into financial problem.
“Yes our project ran into financial problem. We did not have money and
so the project was shelved for almost three years. We collected
`chanda’ from the devotees. Some organisations also helped us to tide
over the crisis. And now we are comfortable,” Rashmi said.
Chief Minister Mayawati, who is herself is setting up 500 feet Maitriya Buddha statue at Kushinagar and that is her
agenda.
Former chief minister Rajnath Singh had planned a taller, 152-foot,
Buddha statue at Kushinagar, a pilgrim town around 160km from Sarnath,
but it never took shape.
Low-cost houses for Aboriginal Inhabitants of Jambudviapa soon
Last Updated : 2009-12-01 11:29 AM
The Himalayan Times - Saved Articles(s)
Himalayan News Service
KATHMANDU: The government will abide by its social responsibility to
Aboriginal Inhabitants of jambudvipa and marginalized communities, said Finance Minister Surendra
Pandey. “We are going to build 3,000 low-cost houses for Dalits of
Siraha, Saptari and Kapilvastu districts,” he said in a press meet
here today.
In the first phase, 320 houses will be built in Dom villages of
Saptari district, he said adding construction will start next month.
The government has developed two models of low-cost houses which cost
Rs 60,000 and 1,20,000, respectively.
Finance secretary Rameshwor Khanal said the government will provide
subsidy on compost fertilizer. “We have taken this initiation to
enhance soil productivity,” said Khanal. As per the plan, the Ministry
of Finance (MoF) will provide 50 per cent grant in establishment of a
compost fertilizer plant and 15 per cent subsidy on the product.
Moreover, the government will provide work to over 20,000 people in
development projects in the fiscal year 2009-10. The new budget has
promised to provide 100
days work to 50,000 people. MoF is studying mega projects to meet the
target, said Pandey.
However, the government has not achieved all economic targets set for
the first four months of the fiscal year. “Development projects are at
a satisfactory level and we can meet the target by this fiscal end,”
he told the media about progress in the first four months.
FM Pandey said price hike stepped down by one digit, which was two
digits since last year. Export reduced but import grew significantly.
“It is a challenge to increase the export volume,” he said, Foreign
exchange reserve has also gone down in the period.
The government expended Rs 45.72 billion until November
27. However, the capital expenditure is limited to Rs 7.12 billion.
MoF has collected Rs 50.38 billion revenue, which is 34.3 per cent
more than the preceding fiscal year.
Inauguration of a fast-track road between Kathmandu and Nijgadh,
embankment in Bagmati, Kamala and Triyuga rivers and Upper Tamakoshi
hydropower are achievements of the government. It has selected 919
projects in conflict-affected zones, among which 409 are in operation.
The government has also finalized the initial process of distribution
of bio-metric identity cards for Nepalis.
Those who are seeking political
motives behind the Ganga Expressways are doing disservice to millions
of people of Uttar Pradesh.This expressways has the potential to
catapult UP among the most developed states of India.Many
good-for-nothing-politicians are averse that Mayawati too would gain
iconic status along with this expressways.So there is widespread
conspiracy to stall this anyhow.Once the court gives its directive and
go ahead then Mayawati will give this the highest priority and meet
the schedule somehow.
Certainly
Mayawati will become the first Scheduled Caste woman Prime Minister of
Jambudvipa, that is the Great Prabuddha Bharath.
Since the
expressways has the potential to catapult UP among the most developed
states of this country,there is no doubt that Mayawati too would gain
iconic status along with this expressways.
Let us be optimistic that
court gives its directive and go ahead then Mayawati will give this the
highest priority and meet the schedule somehow.
Acting on the inputs provided by her senior officials who earlier in
the day held talks with Bharatiya Kisan Union (BKU) office bearers,
Mayawati asked the divisional commissioners to mediate between the
farmers’ representative and sugar mills.
According to the
officials, a delegation of BKU which held a “mahapanchayat” earlier in
the day, also handed over a memorandum to the chief minister.
On
the demand by farmers that wheat support price for next year be
increased, the chief minister said she would write to the Centre for
the purpose.
Allaying fears of the farmers on paddy procurement,
Mayawati issued orders for not making newly introduced token system
mandatory, and assured all the paddy produced by the farmers would be
purchased.
When apprised about the problem being faced in the
availability of seeds and fertilisers for rabi sowing, she asked all
district magistrates to make them available at all ’sahkari saitis’
besides checking the sale of non-certified seeds and fertilisers.
She
also ordered for withdrawing of cases against farmers during their
agitation where there had been no violence involved, officials added.
— On Thu, 11/19/09, bhikkhu mahinda
From: bhikkhu mahinda
Subject: Re: Fw: Re: Buddha
To:
“Sumal -UHO”
“Jaisridhar. S”
Webmaster”
juana.c.rios@ gmail.com, mspencer@web. net, “BUDUSARANA”
Cc:
“Hudoyo Hupudio”
“CT”
“burma”
“janaka”
Date: Thursday, November 19, 2009, 3:00
PM
DEAR FRIENDS …ABSOLUTELY WONDERFUL !!!
WHAT MARVELOUS IDEA. WE SHOULD ASK THE ENTIRE BUDDHIST WORLD TO RESPECTFULLY REQUEST FROM PRESIDENT BARAK OBAMA TO COMPLY WITH OUR HUMBLE IDEA AND HONOR IT .
The main reason being THAT THERE WERE NOT SINGLE A DROP OF BLOOD WAS SHED IN THE NAME OF THE BUDDHISM
BUDDHA PREACHED ABSOLUTE NONVIOLENCE ,THE
UNBOUND LOVE AND COMPASSION TOWARD EVERY LIVING CREATURE.
MOST LIKELY THE PRESIDENT MAY NOT BE FULLY AWARE OF
THE DETAILS OF THIS PARTICULAR ASPECT OF BUDDHISM.
FURTHER MORE THE BUDDHA TOLERATED ALL BELIEF
SYSTEMS AND NEVER CONDEMNED OR PUT DOWN OTHERS’ FOR THE PURPOSE OF
PROPAGATION OR PROSYLITIZATION /FOR HIS OWN. HE WAS THE MOST TOLERANT
TEACHER OF DARMA WHICH ADVOCATES THE TOTAL OPENNESS LIKE MAMMOTH TENT
WITHOUT DOORS AND WINDOWS WHERE EVERY ONE IS WELCOME AND NO ONE IS
ASKED OR REQUIRED TO GIVE UP THEIR BELIEF.
HE INVITED THE FOLLOWERS TO CAREFULLY INVESTIGATE HIS TEACHING,LIKE
GOLD DIGGER TRYING FIND THE PURE GOLD , BEFORE MAKING ANY HASTY
DECISION TO BECOME A BUDDHIST.
SO LET US SEND OUR REQUEST THE WHITE HOUSE AS A UNOFORM VOICE . LET
US ALSO REQUEST HIS HOLINESS DALAI LAMA TO JOIN US … MAHINDA
— On Thu, 11/19/09, Desappriya jayasuriya
> From: Desappriya jayasuriya
> Subject: Fw: Re: Buddha
>
To: “Sumal -UHO”
“Jaisridhar. S”
Webmaster”
juana.c.rios@ gmail.com, mspencer@web. net, “BUDUSARANA”
>
Cc: “Hudoyo Hupudio”
“CT”
“burma”
“janaka”
> Date: Thursday, November 19, 2009, 11:19 AM
>
>
> — On Thu, 11/19/09, Jagatheesan Chandrasekharan
>
>
> From: Jagatheesan Chandrasekharan
>
> Subject: Re: Buddha
> To: “Desappriya jayasuriya”
>
> Cc: nilratanshende@ gmail.com, spprabhu1@gmail. com,
> nchrindia@gmail. com, vidyadhar.landge@ gmail.com,
> sujatin@gmail. com, c.l.chumber@ gmail.com,
> jeys.shankar@ gmail.com, tradesandprecepts@ gmail.com,
> vbrawat@gmail. com, banurekha.p@ gmail.com,
> tusharp.kumar@ gmail.com, kch.adikar@gmail. com,
> mahendra.bms@ gmail.com, econfab@gmail. com,
> patil_sandip4u@ yahoo.com, shalu.ghodke@ gmail.com,
> rautvaishu24@ gmail.com, youthforequality. du@gmail. com,
> sampathqs@gmail. com,
r.bheem@gmail. com, emc1991@gmail. com,
> chandrasekharan. tipitaka@ gmail.com, kagapa@gmail. com,
> bharatuk@gmail. com, bkoteswara@gmail. com,
> upinformationdeptt@ gmail.com, baruaboss@gmail. com,
> webluangta@gmail. com
> Date: Thursday, November 19, 2009, 11:16 AM
>
Let
all of us request His Excellency the president-barack- obama to celebrate next Buddha Jayanthi at White House to spread the message of non-violence and peace by chanting relavant gathas by Maha theras for the
happiness and welfare of all.
>
>
>
> Jagatheesan Chandrasekgaran
>
>
>
> MAY
> YOU BE EVER HAPPY, WELL AND SECURE
>
> MAY YOU LIVE
> LONG
>
> MAY ALL SENTIENT AND
> NON-SENTIENT BEINGS BE EVER
> HAPPY
>
> MAY YOU BE ALWAYS HAVE
> CALM, QUIET, ALERT,ATTENTIVE
>
AND
>
> EQUANIMITY MIND WITH
> A CLEAR UNDERSTANDING THAT
>
> NOTHING IS
> PERMANENT
>
>
>
> — On Wed, 18/11/09, Desappriya jayasuriya
>
>
> From: Desappriya jayasuriya
> Subject: Buddha
> To: “DESMOND CHIONG”
>
> Hupudio”
> Lokuliyanage”
> “lake house”
> “afgan”
> “sinha”
> “sandeep”
> shyamtagade@ yahoo.co. in, “BUDUSARANA”
>
>
>
>
> “germany”
> “premasiri”
> “Ashin”
> “perera”
> Cc: “Sumal -UHO”
> “bo khinmaung”
> “Hanh Tri` Thich Nu”
>
> WELLAPILI”
> “burma”
> Date: Wednesday, 18 November, 2009, 6:03 AM
>
> Transcript of
> the President’s speech at Suntory
> Hall: http:// www.whitehouse. gov/the-press- office/remarks- president- barack-obama- suntory-hall
The White House
Office of the Press Secretary
PRESIDENT OBAMA: Thank you so much. Arigatou. Thank you very much.
(Applause.) Good morning. It is a great honor to be in Tokyo — the
first stop on my first visit to Asia as President of the United
States. (Applause.) Thank you. It is good to be among so many of you
– Japanese and I see a few Americans here — (applause) — who work
every day to strengthen the bonds between our two countries, including
my longtime friend and our new ambassador to Japan, John Roos.
(Applause.)
It is wonderful to be back in Japan. Some of you may be aware that
when I was a young boy, my mother brought me to Kamakura, where I
looked up at that centuries-old symbol of peace and tranquility — the
great bronze Amida Buddha. And as a child, I was more focused on the
matcha ice cream. (Laughter.) And I want to thank Prime Minister
Hatoyama for sharing some of those memories with more ice cream last
night at dinner. (Laughter and applause.) Thank you very much. But I
have never forgotten the warmth and the hospitality that the Japanese
people showed a young American far from home.
And I feel that same spirit on this visit: In the gracious welcome
of Prime Minister Hatoyama. In the extraordinary honor of the meeting
with Their Imperial Majesties, the Emperor and Empress, on the 20th
anniversary of his ascension to the Chrysanthemum Throne. In the
hospitality shown by the Japanese people. And of course, I could not
come here without sending my greetings and gratitude to the citizens of
Obama, Japan. (Applause.)
Now, I am beginning my journey here for a simple reason. Since
taking office, I have worked to renew American leadership and pursue a
new era of engagement with the world based on mutual interests and
mutual respect. And our efforts in the Asia Pacific will be rooted, in
no small measure, through an enduring and revitalized alliance between
the United States and Japan.
From my very first days in office, we have worked to strengthen the
ties that bind our nations. The first foreign leader that I welcomed
to the White House was the Prime Minister of Japan, and for the first
time in nearly 50 years, the first foreign trip by an American
Secretary of State, Hillary Clinton, was to Asia, starting in Japan.
(Applause.)
In two months, our alliance will mark its 50th anniversary — a day
when President Dwight Eisenhower stood next to Japan’s Prime Minister
and said that our two nations were creating “an indestructible
partnership” based on “equality and mutual understanding.”
In the half-century since, that alliance has endured as a foundation
for our security and prosperity. It has helped us become the world’s
two largest economies, with Japan emerging as America’s second-largest
trading partner outside of North America. It has evolved as Japan has
played a larger role on the world stage, and made important
contributions to stability around the world — from reconstruction in
Iraq, to combating piracy off the Horn of Africa, to assistance for the
people of Afghanistan and Pakistan — most recently through its
remarkable leadership in providing additional commitments to
international development efforts there.
