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Uttar Pradesh Chief Minister and Bahujan Samaj Party chief Mayawati
|Tehri Hydro Development Corp to set up plant in UP|
Tehri Hydro Development Corporation Ltd (THDCL) will set up a 30-Megawatt (Mw) power plant in Jhansi district of Uttar Pradesh.
The power-starved state today signed
an Implementation Agreement with THDCL for the Dhukwan Hydro Electric Project.
The agreement was signed by UP energy
secretary and UP Power Corporation Ltd (UPPCL) CMD Navneet Sehgal and THDCL
Director (technical) S K Shukla.
The cost of the project, which would
be completed in three years, will be Rs 150 crore and borne by THDCL.
It is proposed downstream of the Mata
Tila dam on the Betwa river. The project will utilise the reservoir created by
Dhukwan dam to generate 120 million units of electricity annually.
The project was hanging fire since
long and the Uttar Pradesh irrigation department had long back carried out a
positive feasibility study.
Sehgal said it would not only aid
power generation efforts of the state but also provide employment opportunities
in the impoverished Bundelkhand region.
“We are preparing a fresh detailed
project report (DPR) and carrying out hydrological studies related to the
project. Other technical specifications will also be added. We hope that the
DPR is approved by May 2010 so that the actual work on the plant can begin,” he
The total power generated would be
utilised by Uttar Pradesh and the project involves no rehabilitation,
resettlement and environment impact.
THDCL is a joint venture between the
Centre and the state government in the ratio of 75:25. By 2017, the state
government is planning to ramp up power generation capacity by 25,000 Mw with
the help of private sector.
power projects in the public-private partnership mode have been proposed, while
others like Bara and Karchhna thermal power projects are underway in
Jaypee Group is setting up these two projects and the company has already
ordered for machinery and equipment for the plants
The Congress will face stiff
competition from parties like the Bahujan Samaj Party, which will probably lead
to the rise of the lower income group.
Mayawati has entered Maharashtra with
most of the suburbs of Mumbai like Mulund, Kandivali etc hosting her party’s
candidates. Just like a liberal party’s loss in
will also witness a renaissance of sorts, with lower, right winged parties
|Shiromani Akali Dal (SAD) – Bharatiya Janta party (BJP) Alliance||
|Thursday, 03 September 2009|
Enemies make you stronger and allies make you weaker
And now, SAD and BJP combine also gets humiliated by
For every alliance, ideology
If SAD wants to bring all Sikhs under one flag then that flag should not be co-handled by BJP.
BJP would die a natural death in Punjab.
And there is no such gain in having a collaboration with right-wing BJP.
Let the sense prevail.
ALMOST EVERY FRAUD involves
sending “CASH” money to a
ABSOLUTELY DO NOT send any money
Always deal ONLY locally by meeting
the seller/buyer in person.
READ and UNDERSTAND the methods used
by Fraudsters in the link above.
by Phrabhavanaviriyakhun (Phadet Dattajeevo)
ONLINE TRAINING ON PRECEPTS AND TRADE-69
Buddhists often tend to disregard economics completely, because the
monastic way of life idealized by Buddhism is economically very minimalist.
Such neglect of comment concerning economic values is not warranted, however,
because the Buddhist scriptures are in fact rich with advice from the Buddha
regarding sound economic values — and they are applicable to monastic and lay
The availability of teachings, is not, however, the only reason
Buddhists should take an interest in economics. Of all the reasons for
compiling a treatise in Buddhist economics, the most pressing reason Buddhists
have to sit up and take notice of economic issues is because if we don’t, abuse
of economic principles will continue to escalate conflict in the world. The
whole history of our planet from ancient times until now has been punctuated by
wars — whether they be world wars or more localized ones — and as Buddhists
see it, the outbreak of war can usually be traced back to financial strife, or
else problems of the abuse of economic knowledge. However, once war breaks out,
the nature of the problem is often distorted to make it look as if it is a
problem of religious or ethnic conflict.
In the West we are accustomed to feeling a sense of relief when we
hear that the economy is booming — however, we sometimes fail to realize what
those economic figures actually reflect in terms of quality of life.
Ironically, all it takes for a country to be considered economically strong is
for its economic figures to look good. If every household in a certain country
or society were wealthy, of course that country or society would have good
economic figures to show for itself. In
the population are economically poor. It is only a small minority of population
who are wealthy — thus, how can
economically strong? If you want to have an accurate picture of the economy of
any country, you have to take a long hard look at the wealth of the majority –
not just at the collective figures. It is the economic status of the majority
which most accurately reflects the true economic state of that country or
Economic values in Buddhism are concerned with quality of life. But
in Buddhism we define quality of life not only in terms of material comfort,
but also in terms of mental wellbeing and ultimately liberation of the mind
from negative latent tendencies. Thus, value is put on sometimes quite abstract
qualities. As in the words of the Buddhist nun, Kuhn Yay Ratana Upasika Chandra
Khonnokyoong who founded Wat Phra Dhammakaya in
“with a well-trained group of
people in front of me ready to work for good in society, I fell that I am
already a multimillionnaire — because even if I were to have ten million, I
could still not guarantee being able to train up such a group.”
