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
TENTATIVE PROGRAMME-DAY 1
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
Plenary Session-I
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
TENTATIVE PROGRAMME-DAY 2
Sunday 31st January ‘2010
08.00
am.
Breakfast
08.30
am.
Buddha Puja
Plenary Session-II
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
Plenary Session-III
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
Plenary Session-IV
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
Though
a lotus flower grows in the murky water, it breaks the surface and fragrantly
blooms. Thus the wise are born in worldly society yet they rise above it and
realize Nibbana - The Buddha.
Be
a Lotus Flower; follow The Buddha’s Five Precepts and Eightfold
Path.
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.
- Theravada
is the single remaining representative of the Early Buddhist Schools of
Indian Buddhism. Theravada is now practiced mainly in Sri Lanka,
Myanmar, Thailand, Cambodia,
and Laos. - Another prominent Nikaya school was the Sarvastivada,
and much of its doctrine was incorporated into Tibetan Buddhism. It included one of the main
branches of Indian Abhidhanmma that was instrumental in the
creation of the Yogacara doctrine. Its system of monastic rules Vinaya
is still used in Tibetan Buddhism and has also been
influential in monastic Chinese Buddhism.
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:
- Mādhyamaka (Middle Way), a Mahāyāna tradition
popularized by Nāgārjuna and Aśvaghoṣa. - Yogācāra (Consciousness Only), founded by Asaṅga
and Vasubandhu.
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.
Asoka and
the Mauryan Empire
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.
Graeco-Bactrians, Sakas and Indo-Parthians
Menander
was the most famous Bactrian king. He ruled from Taxila and later from Sagala (Sialkot ). He rebuilt
Taxila (Sirkap)
and Pushkalavati. He became Buddhist and remembered in Buddhists records due to
his discussions with a great Buddhist philosopher in the book Milinda
Panha.
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
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.
The Pala and Sena era
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
Dhamma masters
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.
Revival of Buddhism in India
Anagarika Dharmapala and the Maha Bodhi Society
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.
Bengal Buddhist Association
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.
Tibetan Buddhism
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.
Aboriginal Inhabitants of Jambudvipa, that is, the Great Prabuddha
Bharathians (Scheduled Caste) Buddhist movement
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.
Vipassana movement
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:
1.
Alms giving
2.
Morality
3.
Unselfishness
4.
Integrity
5.
Gentleness
6.
Self-restraint
7.
Non-anger
8.
Non-violence
9.
Patience
10.
Agreeability
The Leaders as Mediators
As leaders, they demonstrated
both skills in mediation and impartiality in judgment, showed their ability to
resolve problems and arguments.
Hence
Jagatheesan Chandrasekharan suggested “…..Let all
of us request His Excellency the first Pacific president-barack-obama 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 to celebrate next (27-May 2010)Buddha Jayanthi at White House and other capitals of the world to spread the
message of non-violence and peace by chanting relevant gathas by Maha theras
for the happiness and welfare of all…..”
MAHINDA 
welcomed the same by saying “…..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 FINDING 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 … “
Venerable Ananda Bhante of
Mahabodhi Loka Shanti Vihara, Bangalore suggested to appeal all the Buddhist
organizations in general and Americans in particular to make a request to White
House to Celebrate Buddha Jayanthi on 27th May 2010. Accordingly
emails are being sent to all Buddhist organizations through the world.
Similar suggestion was made by
Sashikanth Chandrasekharan from Cleveland .
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.
Their governments are likely to
make the suggestion to the Pacific
President in the U.S.
This is true of India as
well despite the fact
that India
has a Buddhist symbol as its national emblem and Buddha
Dhamma Chakra embedded on its national flag. There are many Indian
nationals in the Obama administration including the White House. They will also
support the idea.
The memorable Tokyo speech of the U.S. President provides
an excellent
background to make the case for a White House celebration of Buddha
Jayanti. Obama will most certainly get a hearing for the Buddha
Jayanti proposal from leaders like Dalai Lama, the Chinese Buddhist
leader Ven Hsing Yun. Buddhist activist Richard Gere the famous actor,
and Buddhist Professor Robert Thurman and others. I am very optimistic
that with their voicing support, the White House celebration of Buddha
Jayanti on May 27, 2010 would be a done deal.
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
Let
us make our appeals to His Holiness Dalai Lama 
, Chinese Buddhist
leader
Venerable
Hsing Yun
,
|
Budddhist activist Richard Gere the famous actor |
and others for voicing their support for celebration of Buddha Jayanthi at White
House on May 2010
Therefore
I request you in general and American in particular to kindly take steps from
your end to request His Excellency President Barack Obama to celebrate Buddha’s Birthday on 27th
May 2010 at white house. Let us not miss this golden opportunity where His
Excellency started celebrating Dipavali and Guru Nanak Birthday at White House
in the interest of peace, happiness and welfare of entire people.