Above all, our alliance has endured because it reflects our common
values — a belief in the democratic right of free people to choose
their own leaders and realize their own dreams; a belief that made
possible the election of both Prime Minister Hatoyama and myself on the
promise of change. And together, we are committed to providing a new
generation of leadership for our people and our alliance.
That is why, at this critical moment in history, the two of us have
not only reaffirmed our alliance — we’ve agreed to deepen it. We’ve
agreed to move expeditiously through a joint working group to implement
the agreement that our two governments reached on restructuring U.S.
forces in Okinawa. And as our alliance evolves and adapts for the
future, we will always strive to uphold the spirit that President
Eisenhower described long ago — a partnership of equality and mutual
respect. (Applause.)
But while our commitment to this region begins in Japan, it doesn’t
end here. The United States of America may have started as a series of
ports and cities along the Atlantic Ocean, but for generations we have
also been a nation of the Pacific. Asia and the United States are not
separated by this great ocean; we are bound by it. We are bound by our
past — by the Asian immigrants who helped build America, and the
generations of Americans in uniform who served and sacrificed to keep
this region secure and free. We are bound by our shared prosperity –
by the trade and commerce upon which millions of jobs and families
depend. And we are bound by our people — by the Asian Americans who
enrich every segment of American life, and all the people whose lives,
like our countries, are interwoven.
My own life is a part of that story. I am an American President who
was born in Hawaii and lived in Indonesia as a boy. My sister Maya was
born in Jakarta, and later married a Chinese-Canadian. My mother spent
nearly a decade working in the villages of Southeast Asia, helping
women buy a sewing machine or an education that might give them a
foothold in the world economy. So the Pacific Rim has helped shape my
view of the world.
And since that time, perhaps no region has changed as swiftly or
dramatically. Controlled economies have given way to open markets.
Dictatorships have become democracies. Living standards have risen
while poverty has plummeted. And through all these changes, the
fortunes of America and the Asia Pacific have become more closely
linked than ever before.
So I want everyone to know, and I want everybody in America to know,
that we have a stake in the future of this region, because what happens
here has a direct effect on our lives at home. This is where we engage
in much of our commerce and buy many of our goods. And this is where
we can export more of our own products and create jobs back home in the
process. This is a place where the risk of a nuclear arms race
threatens the security of the wider world, and where extremists who
defile a great religion plan attacks on both our continents. And there
can be no solution to our energy security and our climate challenge
without the rising powers and developing nations of the Asia Pacific.
To meet these common challenges, the United States looks to
strengthen old alliances and build new partnerships with the nations of
this region. To do this, we look to America’s treaty alliances with
Japan, South Korea, Australia, Thailand and the Philippines –
alliances that are not historical documents from a bygone era, but
abiding commitments to each other that are fundamental to our shared
security.
These alliances continue to provide the bedrock of security and
stability that has allowed the nations and peoples of this region to
pursue opportunity and prosperity that was unimaginable at the time of
my first childhood visit to Japan. And even as American troops are
engaged in two wars around the world, our commitment to Japan’s
security and to Asia’s security is unshakeable — (applause) — and it
can be seen in our deployments throughout the region — above all,
through our young men and women in uniform, of whom I am so proud.
Now, we look to emerging nations that are poised as well to play a
larger role — both in the Asia Pacific region and the wider world;
places like Indonesia and Malaysia that have adopted democracy,
developed their economies, and tapped the great potential of their own
people.
We look to rising powers with the view that in the 21st century, the
national security and economic growth of one country need not come at
the expense of another. I know there are many who question how the
United States perceives China’s emergence. But as I have said, in an
interconnected world, power does not need to be a zero-sum game, and
nations need not fear the success of another. Cultivating spheres of
cooperation — not competing spheres of influence — will lead to
progress in the Asia Pacific. (Applause.)
Now, as with any nation, America will approach China with a focus on
our interests. And it’s precisely for this reason that it is important
to pursue pragmatic cooperation with China on issues of mutual concern,
because no one nation can meet the challenges of the 21st century
alone, and the United States and China will both be better off when we
are able to meet them together. That’s why we welcome China’s effort
to play a greater role on the world stage — a role in which their
growing economy is joined by growing responsibility. China’s
partnership has proved critical in our effort to jumpstart economic
recovery. China has promoted security and stability in Afghanistan and
Pakistan. And it is now committed to the global nonproliferation
regime, and supporting the pursuit of denuclearization of the Korean
Peninsula.
So the United States does not seek to contain China, nor does a
deeper relationship with China mean a weakening of our bilateral
alliances. On the contrary, the rise of a strong, prosperous China can
be a source of strength for the community of nations.
And so in Beijing and beyond, we will work to deepen our strategic
and economic dialogue, and improve communication between our
militaries. Of course, we will not agree on every issue, and the
United States will never waver in speaking up for the fundamental
values that we hold dear — and that includes respect for the religion
and cultures of all people — because support for human rights and
human dignity is ingrained in America. But we can move these
discussions forward in a spirit of partnership rather than rancor.
In addition to our bilateral relations, we also believe that the
growth of multilateral organizations can advance the security and
prosperity of this region. I know that the United States has been
disengaged from many of these organizations in recent years. So let me
be clear: Those days have passed. As a Asia Pacific nation, the
United States expects to be involved in the discussions that shape the
future of this region, and to participate fully in appropriate
organizations as they are established and evolve. (Applause.)
That is the work that I will begin on this trip. The Asia Pacific
Economic Cooperation forum will continue to promote regional commerce
and prosperity, and I look forward to participating in that forum this
evening. ASEAN will remain a catalyst for Southeast Asian dialogue,
cooperation and security, and I look forward to becoming the first
American President to meet with all 10 ASEAN leaders. (Applause.) And
the United States looks forward to engaging with the East Asia Summit
more formally as it plays a role in addressing the challenges of our
time.
We seek this deeper and broader engagement because we know our
collective future depends on it. And I’d like to speak for a bit about
what that future might look like, and what we must do to advance our
prosperity, our security, and our universal values and aspirations.
First, we must strengthen our economic recovery, and pursue growth that is both balanced and sustained.
The quick, unprecedented and coordinated action taken by Asia
Pacific nations and others has averted economic catastrophe, and helped
us to begin to emerge from the worst recession in generations. And we
have taken the historic step of reforming our international economic
architecture, so that the G20 is now the premier forum for
international economic cooperation.
Now, this shift to the G20, along with the greater voice that is
being given to Asian nations in international financial institutions,
clearly demonstrates the broader, more inclusive engagement that
America seeks in the 21st century. And as a key member of the G8,
Japan has and will continue to play a leading and vital role in shaping
the future of the international financial architecture. (Applause.)
Now that we are on the brink of economic recovery, we must also
ensure that it can be sustained. We simply cannot return to the same
cycles of boom and bust that led to a global recession. We can’t follow
the same policies that led to such imbalanced growth. One of the
important lessons this recession has taught us is the limits of
depending primarily on American consumers and Asian exports to drive
growth — because when Americans found themselves too heavily in debt
or lost their jobs and were out of work, demand for Asian goods
plummeted. When demand fell sharply, exports from this region fell
sharply. Since the economies of this region are so dependent on
exports, they stopped growing. And the global recession only deepened.
So we have now reached one of those rare inflection points in
history where we have the opportunity to take a different path. And
that must begin with the G20 pledge that we made in Pittsburgh to
pursue a new strategy for balanced economic growth.
I’ll be saying more about this in Singapore, but in the United
States, this new strategy will mean that we save more and spend less,
reform our financial systems, reduce our long-term deficit and
borrowing. It will also mean a greater emphasis on exports that we can
build, produce, and sell all over the world. For America, this is a
jobs strategy. Right now, our exports support millions upon millions
of well-paying American jobs. Increasing those exports by just a small
amount has the potential to create millions more. These are jobs
making everything from wind turbines and solar panels to the technology
that you use every day.
For Asia, striking this better balance will provide an opportunity
for workers and consumers to enjoy higher standards of living that
their remarkable increases in productivity have made possible. It will
allow for greater investments in housing and infrastructure and the
service sector. And a more balanced global economy will lead to
prosperity that reaches further and deeper.
For decades, the United States has had one of the most open markets
in the world, and that openness has helped to fuel the success of so
many countries in this region and others over the last century. In
this new era, opening other markets around the globe will be critical
not just to America’s prosperity, but to the world’s, as well.
An integral part of this new strategy is working towards an
ambitious and balanced Doha agreement — not any agreement, but an
agreement that will open up markets and increase exports around the
world. We are ready to work with our Asian partners to see if we can
achieve that objective in a timely fashion — and we invite our
regional trading partners to join us at the table.
We also believe that continued integration of the economies of this
region will benefit workers, consumers, and businesses in all our
nations. Together, with our South Korean friends, we will work through
the issues necessary to move forward on a trade agreement with them.
The United States will also be engaging with the Trans-Pacific
Partnership countries with the goal of shaping a regional agreement
that will have broad-based membership and the high standards worthy of
a 21st century trade agreement.
Working in partnership, this is how we can sustain this recovery and
advance our common prosperity. But it’s not enough to pursue growth
that is balanced. We also need growth that is sustainable — for our
planet and the future generations that will live here.
Already, the United States has taken more steps to combat climate
change in 10 months than we have in our recent history — (applause) –
by embracing the latest science, by investing in new energy, by raising
efficiency standards, forging new partnerships, and engaging in
international climate negotiations. In short, America knows there is
more work to do — but we are meeting our responsibility, and will
continue to do so.
And that includes striving for success in Copenhagen. I have no
illusions that this will be easy, but the contours of a way forward are
clear. All nations must accept their responsibility. Those nations,
like my own, who have been the leading emitters must have clear
reduction targets. Developing countries will need to take substantial
actions to curb their emissions, aided by finance and technology. And
there must be transparency and accountability for domestic actions.
Each of us must do what we can to grow our economies without
endangering our planet — and we must do it together. But the good
news is that if we put the right rules and incentives in place, it will
unleash the creative power of our best scientists, engineers, and
entrepreneurs. It will lead to new jobs, new businesses, and entire
new industries. And Japan has been at the forefront on this issue. We
are looking forward to being a important partner with you as we achieve
this critical global goal. (Applause.)
Yet, even as we confront this challenge of the 21st century, we must
also redouble our efforts to meet a threat to our security that is the
legacy of the 20th century — the danger posed by nuclear weapons.
In Prague, I affirmed America’s commitment to rid the world of
nuclear weapons, and laid out a comprehensive agenda to pursue this
goal. (Applause.) I am pleased that Japan has joined us in this
effort, for no two nations on Earth know better what these weapons can
do, and together we must seek a future without them. This is
fundamental to our common security, and this is a great test of our
common humanity. Our very future hangs in the balance.
Now, let me be clear: So long as these weapons exist, the United
States will maintain a strong and effective nuclear deterrent that
guarantees the defense of our allies — including South Korea and
Japan. (Applause.)
But we must recognize that an escalating nuclear arms race in this
region would undermine decades of growth and prosperity. So we are
called upon to uphold the basic bargain of the Nuclear
Non-Proliferation Treaty — that all nations have a right to peaceful
nuclear energy; that nations with nuclear weapons have a responsibility
to move toward nuclear disarmament; and those without nuclear weapons
have a responsibility to forsake them.
Indeed, Japan serves as an example to the world that true peace and
power can be achieved by taking this path. (Applause.) For decades,
Japan has enjoyed the benefits of peaceful nuclear energy, while
rejecting nuclear arms development — and by any measure, this has
increased Japan’s security and enhanced its position.
To meet our responsibilities and to move forward with the agenda I
laid out in Prague, we have passed, with the help of Japan, a unanimous
U.N. Security Council resolution embracing this international effort.
We are pursuing a new agreement with Russia to reduce our nuclear
stockpiles. We will work to ratify and bring into force the test ban
treaty. (Applause.) And next year at our Nuclear Security Summit, we
will advance our goal of securing all the world’s vulnerable nuclear
materials within four years.
Now, as I’ve said before, strengthening the global nonproliferation
regime is not about singling out any individual nations. It’s about
all nations living up to their responsibilities. That includes the
Islamic Republic of Iran. And it includes North Korea.
For decades, North Korea has chosen a path of confrontation and
provocation, including the pursuit of nuclear weapons. It should be
clear where this path leads. We have tightened sanctions on
Pyongyang. We have passed the most sweeping U.N. Security Council
resolution to date to restrict their weapons of mass destruction
activities. We will not be cowed by threats, and we will continue to
send a clear message through our actions, and not just our words:
North Korea’s refusal to meet its international obligations will lead
only to less security — not more.
Yet there is another path that can be taken. Working in tandem with
our partners — supported by direct diplomacy — the United States is
prepared to offer North Korea a different future. Instead of an
isolation that has compounded the horrific repression of its own
people, North Korea could have a future of international integration.