Contrary to popular opinion, the Buddha
never prohibited wealth — but he did prohibit poverty. Happiness appropriate
to a householder (A.ii.69) includes ownership [atthisukha], enjoyment [bhogasukha],
freedom from debt [ananasukha] and blamelessness [anavajjasukha].
Buddhism praises contentment [santu.t.thi] and limited desires [appicchata]
but not poverty. What is important as a Buddhist, however, in the economic
process, whether one is earning, saving or using money, is that one should
never compromise one’s principles. Once wealthy, as a Buddhist one should use
one’s wealth in a way that supports a wholesome aim in life — not to fritter
away money away aimlessly or in a way that leads to further proliferation of
defilements of greed, hatred or delusion in the mind. It is not to say that
riches cannot buy happiness — but riches used aimlessly may create more damage
than good. Riches, if they are to bring happiness, must be applied to support
the emergence of higher spiritual values — especially virtues and virtuous
people — which according Buddhist economics have more value than anyone can
put a price on.
Originally this book was intended to deal solely with Buddhist
Economics, however after the warlike events of 11 September 2001, the present
author would like to extend the scope of this book to show how the build-up of
economic tensions can be blamed for these sort of incidents. ( to be Contd)
is lost nothing is lost
PRESUMPTIVE HEALTH PROTECTION (IJPHP)
Uses : Black pepper oil can be used to help in the treatment of
pain relief, rheumatism, chills, flu, colds, increase circulation, exhaustion,
muscular aches, physical and emotional coldness, nerve tonic and fevers. It
furthermore increases the flow of saliva, stimulates appetite, encourages
peristalsis, tones the colon muscles and is a general digestive tonic.
Sometimes it is used in place of cubebs for gonorrhoea. As a gargle it is
valued for relaxed uvula, paralysis of the tongue. On account of its stimulant
action it aids digestion and is especially useful in atonic dyspepsia and
turbid condition of the stomach. It will correct flatulence and nausea. It has
also been used in vertigo, paralytic and arthritic disorders. It has also been
advised in diarrhoea, cholera, scarlatina and in solution for a wash for tinea
capititis. Externally it is used for its rubefacient properties and as a local
application for relaxed sore throat and some skin diseases. Its oleoresin has
bacteriostatic and fungistatic properties.
Health is lost something is lost
ONLINE TRAINING ON BUDDHISM FOR CHILDREN-30
The Monkey King and the Water Demon
Once upon a time, far away in a deep forest,
there was a nation of 80,000 monkeys. They had a king who was unusually large,
as big as a fawn. He was not only big in body, he was also ‘large in mind’.
After all, he was the Bodhisatta - the Enlightenment Being.
One day, he advised his monkey nation by
saying, “My subjects, there are poisonous fruits in this deep forest, and
ponds possessed by demons. So if you see any unusual fruit or unknown pond, do
not eat or drink until you ask me first.” Paying close attention to their
wise king, all the monkeys agreed to follow his advice.
Later on, they came to an unknown pond. Even
though they were all tired out and thirsty from searching for food, no one
would drink without first asking the monkey king. So they sat in the trees and
on the ground around the pond.
When he arrived, the monkey king asked them,
“Did anyone drink the water?” They replied, “No, your majesty,
we followed your instructions.” He said, “Well done.”
Then he walked along the bank, around the
pond. He examined the footprints of the animals that had gone into the water,
and saw that none came out again! So he realized this pond must be possessed by
a water demon. He said to the 80,000 monkeys, “This pond is possessed by a
water demon. Do not anybody go into it.”
After a little while, the water demon saw that
none of the monkeys went into the water to drink. So he rose out of the middle
of the pond, taking the shape of a frightening monster. He had a big blue
belly, a white face with bulging green eyes, and red claws and feet. He said,
“Why are you just sitting around? Come into the pond and drink at
The monkey king said to the horrible monster,
“Are you the water demon who owns this pond?” “Yes, I am,”
said he. “Do you eat whoever goes into the water?” asked the king.
“Yes, I do,” he answered, “including even birds. I eat them all.
And when you are forced by your thirst to come into the pond and drink, I will
enjoy eating you, the biggest monkey, most of all!” He grinned, and saliva
dripped down his hairy chin.
But the monkey king with the well-trained mind
remained calm. He said, “I will not let you eat me or a single one of my
followers. And yet, we will drink all the water we want!” The water demon
grunted, “Impossible! How will you do that?” The monkey king replied,
“Each one of the 80,000 of us will drink using bamboo shoots as straws.
And you will not be able to touch us!”