Effective implementation of e-governance in Uttar Pradesh: Mayawati to officers
Lucknow: Emphasising 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.
“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.
(C.M. Information Campus)
Information & Public Relations Department, U.P.
Naseemunddin Siddiqui releases special
‘Shakeel Badauni Number’ of Urdu Monthly Naya Daur
Lucknow: 23 December 2009
U.P. Senior Cabinet Minister Mr. Naseemunddin Siddiqui
said that the present Government was doing all possible efforts
to promote Urdu language and linking it with employment. He
said that with a view to encourage Urdu writers and litterateurs,
the Government was giving awards on the publication of their
writings. Besides, the Urdu poets and students were also being
provided financial assistance by Urdu Academy and Fukhruddin
Ali Ahmad Committee. He said that the U.P. Chief Minister Ms.
Mayawati was fully committed for the development of Urdu.
Keeping this in view, the Government had increased the budget
of Urdu Academy for the first time. Besides, the students were
also being encouraged for research in Urdu, he added.
Mr. Siddiqui was releasing the ‘Shakeel Badauni Special
Number’ of Urdu monthly ‘Naya Daur’ published by Information
and Public Relations Department, U.P. here today at Suchna
Bhawan. He said that nearly each and every aspect of Shakeel
Badauni’s personality and works had become a part of this
special number. The gazals and film songs of Shakeel Badauni
were popular even today and his classical poetry had found a
special place in this number, he added.
The Cabinet Minister said that many famous poets, who
belonged to U.P. had given the message of love and brotherhood
through their genres. He said that the Urdu lovers and research
students would definitely become inspired by this special number
published on Shakeel Badauni, who also belonged to U.P. He
appreciated the efforts of Information Department, especially the
officers related to Naya Daur for publication of special numbers
on several litterateurs and poets.
The Media Advisor to C.M. and Chairman, Science and
Technology Council Mr. Mohd. Zameel Akhtar, while presiding
over the programme, said that in future efforts should be made
for publishing at least one special number on famous poets/
litterateurs in a year, so that Urdu literature and language could
be developed and the younger generation could get inspired from
the life and works of these poets/litterateurs. He said that the
present Government was making all efforts to give Urdu its due
place for which it had taken historic decisions which were never
given a thought by the pervious governments. He congratulated
the Information Department for the publication of this special
number successfully.
Addressing the programme, Additional Cabinet Secretary
Mr. Vijay Shankar Pandey said this special number based on
personality and works of Shakeel Badauni would become a
milestone for Urdu lovers. He said that Urdu monthly Naya Daur
had a special identity among the magazines published by the
Government Departments. He said that Shakeel Badauni created
a new literary genre in film lyrics. He said that the special
number on Shakeel Badauni was a part of the series published by
Information Department form time to time on several famous
great persons, who served literature and society.
On this occasion, the famous poet Dr. Malik Zada Manzur
Ahmad appreciated the efforts of Information Department for the
publication of special number on Shakeel Badauni and said that
for the first time, the Government had increased the budget of
Urdu Academy and several awards and scholarships to promote
Urdu language and litterateurs. He remembered his meetings on
several occasions with Shakeel Badauni and said that he became
a separate identity among film lyricists.
Welcoming the guests, the Information Director Mr. Ajai
Kumar Upadhyaya discussed the contribution of Shakeel Badauni
for films and literature. He said that Information Department
would continue the efforts of publishing the special numbers on
famous poets and litterateurs as earlier. He appreciated the
efforts of editor of Naya Daur Dr. Wazahat Husain Rizvi and his
colleagues for brining out this special number on Shakeel
Badauni.
On this occasion, famous Urdu and Hindi poets, litterateurs
and teachers were present, besides eminent citizens.
********
CM requests to give opportunity to Justice P.D. Dinakaran
to put his own version in cases related with him
Natural justice being overlooked in the case of Justice Dinakaran
—Mayawati
CM writes letter to Prime Minister
Lucknow: 19 December 2009
The Uttar Pradesh Chief Minister Ms. Mayawati has written a letter
to the Prime Minister Dr. Manmohan Singh today 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. She said
that the theory of natural justice was being overlooked in his case,
which was not correct in any way. She said that he should be given an
opportunity to put his version in the cases related with him before
considering any action against him.
Ms. Mayawati said that this was a very important case and
demanded immediate intervention in this case. She said that according
to the theory of natural justice the accused person is given an
opportunity to put his version before taking any decision. She said that
the way Justice Dinakaran’s case was being handled was not justified,
as he was not being given any opportunity to put his version and
consider it with full seriousness, the action was being taken, which was
not correct.
The CM requested the Prime Minister that Mr. Dinakaran should be
given 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.
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.