Instead of gripping poverty, it could have a future of economic
opportunity — where trade and investment and tourism can offer the
North Korean people the chance at a better life. And instead of
increasing insecurity, it could have a future of greater security and
respect. This respect cannot be earned through belligerence. It must
be reached by a nation that takes its place in the international
community by fully living up to its international obligations.
So the path for North Korea to realize this future is clear: a
return to the six-party talks; upholding previous commitments,
including a return to the Nuclear Non-Proliferation Treaty; and the
full and verifiable denuclearization of the Korean Peninsula. And full
normalization with its neighbors can also only come if Japanese
families receive a full accounting of those who have been abducted.
(Applause.) These are all steps that can be taken by the North Korean
government if they are interested in improving the lives of their
people and joining the community of nations.
And as we are vigilant in confronting this challenge, we will stand
with all of our Asian partners in combating the transnational threats
of the 21st century: by rooting out the extremists who slaughter the
innocent, and stopping the piracy that threatens our sea lanes; by
enhancing our efforts to stop infectious disease, and working to end
extreme poverty in our time; and by shutting down the traffickers who
exploit women, children and migrants, and putting a stop to this
scourge of modern-day slavery once and for all. Indeed, the final area
in which we must work together is in upholding the fundamental rights
and dignity of all human beings.
The Asia Pacific region is rich with many cultures. It is marked by
extraordinary traditions and strong national histories. And time and
again, we have seen the remarkable talent and drive of the peoples of
this region in advancing human progress. Yet this much is also clear
– indigenous cultures and economic growth have not been stymied by
respect for human rights; they have been strengthened by it.
Supporting human rights provides lasting security that cannot be
purchased in any other way — that is the story that can be seen in
Japan’s democracy, just as it can be seen in America’s democracy.
The longing for liberty and dignity is a part of the story of all
peoples. For there are certain aspirations that human beings hold in
common: the freedom to speak your mind, and choose your leaders; the
ability to access information, and worship how you please; confidence
in the rule of law, and the equal administration of justice. These are
not impediments to stability, they are the cornerstones of stability.
And we will always stand on the side of those who seek these rights.
That truth, for example, guides our new approach to Burma. Despite
years of good intentions, neither sanctions by the United States nor
engagement by others succeeded in improving the lives of the Burmese
people. So we are now communicating directly with the leadership to
make it clear that existing sanctions will remain until there are
concrete steps toward democratic reform. We support a Burma that is
unified, peaceful, prosperous, and democratic. And as Burma moves in
that direction, a better relationship with the United States is
possible.
There are clear steps that must be taken — the unconditional
release of all political prisoners, including Aung San Suu Kyi; an end
to conflicts with minority groups; and a genuine dialogue between the
government, the democratic opposition and minority groups on a shared
vision for the future. That is how a government in Burma will be able
to respond to the needs of its people. That is the path that will
bring Burma true security and prosperity. (Applause.)
These are steps that the United States will take to improve
prosperity, security, and human dignity in the Asia Pacific. We will
do so through our close friendship with Japan — which will always be a
centerpiece of our efforts in the region. We will do so as a partner
– through the broader engagement that I’ve discussed today. We will
do so as a Pacific nation — with a President who was shaped in part by
this piece of the globe. And we will do so with the same sense of
purpose that has guided our ties with the Japanese people for nearly 50
years.
The story of how these ties were forged dates back to the middle of
the last century, sometime after the guns of war had quieted in the
Pacific. It was then that America’s commitment to the security and
stability of Japan, along with the Japanese peoples’ spirit of
resilience and industriousness, led to what’s been called “the Japanese
miracle” — a period of economic growth that was faster and more robust
than anything the world had seen for some time.
In the coming years and decades, this miracle would spread
throughout the region, and in a single generation the lives and
fortunes of millions were forever changed for the better. It is
progress that has been supported by a hard-earned peace, and
strengthened by new bridges of mutual understanding that have bound
together the nations of this vast and sprawling space.
But we know that there’s still work to be done — so that new
breakthroughs in science and technology can lead to jobs on both sides
of the Pacific, and security from a warming planet; so that we can
reverse the spread of deadly weapons, and — on a divided peninsula –
the people of South can be freed from fear, and those in the North can
live free from want; so that a young girl can be valued not for her
body but for her mind; and so that young people everywhere can go as
far as their talent and their drive and their choices will take them.
None of this will come easy, nor without setback or struggle. But
at this moment of renewal — in this land of miracles — history tells
us it is possible. This is the –America’s agenda. This is the
purpose of our partnership with Japan, and with the nations and peoples
of this region. And there must be no doubt: As America’s first
Pacific President, I promise you that this Pacific nation will
strengthen and sustain our leadership in this vitally important part of
the world.
Thank you very much. (Applause.)
“I do have one news item for you from Russia. There is a new Russian FWBO website -www.buddhayana.ru
- which has just gone live. It is a stylish and substantial site with
four complete books translated into Russian plus 300 or more pages of
the first year of the new mitra study course.
“The site joins tow other FWBO websites in Russian - the main “fwbo.org” site introducing the FWBO, at http://russian.fwbo.org; and the Russian version of Wildmind meditation teaching, at http://russian.wildmind.org.
“Much metta from snowy south Estonia,
Suvannavira”.
In the current financial year, 2,195 villages were selected for
development as Ambedkar villages by March 2010. Progress reports
received by the government, however, narrated a different story. Till
November 10, only 7 per cent villages had received electricity, 6 per
cent got concrete roads, sodium lights were installed in five per cent
villages and only 21 per cent got toilets. Under the Indira Awaas
Yojna for the poor, 12 per cent houses had been built.
Principal Secretary of Ambedkar Gram Vikas Department, Balvinder
Kumar, said: “All departments have been asked to ensure that work is
are completed by December 31.” In areas where the tender process was
delayed due to by-elections, the departments have been allowed to
complete work by January 2010, he added.
In May, immediately after the Lok Sabha elections, the government had
asked the departments to complete 55 per cent of the works — except
concrete roads and drains — by October and 70 per cent by November.
The entire project had to be completed by January 2010. Due to the
initial delay in supply of construction material and dispute over
land, the deadline was revised in August. While departments were
directed to complete at least 20 per cent work of electrification and
40 per cent work of installation of sodium lights by November, the
deadline for entire project was extended to March 31, 2010.
“Since the project is far behind the target, the deadline has been
advanced to create a sense or urgency among the departments,” said an
official.
The
word wayfarer or magganuga is used in Buddhist texts to denote the
disciple who is intent on treading the path to release from suffering
as announced and indicated by the Master. As the venerable Ananda puts
it to the Brahmin Gopaka-Moggallana, in reply to a question about the
relationship between the Master and his disciples, the Buddha is the
propounder of the hitherto unknown way (anakkhàtassa maggassa akkhàtà),
the knower of the way ( maggannå maggavidå) and the one who is skilled
in the way (maggakovido) .
The
disciples thereafter (pacchà-samannà gatà) tread the way (maggànugà ca
pana etarahi sàvakà viharanti pacchà samannàgatà ti. M.111.8).
Let
us now talk about the life of the true Buddhist disciple who with a
deep conviction accepts the teaching of the Buddha as the only way to
release from dukkha or the sufferings of life.
We
are thus immediately brought face to face with the two concepts of
dukkha and nirodha in Buddhism, nirodha being the total cessation or
the ceasing to be of the unsatisfactory continuation of the process of
living which is called bhava. It is this cessation and none other that
we refer to as nibbàna (bhava-nirodho nibbànaü. S. II. 117). By
whatever other name one calls it, the net result in Nibbàna is this and
no other.
This is also the final
goal of our religious striving, our endeavour to achieve concentration
of mind and beyond it perfect development of wisdom.
The message
of Buddhism primarily focuses attention on this predicament (or the
unpleasant situation) in which man finds himself. At this stage, it is
good for us to be immediately reminded of the vocabulary which the
Bodhisattva himself uses as he reflects on this problem: Kicchau vatà ‘
yam loko àpanno jàyati ca jãyati ca mãyati ca cavati ca uppajjati ca. (
S.I1.104 ). His observation is that ‘ the world indeed is plunged in a
very distressing situation.’
It is distressing because of the
concomitants of life such as the painful changes in the process of
growth and maturity called jarà which also brings in its wake vyàdhi or
disease, terminating in death or maraõa.
It is the reality of
these which invariably led many among the mortals to speculate on the
absence of these failings like decay, disease and death, in their
unpleasantly manifest gross form, in the life in the heavenly worlds.
(In the heavenly worlds known to the Buddhists, none of those failings
of decay, disease and death are grossly manifest.) It is for this same
reason that in more recent times, well-motivated men were driven to
look for their solution in such remedial measures like organ transplant.
It is an adventure as thoroughly visualised as the plan to grow vegetables on the moon to meet world shortages on this planet.
This,
we know, was announced in the western world, in a credibly serious
mood, in the sixties and seventies of this century. But this is not to
see the problem in its totality.
In the Buddhist texts we are reliably informed that this plight of man stretches infinitely through time and space.
But we note with regret the hyper-intellectual slant today to view the human
problem as presented in Buddhism to be a matter of one life time, contained within a single frame of birth to death.
It
is here that our saddhà or reliance (or trusting in, of course, in the
Buddha and his teaching) comes in, for without it we would reject both
concepts of dukkha and nirodha which are the basics (numbers one and
three) of the four noble truths (i.e. cattàri ariya-saccàni) which
deliver to the world the message of Buddhism. ( See Dhammacakkappavatta
na Sutta at S. V. 421f. and Vin. I. 10 ). It is this third dimension of
life, namely the saüsàric one, which we have to seriously bear in mind.
While
Buddhist texts repeatedly speak of it as ‘ anamataggà ‘yaü bhikkhave
saüsàro pubbà koñi na pannàyati ( at S. 11. 178 and S.V. 226 ) which
means ‘Infinite is this life process of man and its first beginning is
not discernible,’ yet there are people even within the Buddhist fold
who would have us believe that both the problem of man and its solution
are matters only of one life time.
This
life process of man which we come to take note of from his present
conceivable existence, it must remembered, descends into our midst from
the past and stretches across into the incalculable future, again
beyond our ken.
If this were not true, the Bodhisattva during his
observations quoted above ( S. 11.104 ), would not go on to continue
his remarks as mãyati ca cavati ca uppajjati ca: dies, passes away from
one existence to another, and is born (again).
And also talking
of final release, the Buddha speaks of it as the absence of a
regeneration of all this in a new life beyond the present.
This
result is equated to the absence of all that which were described as
the ills of life (Yattha natthi àyatiü punabbhavàbhinibbatt i tattha
natthi àyaiü jàti-jarà-maraõ aü. S.11.65f. ∧ 103f.). It is the
totality of this process, found to be here as well as hereafter (idha
loke patiññhitaü paraloke patiññhitaü) which is referred to in Buddhism
as sansàra.
As
we give further thought to what has been discussed so far and consider
from the Buddhist angle the contributory factors which sustain this
saüsàric process, we discover ignorance or avijjà and craving or tanhà
as what underlie this (avijjà-nãvaraõànaü sattànaü taõhàsaüyojanànaü
sandhàvataü saüsarataü. op.cit.178 ). On further investigation we
discover that saüsàra also implies existence both in the human plane
and in several others above and below it. This is what we discover as
we proceed from the known and the seen, i.e. life here and now, in the
direction of the unknown and the unseen, i.e. of what is beyond this
life, beyond death.
This journeying into a life beyond or gati is
said to be fivefold: Pacca kho imà Sàriputta gatayo. Katamà pacca.
Nirayo tiracchàna-yoni pitti-visayo manussà devà. ( M.I. 73 ). In a
superior state above man stands deva, and immediately below devas is
the human. There are three inferior states below the human, viz. hells
of torture ( niraya ), animal world (tiracchàna-yoni) and the realm of
famishing ghosts (preta = pitti-visaya) .
Here
it is well to remember that true humility with regard to limitations of
our knowledge and our ability to know can be extremely rewarding.
Let
us profit by knowing that there are limits to our cocksureness even in
this space age of high-class scientific achievement and that failures
are possible even with the surest of calculations.
This did
happen even with very sophisticated space-ships (fired through the
NASA) like the Mars Observer (unmanned) which ended up in disaster
after eleven months of very successful travel in outer space, and the
German sponsored research-shuttle Discovery (with a team of scientists
within) which generated repeated engine trouble before its final
take-off.
Now
on that occasion the Blessed One was dwelling in Rajagaha, in the
Bamboo Grove. Then thirty monks from Pava all wilderness dwellers, all
alms-goers, all triple-robe wearers, all still with fetters went to the
Blessed One and, on arrival, having bowed down to him, sat to one side.
Then the thought occurred to the Blessed One,
“These thirty monks from Pava… are all still with fetters. What if I
were to teach them the Dhamma in such a way that in this very sitting
their minds, through lack of clinging, would be released from
fermentations?”
So he addressed the monks: “Monks.”