Of course, anyone who has seen bamboo knows
there is a difficulty. Bamboo grows in sections, one after another, with a knot
between each one. Any one section is too small, so the demon could grab the
monkey, pull him under and gobble him up. But the knots make it impossible to
sip through more than one section.
The monkey king was very special, and that is
why so many followed him. In the past, he had practiced goodness and trained
his mind with such effort and attention, that he had developed very fine
qualities of mind. This is why he was said to be ‘large in mind’, not because
he simply had a ‘big brain’.
The Enlightenment Being was able to keep these
fine qualities in his mind, and produce a very unlikely event - a miracle.
First, he took a young bamboo shoot, blew through it to make the knots
disappear, and used it to sip water from the pond. Then, amazing as it may
sound, he waved his hand and all the bamboo growing around that one pond lost
their knots. They became a new kind of bamboo.
Then, all his 80,000 followers picked bamboo
shoots and easily drank their fill from the pond. The water demon could not
believe his green eyes. Grumbling to himself, he slid back under the surface,
leaving only gurgling bubbles behind.
The moral is: “Test the water before jumping in.”
A BLUE PRINT FOR LIFE
THE WAY OF BIRTH AND DEATH
In life, some people understand
nothing but eating,
making merry or struggling for fame and per-
sonal gain. They
are as lacking in consciousness as a walk-
ing corpse. They
have no idea of what to seek for themselves
in life or how to
prepare for the hereafter. They just muddle
along one day at a
time. One must understand how to
live before one
understands how to die. The Dhamma seeks
to make us familiar
with life and death. We need to change
the old negative
mindsets that make us avoid talking about
such as life and death. Then we should adopt
attitude toward life and death by practicing and
Dhamma. Our lives will truly be happy only if
we can deal with
the attainment of liberation of life and death.
A Permanent Online
International Seminar on Buddhism and Buddhist Heritage of Jambudvipa that is
the Great Prabuddha Bharath
Geneva-based International Coalition for the Advancement of Religious and
Spirituality (ICARUS) has bestowed “The Best Religion in the World” award
this year on the Buddhist Community.
special award was voted on by an international round table of more than 200
religious leaders from every part of the spiritual spectrum. It was fascinating
to note that many religious leaders voted for Buddhism rather than their own
religion although Buddhists actually make up a tiny minority of ICARUS
membership. Here are the comments by four voting members: Director of Research
for ICARUS Jonna Hult, said “It wasn’t a surprise to me that Buddhism won Best
Religion in the World, because we could find literally not one single instance
of a war fought in the name of Buddhism, in contrast to every other religion
that seems to keep a gun in the closet just in case God makes a mistake. We
were hard pressed to even find a Buddhist that had ever been in an army.
people practise what they preach to an extent we simply could not document with
any other spiritual tradition.” Tribune de Geneve
Precepts (Character, morality
self-discipline) is lost everything is lost
Gerund is a verbal noun; that is, a
verb functioning as
substantive or noun. Gerund is formed by adding the
tvā, tvāna, tūna, tya, and ya to a verbal root or
karitvā or katvā, katvāna, katūna, kariya,
kayya, = having done, after doing.
pa+tvā = pativā, pitvā etc. = having drunk,
gantvā, gamitvā, gamya, or gamma = having
dā+tvā = datvā, datitvā, etc.= having given, after giving.
Thaptvā (ṭhā) =
seting aside, except.
Paṭṭhāya (ṭhā) =
having gone forward; or starting
beginning with etc.
Sañcicca (cit) =
having intended,; or intentionally.
Upādāya (dā) = having grasped; or firmly holding to,
to, because of , due to,
dependent upon etc.
(rabh) = having begun
with, or referring to,
(dhā) = having put
together; or with
account of etc.
(dis) = having
pointed out; or in the name
Anvays (i) = having gone
after, or behind, after,
(si) = having
lied on; or leaning on,
` or nearly.
(vini)+ya = having
abandoned, giving up, etc
(gam) = having come, or
owing to, relating
by means of, concerning, etc.
Nīvaranaṁ mental hinderance.
Pañcanīvaranāni = five mental hinderances or obstacles.
Vyāpada = Ill-will.
Thīnamiddha = Thīna +middha =
sloth and torpor
Uddhaccakukkucca = Distraction and worry.
Vicikicchā = skeptical doubt.
Apāya = world of misery.
Tatheva = likewise, similarly
Domanassaṁ = frustration, depression, sadness
Abhijjhā = covetousness
Paṭivinodetvā = having overcome
; (from tiṭṭhati)
= having stood
= having arisen, produced
Yojeti = to urge urge, to combine, mix, apply
Chattino = holders of umbrella
Ādāya = after perpetrating
Yojia = inducing
Likhitvā = having inscribed
Bujjjitvā = after discovering.
Gahetvā = having held
Note: yo/yā = whatever; sā/tā = that