“Yes, lord,” the monks responded.
The
Blessed One said, “From an inconceivable beginning comes
transmigration. A beginning point is not evident, though beings
hindered by ignorance and fettered by craving are transmigrating and
wandering on. What do you think, monks? Which is greater, the blood you
have shed from having your heads cut off while transmigrating and
wandering this long, long time, or the water in the four great oceans?”
“As
we understand the Dhamma taught to us by the Blessed One, this is the
greater: the blood we have shed from having our heads cut off while
transmigrating and wandering this long, long time, not the water in the
four great oceans.”
“Excellent, monks. Excellent. It is excellent that you thus understand the Dhamma taught by me.
“This
is the greater: the blood you have shed from having your heads cut off
while transmigrating and wandering this long, long time, not the water
in the four great oceans.
“The blood you have shed when, being
cows, you had your cow-heads cut off: Long has this been greater than
the water in the four great oceans.
“The blood you have shed
when, being water buffaloes, you had your water buffalo-heads cut
off… when, being rams, you had your ram-heads cut off… when, being
goats, you had your goat-heads cut off… when, being deer, you had
your deer-heads cut off… when, being chickens, you had your
chicken-heads cut off… when, being pigs, you had your pig-heads cut
off: Long has this been greater than the water in the four great oceans.
“The
blood you have shed when, arrested as thieves plundering villages, you
had your heads cut off… when, arrested as highway thieves, you had
your heads cut off… when, arrested as adulterers, you had your heads
cut off: Long has this been greater than the water in the four great
oceans.
“Why
is that? From an inconceivable beginning comes transmigration. A
beginning point is not evident, though beings hindered by ignorance and
fettered by craving are transmigrating and wandering on. Long have you
thus experienced stress, experienced pain, experienced loss, swelling
the cemeteries enough to become disenchanted with all fabrications,
enough to become dispassionate, enough to be released.”
That is
what the Blessed One said. Gratified, the monks delighted in the
Blessed One’s words. And while this explanation was being given, the
minds of the thirty monks from Pava through lack of clinging were
released from fermentations.
The
great Taoist master Chuang Tzu once dreamt that he was a butterfly
fluttering here and there. In the dream he had no awareness of his
individuality as a person. He was only a butterfly. Suddenly, he awoke
and found himself laying there, a person once again. But then he
thought to himself, “Was I before a man who dreamt about being a
butterfly, or am I now a butterfly who dreams about being a man?”
I
can identify reality with this story. Many times I have awakened from a
dream and didn’t know, for a moment, what was real and what was the
dream. Dreams are weird. Are they trying to tell us something? If so,
how are we to know what they mean?
You are who you perceive
yourself to be. I’ve sometimes dreamed that I could fly. It’s such a
wonderful, free feeling. It seemed so real. This Zen master had an
out-of-body experience, and now isn’t sure about his identity.
When
you’re a butterfly, there are no worries. You can flutter around
without a care in the world. Perhaps this monk is wishing there were
not so many responsibilities and barriers in his life.
I think
this Zen master wants some peace and quiet in his life. He wishes he
were a normal person and not a Zen master with so many demands put on
him by others. I think it’s important for us to have dreams, but always
remember that reality is much more important.
Sounds
like this guy conforms to what others think of him and allows them to
govern his life. In my opinion, this is the kind of question asked by
people who are struggling with their sense of individuality and self
esteem.
Only you know who you are - and sometimes it takes some
soul-searching to find that identity. We should be content with who we
are. If we try to be someone or something else, we will lose our sense
of identity.
I sometimes wonder whether we really exist as
people, or whether we are only dreaming our lives. And if we are
dreaming, when and how will we wake up?
It would be strange if
our life were really part of someone else’s dream. Our lives might seem
long and tedious, but it would pass in the blink of an eye for that
dreaming person.
Are we really just living out someone else’s dream or fantasy? I think that everyone at one time
or another feels this kind of detachment from their lives.
It’s
funny how we sometimes have to pinch ourselves to make sure we’re
really ourselves, to make sure we really exist. It’s just like watching
a movie, except in real life you don’t follow a script.
This
reminds me of a philosophy course I once took. We discussed reality and
how we know that we really exist. All I can remember from the course is
‘I think there fore I am’.
Is this really reality? Or are we all dreaming this?
Thinking about this kind of thing for too long can drive you crazy. Because it may seem philosophical babble…
This
story has to do with being close to nature, and not forgetting that
humans are as much a part of nature as a butterfly. Ultimately, we are
all equal and should treat each other as equals.
This story reminds me of Kafka’s Metamorphosis too. What would it be like if I woke up one morning and found that I had been
completed transformed? Could I make a smooth transition into my new existence, or would I be really screwed up?
This
story is a wake-up call for all those preoccupied with materialism and
the mundane. Someone may see this Zen master as schizophrenic who is
having trouble distinguishing reality. Actually how can he not know
whether he is a butterfly or not!?
Do butterflies really dream
like humans, or is this monk just anthropomorphizing, it’s up to you to
wonder! I can’t think about this too long, because it will control my
mind for the rest of the week.
It’s not important if what I
perceive is a dream or if I’m someone else’s reality or not. What
matters is the principle of doing the right thing with the situations,
real or not, I am confronted with. Why would a man want to be a
butterfly, or a butterfly a man?
Reality is one’s perception of reality, nothing more.
Buddhist philosophy deals extensively with problems in metaphysics, phenomenology, ethics, and epistemology.
The
Buddha’s general outlook has been described as neither ontological nor
metaphysical, but empirical. He assumed an unsympathetic attitude
toward speculative and religious thought in general. A basic idea of
the Buddha is that the world must be thought of in procedural terms,
not in terms of things or substances. The Buddha advised viewing
reality as comprised of dependently originated phenomena; Buddhists
view this approach to experience as avoiding the two extremes of
ratification and nihilism.
Particular points of Buddhist philosophy have often
been the subject of disputes between different schools of Buddhism.
While theory for its own sake is not valued in Buddhism, theory pursued
in the interest of enlightenment is consistent with Buddhist values and
ethics.
Early Buddhism displays a strong streak of skepticism;
the Buddha cautioned his followers to stay aloof from intellectual
disputation for its own sake, saying that this is fruitless and
distracts from the practices leading to enlightenment. However, the
Buddha’s doctrine did have an important philosophical component: it
negated the major claims of rival positions while building upon them at
a new philosophical and religious level.
In a skeptical vein, he
asserted the insubstantiality of the ego, and in doing so countered
those Upanishadic sages who sought knowledge of an unchanging ultimate
self. The Buddha created a new position in opposition to their
theories, and held that attachment to a permanent self in this world of
change is the cause of suffering and the main obstacle to liberation.
The same skeptical approach negates the existence of any high god or
spiritual substance, and undercuts both traditional and iconoclastic
spiritual goals. He broke new ground by going on to explain the source
for the apparent ego: it is merely the result of the aggregates
(skandhas) which make up experience.
In
this breaking down into constituent elements, the Buddha was heir to
earlier element philosophies which had sought to characterize existing
things as made up of a set of basic elements. The Buddha, however,
eliminated mythological rhetoric, systematized world components into
five groups, and used this approach not to characterize a substantial
object, but to explain a delusion. He coordinated material components
with psychological ones. The Buddha criticized the religious sages’
theories of an Absolute as yet another reification, instead giving a
path to self-perfection as a means of transcending the world of name
and form.
Decisive
in distinguishing Buddhism from what is commonly called Hinduism is the
issue of epistemological justification. All schools of Indian logic
recognize various sets of valid justifications for knowledge, or
pramana – Buddhism recognizes a set that is smaller than the others’.
All accept perception and inference, for example, but for some schools
of Hinduism and Buddhism the received textual tradition is an
epistemological category equal to perception and inference (although
this is not necessarily true for some other schools).
Thus, in
the Hindu schools, if a claim was made that could not be substantiated
by appeal to the textual canon, it would be considered as ridiculous as
a claim that the sky was green and, conversely, a claim which could not
be substantiated via conventional means might still be justified
through textual reference, differentiating this from the epistemology
of hard science.
Some
schools of Buddhism, on the other hand, rejected an inflexible
reverence of accepted doctrine. As the Buddha said, according to the
canonical scriptures.
Do not accept anything by mere tradition
… Do not accept anything just because it accords with your scriptures
… Do not accept anything merely because it agrees with your
pre-conceived notions … But when you know for yourselves – these
things are moral, these things are blameless, these things are praised
by the wise, these things, when performed and undertaken, conduce to
well-being and happiness – then do you live acting accordingly.
Early
Buddhist philosophers and exegetes of one particular early school (as
opposed to Mahayana), the Sarvastivadins, created a pluralist
metaphysical and phenomenological system, in which all experiences of
people, things and events can be broken down into smaller and smaller
perceptual or perceptual-ontologi cal units called dharmas.
C.M. dedicates Noida Metro Rail Project to people
Noida, Greater Noida, Jevar Airport and Yamuna Express-way
will be model of integrated development, entire area
will attract entrepreneurs specially
— Mayawati
Central Government should give quickly approval
to airport at Jevar for rapid development of this area
— Chief Minister
Lucknow : November 12, 2009
The Uttar Pradesh Chief Minister Ms. Mayawati dedicated to people the
extension of Metro Rail Project from Yamuna Bank to City Centre, Sector-32, Noida
today. On this occasion, she said that with this project becoming functional, the
passengers of all districts of NCR would be directly connected to Delhi. Noida and
Greater Noida would be developed in a speedy manner, investments would come
in these areas and employment opportunities would be created. She requested the
Central Government to sanction Jevar Airport soon to develop this area speedily.
Ms. Mayawati said that Noida would become the ultra-modern city of the
country due to Metro Rail. Students, service people, workers and traders
commuting daily would be benefited including Noida residents. She said that State
Government was making all possible efforts to expand Metro Rail facility more in
this area. She wished that besides Noida, Greater Noida, the proposed airport in
Jevar should also be linked with Metro Rail.
The Chief Minister said that Noida, Greater Noida, Jevar airport, Yamuna
Express Way and both sides of Express Way would become a unique model as
special development area. This area would be a special attraction for
entrepreneurs. Directives had been issued to complete Yamuna Express Way 165
Km. in length from Greater Noida to Agra with a view to developing this area. With
the construction of this Express Way Delhi would be directly connected to Agra.
This would encourage tourism activities in this area, she added.
Ms. Mayawati said that industrial corridor from Dadri to Mumbai port was
proposed to develop this area in a speedy manner. High-level infrastructure
facilities would be developed in the areas of both sides of this corridor, which
would speed up the process of industrialisation, she pointed out.
The Chief Minister said that after coming in power, she directed the Noida
Development Authority that necessary amount of money should be made available
to Delhi Metro Rail Corporation to link this area with Metro Rail. She said that
Noida Development Authority had paid about Rs. 557 crore, more than two-third
amount of the total cost to Metro Rail Corporation for completion of this project.
Expressing her pleasure, she said that this project had been completed timely due
to the hard work of Noida Development Authority and Delhi Metro Rail
Corporation.
Ms. Mayawati said that several decisions had been taken to make Noida city
one of the leading cities of the world by providing all ultra modern facilities here.
Under it, her Government had been providing Rs. 2,000 crore every year for the
development infrastructure facilities and all round development of Noida. During
the past two and a half years, Mahamaya fly-over, Film city fly-over and Sector 93
fly-over were constructed. Besides, the Atta under pass situated in section 18 was
under construction.
The Chief Minister said that Dr. Bhimrao Ambedkar Multi-speciality Hospital
was being constructed at a cost of Rs. 378 crore, so that the people of the area
could be provided modern medical facilities. Besides, Manyawar Shri Kanshiram Ji
Multi-speciality Hospital was being constructed at a cost of Rs. 423 crore at
Greater Noida. Several steps had been taken to provide high-level educational
facilities and world level communication facilities in this city. She said that
Mahamaya Balika Inter College and Panchsheel Boys’ Inter College were being
constructed in Noida and Savitri Bai Phule Balika Inter College and Gautam
Buddha Boys’ Inter College were being constructed at Greater Noida, so that
students belonging to weaker sections of the society could also be provided good
education. The work was going on at full swing, she added.
Ms. Mayawati said that her government decided to set up Gautambuddha
University at Greater Noida for which 511 acres of land was provided and
construction costing Rs. 1290 crore had also been started. About 5,000 students
would get higher education here simultaneously in the streams like management,
information technology and other technical subjects after the completion of the
university. She said that Rs. 91 crore schemes were being implemented under the
Dr. Ambedkar Samagra Gram Vikas Yojana to provide latest basic amenities in the
54 villages situated within the limits of Noida. Likewise, all round development of
the 274 villages of Greater Noida was also being ensured.
The Chief Minister said that a 300 room hostel was being constructed for the
SC/ST women at Noida and a similar hostel with same capacity (300 rooms) was
being constructed at Greater Noida for the SC/ST boys. Moreover, Manyawar Shri
Kanshiram Ji Shahri Garib Avas Yojana was being implemented to provide houses
to the people belonging to the weaker sections. Under this scheme, around 500
houses each at Noida and Greater Noida were being constructed for the people
belonging to the weaker sections.
Ms. Mayawati said that keeping the feelings of the people belonging to U.P.
and living in Delhi owing to their works/jobs in view, respecting the feelings of the
people belonging to western U.P. and to commemorate the contribution of saints,
gurus and great men who waged battle to usher in change in the existing social
system which is based on inequality and caste, Noida Authority was constructing a
historical place in Noida. These great men, saints and gurus had been ignored by
the previous governments.
The Chief Minister said that her Government had taken resolve to follow the
policy of Sarvjan Hitai and Sarvjan Sukhai and Metro Rail Project was a step in
that direction. She said that such development works would gather pace in future
and this area would become a prominent industrial place not only at the national
level but at the international level also. She expressed her gratitude towards to
officers and employees of the Noida Development Authority and Delhi Metro Rail
Corporation for completing the project in a time bound manner.
*******
Import and transportation
of raw sugar should be stopped
— C.M.
Ensure payment of SAP and other
facilities in a time bound manner to the cane farmers
— Mayawati
Lucknow : 04 November 2009
The Uttar Pradesh Chief Minister Ms. Mayawati, with a view
to getting the fields of the cane growers ready for Rabi sowing,
has directed the officers to immediately stop the import of raw
sugar through railway rack. She further directed the officers to
ensure that the cane growers were provided payment of SAP
announced by the state government and other facilities at the
earliest. She said that the government would not tolerate that the
interests of the farmers were neglected. She warned that if the
officers showed any laxity in the affairs of the cane growers and
any complaint was received, their responsibility would be fixed and
action would be taken against them.
The Cabinet Secretary Mr. Shashank Shekhar Singh, while
giving the information regarding the directives of the Chief
Minister to the media persons through a press conference held at
the Lal Bahadur Shashtri Bhawan here today, said that the U.P.
Chief Minister Ms. Mayawati was very sensitive about the interests
of the 40 lakh cane farmers.
Giving information regarding the directives of the Chief
Minister given for the welfare of the cane growers, Mr. Singh said
that the state government was making all possible efforts to
increase the income of the cane growers by ensuring more and
more cane production. For that, the cane growers were being
provided five new varieties of sugar cane which would give
enhanced yield. Besides, early maturing cane varieties were also
being promoted.
The Cabinet Secretary said that keeping in view all the
aspects of cane production and its price U.P. Government had
fixed SAP Rs. 25 per quintal more for 2009-10 in comparison to
last year. Such an increase had never been made earlier. This
increase was more than the increase announced by Haryana and
Panjab Governments. The farmers of the State would be benefited
by this increase, he added.
Mr. Singh said that Government of India had also made this
arrangement by amendment in Sugar Cane Control Order —1966
(Central), that if the State Government fixes State Advised Price
(SAP) more than the fair and remunerative price (FRP), then the
State Government would herself bear the burden of more payment
than FRP. The Government of India did not find it necessary to
take the State Government into confidence before making
amendment/arrangement regarding FRP, he added.
The Cabinet Secretary said that Government of India had
indirectly ended the right of the State Government to fix sugar
cane price, which had been recognized by the Supreme Court. In
such a way, the interests of about 40 lakh farmers of the State
had been overlooked. He said that keeping in view the interest of
cane farmers, the Chief Minister had drawn the attention of the
Central Government towards the incompatibilities with regard to
FRP. She had requested to the Prime Minister to reconsider FRP
arrangement through writing a letter, he added.
Mr. Singh said that Government of India had fixed the FRP
Rs. 129.84 per quintal for crushing season for 2009-10 on the
basis of 9.5 per cent recovery, which comes to Rs. 123 per quintal
on the basis of 9 per cent recovery taken in earlier crushing
seasons. While the State Government had announced SAP Rs. 170
and Rs. 165 per quintal for early growing and general cane verities
respectively.
The Cabinet Secretary said that with a view to making fields
vacant for sowing Rabi crops timely in western area of the State,
the Government by issuing cane reservation order had directed
the sugar mills to start crushing the canes immediately, besides,
providing all the facilities to cane farmers being given by State
Government for cane development.
******
Import and transportation
of raw sugar should be stopped
— C.M.
Ensure payment of SAP and other
facilities in a time bound manner to the cane farmers
— Mayawati
Lucknow : 04 November 2009
The Uttar Pradesh Chief Minister Ms. Mayawati, with a view
to getting the fields of the cane growers ready for Rabi sowing,
has directed the officers to immediately stop the import of raw
sugar through railway rack. She further directed the officers to
ensure that the cane growers were provided payment of SAP
announced by the state government and other facilities at the
earliest. She said that the government would not tolerate that the
interests of the farmers were neglected. She warned that if the
officers showed any laxity in the affairs of the cane growers and
any complaint was received, their responsibility would be fixed and
action would be taken against them.
The Cabinet Secretary Mr. Shashank Shekhar Singh, while
giving the information regarding the directives of the Chief
Minister to the media persons through a press conference held at
the Lal Bahadur Shashtri Bhawan here today, said that the U.P.
Chief Minister Ms. Mayawati was very sensitive about the interests
of the 40 lakh cane farmers.
Giving information regarding the directives of the Chief
Minister given for the welfare of the cane growers, Mr. Singh said
that the state government was making all possible efforts to
increase the income of the cane growers by ensuring more and
more cane production. For that, the cane growers were being
provided five new varieties of sugar cane which would give
enhanced yield. Besides, early maturing cane varieties were also
being promoted.
The Cabinet Secretary said that keeping in view all the
aspects of cane production and its price U.P. Government had
fixed SAP Rs. 25 per quintal more for 2009-10 in comparison to
last year. Such an increase had never been made earlier. This
increase was more than the increase announced by Haryana and
Panjab Governments. The farmers of the State would be benefited
by this increase, he added.
Mr. Singh said that Government of India had also made this
arrangement by amendment in Sugar Cane Control Order —1966
(Central), that if the State Government fixes State Advised Price
(SAP) more than the fair and remunerative price (FRP), then the
State Government would herself bear the burden of more payment
than FRP. The Government of India did not find it necessary to
take the State Government into confidence before making
amendment/arrangement regarding FRP, he added.
The Cabinet Secretary said that Government of India had
indirectly ended the right of the State Government to fix sugar
cane price, which had been recognized by the Supreme Court. In
such a way, the interests of about 40 lakh farmers of the State
had been overlooked. He said that keeping in view the interest of
cane farmers, the Chief Minister had drawn the attention of the
Central Government towards the incompatibilities with regard to
FRP. She had requested to the Prime Minister to reconsider FRP
arrangement through writing a letter, he added.
Mr. Singh said that Government of India had fixed the FRP
Rs. 129.84 per quintal for crushing season for 2009-10 on the
basis of 9.5 per cent recovery, which comes to Rs. 123 per quintal
on the basis of 9 per cent recovery taken in earlier crushing
seasons. While the State Government had announced SAP Rs. 170
and Rs. 165 per quintal for early growing and general cane verities
respectively.
The Cabinet Secretary said that with a view to making fields
vacant for sowing Rabi crops timely in western area of the State,
the Government by issuing cane reservation order had directed
the sugar mills to start crushing the canes immediately, besides,
providing all the facilities to cane farmers being given by State
Government for cane development.
******
Myanmar,
formerly known as Burma, is the Land of Human Origin. It is also
recognised as the Golden Land. Compared with other countries Myanmar is
not a tourists destination per se but has many magnificent and exciting
excursions in all part of the country.
People with a basic
knowledge of the culture and custom of Myanmar will find it easy to
live with its citizens and leave in the same fashion. Though Myanmar
social customs are quite flexible, the ground rules are important for
convivial inter change.
The country is a union of 135 ethnic
groups with their own languages and dialects. The major races are the
Kachin, the Kayah, the Kayin, the Chin, the Mon, the Bamar, the
Rakhine, and the Shan. The name Myanmar embraces all the ethnic groups.
It
is the architecture that one sees as the strongest evidence of Burmese
artistic skills and craftsmanship. Burmese buildings take two basic
forms - pagodas and temples. Traditionally only the latter have been
made of permanent materials; monasteries and all secular buildings
were, until recently, constructed of wood, and thus, only few
non-religious buildings of former times remain to be visited.
Shwedagon
Pagoda is the most popular and well-known pagoda in Yangon and is the
most notable building in this city. This pagoda is one of the main
tourist destinations in Myanmar. The Shwedagon Pagoda is a great
cone-shaped Buddhist monument that crowns a hill about one mile north
of the Cantonmen Pagodas are found almost everywhere in the country in
big numbers. All pagodas, however, have in common a bell-shaped
structure, which in later centuries was erected on top of a foundation.
Temples are constructed mainly to house images of the Buddha. The walls
are often decorated with beautiful paintings depicting episodes from
the lives of the Buddha.
The
pagoda itself is a solid brick stupa (Buddhist reliquary) that is
completely covered with gold. It rises 326 feet (99 m) on a hill 168
feet (51 m) above the city. There are 4 entrances leading into the base
of this Shwedagon Pagoda and we entered from the Southern entrance.
Sule
Pagoda is located in Yangon, at the junction of Sule Pagoda Road and
Mahabandoola Road, Kyauktada Township, Yangon, Myanmar. The Sule Pagoda
is an excellent landmark. It is said to be over 2,000 years old. The
pagoda is said to enshrine a hair of the Buddha: its Mon name, Kyaik
Athok translates as the pagoda where a Sacred Hair Relic is enshrined.
Mandalay the second capital city of Myanmar still
retains its old cultural traditions and is the centre of attractions
for its historical heritage. It is well-known and for the presence of
significant monastries, pagosdas, temples and religious edifices.
It
is one of the famous buildings in the world which was built by King
Bodawpaya. The building of Mingun Pahtodawgyi started in 1790. Had it
been completed it would have reached a height of some 500 feet but it
was stopped at 162 feet height. Its girth is about 450 square feet.
When he was building this temple astrologies told him ˜If you finish
build this temple you will miss the crown. So the king stopped that
construction. The pagoda was left unfinished.
Two enormous
prominent statues of lions in Mingun, one of the tourist attractions is
at the eastern stairway of Pahtodawgyi which faces the Ayeyawaddy
river. You can climb the top and from there, you can also enjoy the
natural beauty of the Ayeyawady river. If this pagoda had been
completed, then it would have been the largest monument. This
unfinished structure was damaged with cracks left by the earthquake of
1838 but it is still the largest brick base in the world.
King
Bodawpaya dedicated a big bronze bell near the Pahtodawgyi but it is
said that Buddhist devotees inserted gold, silver ornaments and
jewellery into the bronze. The Bell measures eleven cubits and four
thits (fingers) in diameter at its mouth; 33 cubits, one mit (6 inches)
and four thits in circumference and 13 cubits, one mit and four thits
in height. It weighs 55555 viss.
The
Kuthodaw Pagoda is often called the world’s largest book which has 729
pages on stone scripts. It is a large walled complex situated at the
base of the southeast stairway to Mandalay Hill and it was built by
King Mindon in 1872. It is in this place that the king held sangayanawa
and there were 2,400 monks came from throughout the country and they
completed the pages during six months.
This
temple is very similar to the Borobudur temple in Indonesia. The famous
monk who lived in this area called Monyin Sayadaw built this temple in
1939- 1952. Inside this temple we could see 580,000 Buddha statues and
we could buy new statues and replaced them. There are 7000 relics and
many other precious materials enshrined here said Nway U Khine, our
guide of Travelonthat accompanied us.
The
Maha Muni Pagoda was built to enshrine the Maha Muni image, nearly 13
ft(4m) high. It is covered with so much gold leaf that its body has
lost all proportion. Only the face, washed during the ceremony each
dawn, is not allowed to be gilded. Women are not allowed to go near the
Buddha image.
The
teakwood bridge spans 1.2 km across the shallow Taungthaman Lake some
10km south of Mandalay. It was built by U Pein in the mid-19th century
when the capital of Innwa (Ava) Kingdom moved to the nearby Amarapura.
Today,
even though a few of the 1,000 teakwood posts have been replaced by
concrete, the bridge remains intact and serves as the main passage
indispensable to the daily life of the local people.
Mandalay
Palace was the first palace to be built in Mandalay, by King Mindon
when he shifted his capital from Amarapura in 1861. All ancillary
buildings for the court, the fortified high walls with ramparts, the
moat, water systems, roads, gardens with shady tamarind trees,
recreational playgrounds, swimming pools, security ports with infantry
and audience halls etc. The palace was burnt down during World War II
by the British and today only the city walls are original. They are 2km
on each side. The present palace is rebuilt by the military government
taking after the model of the old one. Now the palace site is occupied
by the military.
The
square gold leaf tissues used for centuries and fragile enough that a
breath of the softest wind could crumble them are all hand made in the
lovely ancient capital of Mandalay. Only 24 carat gold is used. The
gold leaf is so thin and light that to smooth out wrinkles, the girls
just blow gently on it. The gold leaf is a sacred thing and can be
offered to religious buildings, and shrines or for Royal use in the
days of monarchy.
The
Pindaya caves are a limestone ridge overlooking the Pindaya Lake
housing nine thousand Buddha images made from alabaster, teak, marble,
brick, lacquer and cement which have been put there centuries ago and
arranged in such a way as to form a labyrinth through the various cave
chambers.
The cave is million years old and Pindaya means spider.
The legend says seven princesses bathed in the lake and they took a
rest in this cave. At that time the cave was blocked by a huge spider
and the princesses shouted for help. Then the prince who came to the
forest for hunting heard the crying and killed the spider by his arrow.
Later
the prince got married to the youngest princess and lived happily ever
after. Entering the cave we could see the images according to the
legends of the spider and the prince with an arrow. There are two
ancient stupas in this cave. One is from the 3rd century and the second
from the12th century.
Myanmar
has its share of magical destinations and among them Inle Lake is one
of the most captivating. It is frequently cited by visitors to Myanmar
as the highlight of their entire trip.
The people of Inle Lake
(called Intha), some 70,000 of them, live in four cities bordering the
lake, in numerous small villages along the lake’s shores, and on the
lake itself. The population consists predominantly of Intha, with a mix
of other Shan, Taungyo, Pa-O (Taungthu), Danu, Kayah, Danaw and Bamar
ethnicities. Most are devout Buddhists, and live in simple houses of
wood and woven bamboo on stilts; they are largely self-sufficient
farmers.
Most
transportation on the lake is traditionally by small boats, or by
somewhat larger boats fitted with outboard motors. Local fishermen are
known for practising a distinctive rowing style which involves standing
at the stern on one leg and wrapping the other leg around the oar.
This
unique style was evolved for the reason that the lake is covered with
reeds and floating plants making it difficult to see above them while
sitting. Standing provides the rower with a view beyond the reeds.
However, the leg rowing style is practised only by men. Women row in
the customary style, using the oar with their hands, sitting cross
legged at the stern.
Floating farm Inle Lake is a major tourist attraction, and this has led to
some development of tourist infrastructure.
They
have floating gardens and tomato industry is their main income. Apart
from these industries we could also see weaving centres and cigar
manufacture also.
Kyaikhtiyo
pagoda is located in the small town called Kyaikhto, in the Mon State.
The pagoda is also known as the golden rock. The meaning of Kyaik Hti
Yo : According to Mon tradition, the name is a corruption of
Kyaiki-thi-yo being derived as follows.
Since we couldn’t reach
there by coach we went by truck to the villages and on the final part
to the top of the mountain we had to go by palanquin. The strong boys
in this village make palanquins and they carry all foreigners to the
top and it is their main income also.
It is located on top of mount Kyaiktiyo at 1102 meters above sea level is recognized as one of the wonders of South East Asia.
It
can also be qualified as one of the wonders of the world by virtue of
its unique position atop a gilded boulder which is delicately balanced
on the edge of the sloping surface of a separate rock table, the slope
dropping perpendicularly into the valley below.
As
the President of Sri Lanka Myanmar Friendship Association, I am happy
and honoured to send a congratulatory message on His Excellency Senior
General Than Shew the Head of Stateof Myanmar visit to Sri Lanka.
Myanmar and Sri Lanka have maintained close religious and cultural ties
for nearly a thousand years since the 11thcentury when Sinhala monks
began to playa key role in disseminating the Theravada form of Buddhism
in Myanmar.
When
in the 18thand 19thcenturies with the decline of Buddhism after the
devastation caused by the Portuguese, sections of the Sri Lankan Sangha
expressed interest in receiving Higher Ordination independent of Siam
Nikaya, Myanmar Sangha and the royalty readily came to our help.
The Amarapura Nikaya and Ramanna Nikaya were thus formed in Sri Lanka.
These
two monastic lineages contributed immensely to the enrichment of
educational, cultural and religious conditions in Sri Lanka and later
to the world-wide international Buddhist movement.
The Myanmar
President’s visit will herald a new era of bringing the already
existing ties of the two countries to a new height, especially in
religious and cultural sectors. Religious and cultural tourism is an
area that should be promoted in order to create a better people to
people understanding between our two countries. Our Association will be
happy to give our utmost support to such aninitiative.
- Kumara Semage
NOIDA: Uttar Pradesh Chief Minister Mayawati on Thursday hailed the
Delhi Metro’s maiden journey into Noida as a step that will bring the
suburb on a par with the developed cities of the world.
Flagging off the first metro train from Noida, Ms. Mayawati said it
will not only make commuting easier, but also go a long way in
improving the economic and employment avenues here.
The Chief Minister also chose the occasion to reiterate her demand
for clearance of the proposed international airport at Jewar in Greater
Noida. “I have already written to the Union government on the issue
several times and I urge them to sanction the airport soon to develop
this area speedily.”
Ms. Mayawati made an oblique reference to her government’s
assistance in timely completion of the Noida line. “After coming to
power, we gave special instructions to the Noida Development Authority
to release the required money to the Delhi Metro Rail Corporation
[DMRC]. I appreciate that the Noida Development Authority paid about
Rs.557 crore, more than two-third amount of the total cost to the DMRC
for completion of this project,” she said.
The government was keen on extending the metro service to the rest
of the State, starting with more parts in Noida and Greater Noida, she
asserted.
“Noida will have the best infrastructure to make it one of the best
cities of the world. My government has been providing Rs.2,000 crore
every year for the development of infrastructure to ensure that Noida
is counted among the best cities,” she said.
The
intense relationship between Sri Lanka and Myanmar spans over a period
of 1,000 years beginning with the emergence of Bagan as the cradle of
Burmese culture and civilization in the 11th Century.
This
ancient capital of Myanmar epitomizes one of the world’s greatest feats
of building construction - greater than all of Europe’s cathedrals, the
construction of which spread over nearly seven centuries whereas Bagan
is home to 4,446 monuments, built within a period of less than two and
a half centuries, mostly within a period of 150 years. Bagan is a
unique city encompassing approximately 40 square km. with a wide
variety of religious buildings, some standing higher than 70 metres.
Twelfth
Century murals depicting scenes from the chronicle Mahavamsa, four
abodes of Sinhala monks and 260 large monuments influenced by Sinhalese
are some of the re-discoveries that I have been able to make during my
study visits to Bagan in the recent years.
Bagan
to the Myanmar people is what Anuradhapura is to Sri Lankans -
especially Sinhala Buddhists. Sri Lanka’s contribution towards the
consolidation of the Bagan Empire in terms of religion, culture and
civilization is attested to in the Myanmar historical chronicles,
inscriptions, art and architecture, as well as in Sinhalese records.
What Sri Lanka later gained from Myanmar is equally significant.
Myanmar’s religious gifts to Sri Lanka - the Amarapura and the Ramanna
sects contributed a great deal to the religious, cultural and
educational renaissance in the 18th and 19th Centuries, the influence
of which continues to this day.
Sri
Lanka being not only the foremost centre of Buddhism, but also the
country that possessed two of the most famous relics of the Buddha, the
sacred Tooth Relic and the Alms Bowl, attracted the rulers of Southeast
Asia. It appears from Myanmar historical chronicles that the highest
ambition of Bagan kings was to possess the sacred Tooth relic of the
Buddha. King Anawrahta sent a mission to Sri Lanka along with a gift of
a white elephant to obtain the sacred Tooth Relic from his friend
Vijayabahu I (1055-1110 A.C.). (This event is not mentioned in Sri
Lankan sources).
Anawrahta received only a replica of the Tooth
Relic. The King made a vow for it to replicate and there emerged four
other replicas. He enshrined the first in the Shwezigon Stupa which he
built in 1059 A.C. The other four were enshrined in four other Stupas,
the most famous among them being Lawkananda. Situated on the riverbank,
Lawkananda is an ancient landmark near the old harbour where vessels
from Sri Lanka, Arakan (Rakhine) and the Mon Ramannadesa anchored.
Among
the most interesting sights in Bagan for Sri Lankans is the Mahavamsa
episodes painted in the Myinkaba Kubyauk-gyi Temple in Bagan. This
Temple has pictorial illustrations of a large number of episodes
covering the history of Buddhism in Sri Lanka up to the reign of our
King Vijayabahu, the contemporary of King Anawrahta and Kyanzittha. The
murals relate events from Asoka’s life including his paying homage to
Moggaliputta Tissa Thera. There is also a sequence of panels depicting
the first three Buddhist Councils.
Sri Lanka Monastery | Elephant Kandula |
The
scenes in these pictorial illustrations include: the Buddha’s visits to
Sri Lanka, Emperor Asoka and King Devanampiyatissa, Asoka’s message and
the gifts for Devanampiyatissa’s coronation, Devanampiyatissa’s meeting
with Thera Mahinda and Theri Sanghamitta’s arrival in Sri Lanka
carrying the Bodhi tree. On another wall are the scenes from the life
of the Mahavamsa hero, Dutthagamini, namely: his elephant Kandula, he
being given the name Abhaya (fearless), Abhaya wanting to go out and
fight the enemy, when his father forbids him, he sends his father a
woman’s dress making the father angry, King Elara and the number of
villages he administers and his justice bell which is rung by a cow
when his son drives his chariot over a calf.
Another Mahavamsa
inspired set of paintings are found in the Sakyamuni Temple where
scenes from Sanghamitta’s arrival in Sri Lanka are depicted. Sakyamuni
Temple, also built in the 12th Century has scenes of Theri Sanghamitta
bringing the Bo sapling to Sri Lanka and the Bo plant becoming one
thousand times bigger after pouring of water on it.
These
stories are known to every child in Sri Lanka. It seems to be the same
in Myanmar too. The late historian Dr. Godakumbura mentions that on a
visit to Myanmar in the 1960s, he found to his amazement that the
Myanmar people considered Sri Lanka history to be their history and
Dutthagamini, the national of Sri Lanka, specially of Sinhala Buddhists
as their national hero. The Bhikkuni Suwimalee who as child stayed in
Myanmar in the 1950s as her father was the Sri Lanka ambassador to then
Myanmar confirms this. She remembers that the maid who looked after her
in Yangon used to say that Dutu Gamunu was their hero. A somewhat
similar view is held in the whole of South-East Asia. (I have seen
during several years’ stay in Cambodia similar recollections among the
Cambodian people of Sri Lanka history, especially the Dutu Gemunu
episode.) One of the explanations given by Western historians of the
mural depictions of wars in that region as occurring between kings
fighting on elephants is that the original model was the Dutu
Gemunu-Elara battle on elephants It should be remembered that Myanmar
historical writings themselves began under the guidance of Sinhala
Bhikkhus. The Myanmar chronicles such as the Mahasammatavamsa,
Rajavamsa and Sasanavamsa were directly modeled after the Mahavamsa.
Illustrating
the general prestige of Sinhalese monks, a Myanmar inscription dated
1268 A.C, claimed that the deeds of merit by the donor were witnessed
by all the Sri Lankan monks. An inscription near the Sinhalese style
Stupa (No. 1113) in the vicinity of the Tamani complex of monasteries
dated 1271 A.C recorded by Tissa Maha Thera is indicative. It describes
the mission undertaken by a Bagan monk to Sri Lanka carrying a message
from the King of Bagan to the Sri Lankan King requesting for more Sri
Lankan monk teachers to go to Myanmar to propagate the Buddha’s message.
During
the reign of King Narapatisithu and the period immediately thereafter,
several large monastery complexes that were built in Bagan were
dedicated to Sinhalese monks. Inscriptions and ruins of several
monasteries belonging to this period demonstrate that a large number of
influential Sri Lankan monks taught Myanmar monks and Samaneras.
The
monasteries where the Sri Lankan monks resided are located South of the
old city. The monks from Sri Lanka came to be known also as the Tamani
group or sect and the monasteries that they resided in were known as
Tamani monasteries. The largest monastery complex identified as Tamani
comprises three large monasteries, located near each other. I have
visited them a few times and let me give a brief description.
Sanghamitta carrying Bo Sapling | King Elara’s Bell and Cow |
One
large monastery has two floors while a broken Buddha image still lies
among the ruins of the monastery which accommodated around 100 monks.
An
inscription dated 1277 A.C. inside this monastery refers to Venerable
Tamalin (a Sinhalese monk), the head of a large monastery who was
supported by Queen Summula’s daughter Princess Acau and her uncle
Singasu. Tamalin was one of the most popular monks during the reign of
King Tarukpliy of the 13th Century, also known as Narathihapate.
One of the three monasteries was specially allocated to the Samaneras.
Numerous
were the Stupas built according to the Sinhalese bell-shaped style.
There were at least 260 such Sri Lankan style Stupas. The inflow of
Sinhala Buddhist culture was facilitated by Myanmar monks going to Sri
Lanka and Sri Lankan monks coming to Bagan.
The
Stupa built by Chapata who received Upasampada and studied in Sri Lanka
for ten years is one of these Stupas built according to the Sri Lanka
style.
There
have been also marriage alliances between our two countries. According
to Myanmar historical chronicles, King Alaungsithu of the 12th Century,
King of Myanmar (who was a contemporary of Parakramabahu the Great)
visited Sri Lanka.
Alaungsithu, married a daughter of the
Sinhalese king and returned with an image of Maha Kassapa Thera who was
highly venerated at the time in Sri Lanka. (It was Maha Kassapa Thera
who helped reform our Sasana under Parakramabahu). Although not
mentioned in Sri Lankan records, there is evidence from Myanmar
inscriptions that confirms the strong Sinhalese connection with the
Myanmar royalty during that time. The premier historian of Myanmar,
Gordon Luce and local historians have given evidence to show that there
was a strong Sinhalese influence in the Bagan Royal Court during the
reigns of Alaungsithu and Narapatisithu. Wife of King Narapatisithu,
Queen Uchokpan was a Sinhalese princess, possibly the daughter of
Parakramabahu I.
Uchokpan
had come to Bagan with her brother who was appointed as a Minister of
the King. She was made the favoured, though not the chief Queen of
Narapatisithu, as evident from the title she had. Queen Uchokpan’s two
sons, Rajasura and Gangasura, though precluded from succession,
remained for a long time influential figures at the Court, loyal to
Narapatisithu and his successors.
Queen Uchokpan’s nephew was a strong supporter of Sri Lankan monks who established the ‘Sihala Sangha’ there.
But
the political relations were sometimes antagonistic. The Culavamsa
records that the Myanmar King caught sight of a letter addressed to the
King of Cambodia in the hands of the Sinhalese envoys and suspecting
that they were envoys sent to Cambodia (there was also a Sinhalese
princess among them, possibly sent as a bride to a Cambodian prince),
seized them and punished them.
He also immediately stopped Sri
Lanka’s lucrative elephant trade with foreign countries and captured
the elephants, money and vessels of Sinhalese envoys. Later the
conflict was resolved and warm relations were re-established with the
intervention of monks of the two countries.
The
relationship has been mutually beneficial for both countries on many
fronts. It is a good foundation to strengthen the friendship between
the two countries.
With the rise of Asia as the centre of
economic, political and cultural focus in the world, we can together
make Buddhism again the unifying force in Asia as well as across the
new globalised world at a time when Buddhism is being widely spread in
the Western world.
Once
there was an old man who lived at the top of a very high and dangerous
precipice. Every morning he would sit at the edge of the cliff and view
the surrounding mountains and forest. One day, after he set himself
down for his usual meditation, he noticed something shiny at the very
bottom of the precipice.
Now even though it was very far below
him, the old man had keen eyes and could just barely make out what it
was. It looked like a rather large, black chest with gold trimmings -
just sitting there atop a rock. “Where did it come from? What could be
inside it?” the old man thought to himself…
Nothing captures
our attention quite like a good story. Long before there was
television, movies, radio, and even books, people told stories as a way
to entertain and educate. Storytelling was as important to prehistoric
cave-dwellers eating antelope around a fire as it is to corporate
executives doing lunch. It’s in our human blood. We love the
development of plot and character, the climax, the resolution, the
vicarious thrill of living and learning through tales of others
sufferings and triumphs.
All
of literature and media is but an extension of the more basic urge to
tell a good story. The advantage of storytelling, though, is that you
do it in person - right there, right in front of people, so you get to
see, hear, and feel their reactions. Unlike books and television,
storytelling is much more interactive and personal. You don’t do it
alone, unless you’re quite psychotic…. but that’s another story.
We
are used to hear Zen and Taoist tales. Why am I suggesting that you
tell these stories to your neighbors? Is it because these are among the
oldest stories in human history and have withstood the test of time? Is
it because Zen and Taoism are ancient religions offering profound
insights into human nature, the cosmos, and spirituality?… Maybe. Or
maybe it’s just because they are fun to tell. Without a doubt, these
stories capture all sorts of truths about life and death. But they are
also witty, entertaining, humorous, and at times puzzling, even
mind-bending.
And
they are not just the secret lessons of monks sequestered away in
mountain monasteries. The ancient teachers intended these stories to be
used by everyone, everywhere. On the train to work, during dinner at a
restaurant, leaning over the backyard fence as you talk to your
neighbor - all of these situations and more lend themselves to these
stories. Once you read and learn a few of them, you will see
opportunities to tell them popping up everywhere with your family,
friends, and coworkers.
Think
of these tales as conversation pieces, as handy tools that you can lift
out of your pocket to help you and others talk, think, and laugh about
the wondrous and mysterious details of this thing we call Life.
For
your storytelling, you need background homework. You need others’
homework. These people may include students from varying walks of life,
your friends and relatives. As you will see, people interpret each
story in very different ways. That’s what makes them so interesting.
You
may have heard some of the tales before and believe you know what they
‘mean’. But if you read these people’s reactions - or tell the stories
to your neighbors and hear their reactions - I think you’ll be amazed
at how these tales strike a different chord in everyone. The stories
have many meanings.Talking about those meanings with your friends and
family can be a truly educational experience.
So read on. Pick out the stories that
sound interesting. Read Zen story books from ‘cover’ to ‘cover’, or at
random, or use the links at the bottom of each story to connect to
other stories with similar themes. There’s no right or wrong way to do
this. Pick the method that works best for you. And perhaps, like the
old man at the top of the precipice, you will see something surprising.
VR1
(WE ARE ONE )
+VE NEWS
The BSP relied more on extensive ground level mobilisation of voters by the cadre through the
booth level committees. Besides, Maya introduced reservation for
SC/STs in allotment of government contracts and in private technical
colleges.
The moves have shown results, with BSP winning 12 out of 15 seats in
the two bypolls since August. BSP while retaining Lalitpur and Rari,
snatched seven assembly seats from the rival parties. Meanwhile,
sources said that all those leaders who worked hard in the bypolls are
likely to be awarded with ministerial posts. They will include BSP
state president Swami Prasad Maurya, who had to quit state cabinet
after losing two successive elections. But now, he has won from
Padrauna.
Barthana seat was vacated by SP chief Mulayam Singh Yadav after being
elected to the Parliament. BSP’s Shiv Prasad Yadav had lost to Mulayam
in Barthana in 2007 assembly polls but in bypolls he defeated SP. Maya
had fielded SP turncoats — Mahendra Singh, Dasrath Prasad and Chandra
Bhadra Singh — Etawah, Hainsar Bazaar and Issauli respectively. The
three had won from the same seats in 2007 as SP candidates but had
crossed over to the BSP during the Lok Sabha polls.
In Lalitpur, BSP’s Suman Devi has won. She is widow of Nathu Ram who
was elected in 2007 from the same seat. BSP’s Kailash Sahu won in
Jhansi with a razor thin margin of nine votes defeating independent
candidate Dam Dam Maharaj. Rajdev Singh, father of
mafia-turned- politician and BSP MP from Jaunpur, Dhananjay Singh, won
in Rari. Dhananjay has been MLA from Rari twice before he was elected
MP.
Regarding defeat in Lucknow West and Kolasala, Mayawati said that BSP
got good vote share at both the places but lost because opposition
parties joined hands to defeat her candidates. On Congress victory in
Firozabad Lok Sabha byelection, Maya said it was an outcome of
people’s anger against Mulayam’s parivar vaad.
Karnataka BSP stages Dharna near Mysore Bank condemning the Rowdy Layers who
manhandled the Chief Justice of Karnataka and other judges on 12-11-2009.
Karnataka BSP President Marasandra Muniappa, Gopinath, Chikkanna, Koramangala Muniappa,
R.Muniappa, Kamalnabhan, condemned Putte Gowda, Nesaragi, Jagdish Reddy of Advocates
Association who took law in their own hands. They manhandled CJI of Karnataka, Judges Gopala Gowda
and a woman judge were locked insihe Karnataka High Court and pushed a journalist who covered
the news from the second floor of High Court Building. The leaders wanted the Rowdy advocates
to be booked under goondas act and debar them from the bar council. The wanted the Karnataka government
to close down the Advocates association who were dictating terms to the Judges and functioned
above law.They submitted a memorandum in this connection
While jolting Samajwadi Party chief Mulayam Singh Yadav, the results Tuesday of bypolls to one Lok Sabha and 11 state assembly seats in Uttar Pradesh have come as a shot in the arm for Bahujan Samaj Party (BSP) supremo and Chief Minister Mayawati.
The Congress lost hold over two seats.
In Firozabad, the Congress’ Raj Babbar trounced SP chief MulayamThe BSP won the Rari, Isauli, Hainsar Bazar, Lalitpur, Bhartana,
Padrauna, Powayan (Reserved), Etawah and Jhansi Assembly seats.
More than the victory of the BSP, the by-elections will be remembered
for the setback suffered by Mr. Mulayam Singh, who staked his prestige
in Firozabad.
Strongholds lost
Apart from having failed to win a single Assembly seat, two SP
strongholds, Bhartana (the seat was vacated by Mr. Singh after his
election to the Lok Sabha) and Etawah, also slipped out of the party’s
grip.
Both were won by the BSP.
As for the BJP, barring in Lucknow West and Jhansi, its candidates
lost their deposits in all Assembly constituencies and Firozabad.
The party paid a heavy price for infighting in Lucknow West, where Amit Puri was made the proverbial sacrificial goat.
The BJP lost its stronghold of the last 20 years where Shyam Kishore Shukla of the Congress won.
The party position in the Assembly now is: BSP 227; SP 87; BJP 48;
Congress 20; RLD 10; RSP 1; Independents 9 and Nominated 1. The
Mughalsarai seat is vacant.
BSP, that had won three of the four by-elections held earlier in August, would now take its tally to an all-time high of 227 seats in the 403-member Uttar Pradesh assembly.
It was not just the ruling party’s victory on as many as nine of the 11 assembly seats
that had given Mayawati reason to revel. What was more significant was
that her biggest adversary Mulayam’s SP was reduced to nought.
On the other hand, the ruling party that had only four of these 11 seats in its kitty at the beginning of the bypoll, could boast of taking its count way ahead.
Neither could the Samajwadi Party retain the three seats it held earlier, nor could the Bharatiya Janata Party (BJP) keep its hold over the lone seat (Lucknow-West), held by its veteran Lalji Tandon for years.
While SP ostensibly lost its hold over three seats - Bhartana,
Etawah and Isauli - to BSP, it effectively lost five. Powayan and
Hainsar Bazar - won by SP in 2007 - had fallen vacant following
resignations by the SP incumbents, who switched sides to BSP.
What had clearly given a devastating blow to Mulayam were his party’s
shocking reverses in his personal political bastion. Apart from the
fact that his daughter-in-law Dimple Yadav lost very badly to the high profile filmstar-turned-Congressman Raj Babbar, the SP nominee
lost the Bhartana seat also which Mulayam had himself won in 2007. The
SP chief vacated the seat after his election to the Lok Sabha earlier
this year.
For the Congress, it was a mixed bag. Even though Congress had found some reason to rejoice, the fact remains that it had also lost two key seats earlier held by its prominent leaders R.P.N. Singh and Pradeep Jain, who were not very long ago named ministers in the Mamnohan Singh government.
While R.P.N. Singh had vacated the Padrauna seat after his election to the Lok Sabha, Pradeep Jain was earlier the party MLA from Jhansi.
What was perhaps even more disheartening for the Congress was that
it also lost quite badly in Powayan, that was entrusted under the
charge of yet another union minister Jitin Prasada, who hails from
Shahjahanpur in the vicinity.
BJP’s case was even worse as it failed to figure anywhere, other
than Lucknow, at the number two position. The loss of Lucknow (West)
was colossal for theparty in many ways. The seat had been the
pocket-borough of BJP veteran Lalji Tandon, who has now replaced former
prime minister Atal Behari Vajpayee as theparty MP from here. And Amit Puri, the party nominee had taken a plunge into the fray with Vajpayee’s blessings.
Top state BJP leader attributed the party’s poor performance to “rampant infighting”,
While Mayawati was not available for comment, one of her close aides
told IANS: “The poll results were a referendum on the performance of
the two-and-a-half-year-old BSP government, that had devoted its
energies only towards the development of the state.”
He said: “It also shows how the people of the state have rejected all other parties.”
Buddhist
law of conditioned co-genesis
Nalluruwe Ranjit Fernando
Continued from 25.10.2009 (Link)
Reproduction of food
In order to reap a good harvest, there are several conditions or factors
which have to be essentially fulfilled. The seeds should be good “fertile”
seeds. The soil has to be suitably prepared. Water, sunlight and fertiliser have
to be supplied in correct proportions. When all these conditions are
appropriately fulfilled, invariably the result would be a good harvest. On the
other hand, if these conditions are absent or deficient, the result would be
different.
Reproduction of fire
One of the earliest technologies of man is the method of igniting fire. By
the rubbing together of two dry wooden sticks, sparks are produced and a fire
could be ignited. The Buddha pointed out that as long as the two sticks
continue to be rubbed, sparks and fire will emanate and the moment you stop the
rubbing, the process ceases. According to the Brahamin ideology prevalent at
the time, fire was a god. Chief male householder was given the exclusive
authority to control the fire in the hearth in every home. The Buddha’s
explanations exploded these myths that fire was a god and the male dominance
over fire was a bogus precept.
Human reproduction
Human reproduction is also an example of the Law of Conditioned Co-genesis.
The Buddha listed the conditions or pre-requisites for a human birth to take
place. 1. A male and a female must unite. 2. They should have sexual
intercourse. 3. The woman should be in her fertile period. 4. Conception must
take place. i.e. the spermatoza must penetrate the ovum, completing the
conception. If these conditions are not fulfilled, no birth is possible. The
Buddha explained that scarifies, vows, gifts, etc. to gods will not produce
anything.
Another Brahmana myth exploded with this lesson on biology given by the
Buddha about human gestation. It was believed by the Brahmanas that, they are
born out of the mouth of Maha Brahma. Lord Buddha pointed out that Brahamana
children are born through the vulva of Brahamin women (Yoni Jato) when the
above conditions are fulfilled and not otherwise; nor were children born
through anyone’s mouth.
Buddhist scriptures also indicate that social structures are conditioned and
produced by social praxis, in terms of the Law of Conditioned co-genesis.
The Agganna Sutra, describes step by step, the social transformations that
took place, when conditions changed and how cultural changes took place as
conditions changed. It is a fascinating exposition of social transformations
from the beginnings to the Buddha’s time.
The Buddha also stressed the need to observe precepts in the conduct of
social affairs to prevent the decline of society.
Lord Buddha preached to the Vajjins, who had a small but resplendent
Republic, that as long as they follow 7 precepts, named Sapta Apirihana Dhamma,
their Kingdom will never disintegrate or decline. The Vajjins faithfully
followed these precepts for a long time and enjoyed autonomous status, but with
the passage of time, these precepts were neglected. Conquerors invaded and
destroyed their Kingdom. It is stated in the Scriptures that the Buddha
witnessed the over-running of the
sadness, but he had no power to intervene as the invariable law operated and
the Vajjins had to pay the Kammic price for their folly.
In this context, it will be useful to mention what these 7 precepts, Sapta
Apirihana Dhamma are:
1. The rulers must meet often. 2. They must assemble unitedly, deliberate
unitedly and disperse unitedly. 3. They must abide by the enacted rules, and
traditional rules and precepts will have to be observed. 4. Elders should be
honoured, assisted and their advice should be considered. 5. The Abduction of
women and female children should not be permitted. 6. All places of worship
should be developed and safeguarded. 7. All priests, monks and holy men should
be permitted to move freely and should be assisted and protected.
Conservation
The obvious inference from this Vajjin episode is that when certain
conditions are observed, society reaps the benefit of conservation and
development, and where certain other conditions are observed, the decline and
fall takes place.
In addition to this, the Buddha has pointed out that society is controlled,
directed and operated by 4 categories of people. They are Rulers, Parents,
Teachers and Priests. These are fully responsible for the conditions that come
into being and prevail in any society. In this context, it is improper to blame
the people, for the conditions that prevail.
On deeper examination of this explanation one finds that each of these
categories give the primary, basic leadership to the persons in society, in
their own sphere of activity. If this leadership is given in terms of the
morality outlined by the Buddha, progress is assured. But if this leadership is
based on Loba, Dosa and Moha, craving, hatred and delusion, the result
obviously, would be degeneration, ending in disaster.
World history shows that the unsatisfactory situation in societies cannot be
fully overcome by any political ideology or any economic ideology. Human beings
have not seen their “winter of discontent,” through any of these. The most
brilliant apostle of such ideology, Karl Marx, is now recognised as a failure.
Lord Buddha never professed any political programme nor directed his
energies towards social reforms. His concentrated aim was to liberate
individuals from the bondage of sorrow. But this obiter dicta (other sayings)
show the way, and the means to overcome social evils, applying the universal
principle of the Law of Conditioned Co-genesis.
Moral vanguard
Lord Buddha emphasised that the conditions faced by human beings in society
have not been created by any god. It is neither blind fate nor chance
happenings that have created these conditions. Human beings, on their own, had
created the conditions historically. Therefore, they could act together on some
humane and equitable basis to transform society towards the better. The need of
the present, is not a political vanguard or economic vanguard to achieve these
objectives. The need is for a moral vanguard. In the Sri Lankan context, the
moral regeneration of rulers, parents, teachers and priests should be on the
top of the agenda, to overcome the degeneration, which is omnipresent in every
sphere of society.
Thus, Lord Buddha has pointed out that the Law of Conditioned Co-genesis,
covers all activities in the world and is a universal law. In explanation, he
stated that whether the Buddha’s come into being or not, this law remains
eternal. To learn and be convinced of this law, enables a person to eliminate
personal sorrow but also eliminate the evils in society and the way to achieve
them is spelt out in the teaching.
The Buddha summarised the basis of this doctrine to a simple four line
stanza:
When this is, this is (imasmim sati, idam hoti)
This arising, this arises
(imassuppada, idam uppajjati)
Where this is not, this is not
(imasmim asati, idam na hoti)
This not arising, this does not arise (imassa nirodha, idam nirujjati)
(Concluded)
No heed to outcry of the poor during demolition drives
Notices are hardly issued in advance and middlemen are not held accountable |
‘Systematic removal’ of shelter of the
poor criticised
BBMP identifies 800 sites for demolition
in the city
BANGALORE: The Bruhat Bangalore Mahanagara Palike (BBMP) may be
pleased with itself for the rigorous demolition drive that it has taken
up over the past three weeks, but those who have been displaced say
that the system is “severely flawed”, for notices are hardly ever
issued in advance and middlemen are never held accountable, making
these drives “anti-poor”.
Members of the Bahujan Samaj Party (BSP) and organisations such as
the staged protests last week to condemn
the “systematic removal” of shelter of the poor by the Bangalore
Development Authority (BDA) and the BBMP.
Let’s take for example, one of the biggest demolitions of last week
at Kushalnagar in Kadugondanahalli, where the BBMP claims to have
demolished over 63 houses illegally built on the raja kaluve. This area
is mainly Muslim-dominated, with people from a lower economic
background, who work as porters or construction workers.
Residents say they were taken by surprise when the demolition squad
arrived. “Only 20-odd houses have been taken down, and about 200 people
have been displaced,” says Kannan, a social worker in that area. “The
houses that are actually blocking the raja kaluve are ‘pucca’
structures, which the BBMP will not demolish,” he says, pointing to a
house that is built across the main stormwater drain. “Areas on Tannery
Road have been given notices for a January demolition, but we were
not,” complains a displaced resident.
They also question the illegality of the land. “We have water and
electricity connections given to us by the government, so how can it be
illegal?” asks a resident.
Like many “unclaimed” pieces of land often usurped by middlemen and
leased out to unsuspecting people, the residents here paid one
Sirabullah, who even gave them documents for the land in return for
money many years ago. The person is question, they say, has long run
away.
After the demolition, many families put up temporary tents on either
side of the drain. “We wanted a shelter till we could make alternative
living arrangements, but the police came and took the tents down while
we were at work,” says Kamal, a displaced resident.
Meanwhile, the civic body has identified almost 800 sites in the
city for demolition, of which 50 per cent have been complete, and 40
per cent of the raja kaluve’s encroachments have been taken out.
Issac Selva of the Slum Jana Andolana, Karnataka, says that the BBMP
demolition in BTM Layout on October 30 was a result of the lack of
coordination between BBMP and the Karnataka Slum Clearance Board. “Two
years ago, the BBMP had issued a memorandum to the slum board asking
for them to declare the slum in question, but that never happened,” he
says. “The BBMP demolished it recently calling it illegal,” he adds.
According to Mr. Selva slums hardly “encroach” the raja kaluve, but they are removed so the “city looks clean”.
In a place like Kalasipalyam, where business is intense and quick,
and small shops at the bus-stop sustain the livelihoods of many
families, over 300 small shops have been taken down to build a bigger
bus-stop last week.
“We don’t deny that the area could do with a bus-stop, but they gave us no notice,” says Kamal, whose shop was demolished.
The Grace
“WAIT”
Once Buddha was walking from one town to another town with a few of his followers. This was in the initial days.
While they were traveling, they happened to pass a lake. They stopped there and Buddha told one of his disciples,
“I am thirsty. Do get me some water from that lake there.” The disciple walked up to the lake. When he reached it,
he noticed that right at that moment, a bullock cart started crossing through the lake. As a result, the water became
very muddy, very turbid. The disciple thought, “How can I give this muddy water to Buddha to drink!” So he came
back and told Buddha, “The water in there is very muddy. I don’t think it is fit to drink.” After about half an hour,
again Buddha asked the same disciple to go back to the lake and get him some water to drink.
The disciple obediently went back to the lake. This time he found that the lake had absolutely clear water in it.
The mud had settled down and the water above it looked fit to be had.
So he collected some water in a pot and brought it to Buddha.
Buddha looked at the water, and then he looked up at the disciple and said, “See what you did to make the water clean.
You let it be…. and the mud settled down on its own – and you got clear water.
Your mind is also like that! When it is disturbed, just let it be. Give it a little time. It will settle down on its own.
You don’t have to put in any effort to calm it down. It will happen. It is effortless.”
What
did Buddha emphasize here? He said, “It is effortless.” Having ‘Peace
of Mind’ is not a strenuous job; it is an effortless process! Just wait
to Settle.
The Bahujan Samaj Party must Just wait to Settle
. Give it a little time. See what you should do to Transform the Society.‘BJP has neglected flood victims and relief work’ |
‘Crop damage assessment unscientific’
Bahujan Samaj Party has accused the Bharatiya Janata PartyThe BJP
had lost the moral authority to rule the State as its leaders appeared
to be fighting amongst themselves for power.
Describing the assessment of crop damage in the recent floods as
unscientific and incorrect, BSPdemanded that the State
Government revise its findings. He said the Government had estimated
the crop damage at Rs. 18,600 crore, while the actual loss had been
nearly Rs. 30,000 crore.
The loss of maize alone accounted for around Rs. 8,000 crore, after
which came paddy (Rs. 6,000 crore). Horticultural crops worth Rs. 3,000
crore too had been damaged, it claimed.
On the compensation payable to the flood-affected people, BSP said the Union Government was still following old norms framed
during British rule. “Under these, the Government is giving only Rs.
800 an acre as compensation for dryland and Rs. 1,600 for irrigated
land. This amount is too inadequate to compensate for the losses,” it
said.
The only way to provide better compensation was either to declare
the floods a natural calamity or make the necessary amendments in the
rules governing award of compensation.
Referring to the Union Government’s proposal to amend the National
Food Security Act, it said essential food items should be included in
the Act, and it should be ensured that they were sold through the
public distribution system.
‘Help from private agencies should be channelled through Government’ |
Bangalore: On what basis did some families in the flood-hit
districts of north Karnataka get a compensation of Rs. 1,500 for a
destroyed house, while others got up to Rs. 30,000 even when the nature
of construction and extent of built area was equal?
Discrepancies
Caste discrimination was at the root of many such discrepancies in
rehabilitation work in Bijpur, Bellary, Gulbarga and other districts,
alleged persons from these areas in their testimonies at a public
hearing organised by Bahujan Samaj Party
here on Saturday.
They listed discriminations of various kinds: in compensation given
for destroyed houses and crops, restricted access to gruel centres,
barring entry into rehabilitation centres when they are in religious
places such as temples, and so on. “They give money to those who have
got it once, leaving out poor people like me,” said Durgamma from
Hospet taluk in Bellary district.
Kamala Bai from Karjol in Bijapur district said the SC/STs and the
poor got a raw deal even though the former Minister Govind Karjol
hailed from her village.
P. Ramesh from Bijapur alleged that the district administration had used the floods as an excuse to demolish two slums.
“Rather than help rebuild our houses, whatever remained our houses was destroyed without any notice,” he said.
BSP, objected to the rehabilitation
work being done through maths and other religious organisations as it
led to caste discrimination. He demanded that help for rehabilitation
from private agencies be channelled through the Government. Justice
A.J. Sadashiva, who heads the panel set up to probe discrimination
against the Scheduled Castes, said that problems in rehabilitation
should be corrected rather than stopped.
Barriers
He said that caste barriers should be done away with while
rebuilding villages and people from various castes should not be
segregated in allotment of houses and sites.