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LESSON 44 ARHAT PART IX Ariya puggala KatthahÄri JÄtaka Pasenadi VidÅ«dabha 30 09 2010 FREE ONLINE eNÄlandÄ Research and Practice UNIVERSITY
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The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to haveā¦Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.
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Ā· KatthahÄri JÄtaka (No.7)
Brahmadatta, king of Benares, while wandering about in a grove, seeking for fruits and flowers, came upon a woman merrily singing as she gathered sticks. He became intimate with her, and the Bodhisatta was conceived then and there. The king gave the woman his signet ring, with instructions that if the child was a boy, he should be brought to the court with the ring. When the Bodhisatta grew up his playmates nicknamed him “No-father.” Feeling ashamed, he asked his mother about it and, on hearing the truth, insisted on being taken to the king. When confronted with the child, the king was too shy to acknowledge his parentage, and the mother, having no witness, threw the child into the air with the prayer that he should remain there if her words were true. The boy, sitting cross-legged in the air, requested the king to adopt him, which request was accepted, his mother being made queen consort. On his father’s death he became king under the name of KatthavÄhana.
The story was told to Pasenadi on his refusal to recognize the claim to the throne of VidÅ«dabha, his son by VÄsabha-KhattiyÄ (J.i.133ff; iv.148; DhA.i.349).
Perhaps the story has some connection with that of Dusyanta and SakuntalÄ, as given in the MahÄbhÄrata and later amplified by KÄlidÄsa in his drama.
Ā· Pasenadi
King of Kosala and contemporary of the Buddha. He was the son of MahÄ Kosala, and was educated at TakkasilÄ where, among his companions, were the Licchavi MahÄli and the Malla prince Bandhula. On his return home his father was so pleased with his proficiency in the various arts that he forthwith made him king. (DhA.i.338; for his genealogy see Beal: Records ii.2, n. 3).
As ruler, Pasenadi gave himself wholeheartedly to his administrative duties (*2) and valued the companionship of wise and good men (*3). Quite early in the Buddha’s ministry, (*4) Pasenadi became his follower and close friend, and his devotion to the Buddha lasted till his death.
(*2) E.g., S.i.74, 100; the Commentary (SA i.109f.) adds that the king tried to put down bribery and corruption in his court, but his attempt does not appear to have been very successful.
(*3) Thus he showed his favour to PokkharasÄdi and CankÄ«, by giving them, respectively, the villages of UkkatthÄ and OpasÄda free of all taxes. It is said that his alms halls were always open to everyone desiring food or drink (Ud.ii.6). Even after becoming the Buddha’s follower, he did not omit to salute holy men of other persuasions (Ud.vi.2).
(*4) According to Tibetan sources, Pasenadi’s conversion was in the second year of the Buddha’s ministry (Rockhill, p.49). We find the king referring to the Buddha, at their first meeting, as being young in years (S.i.69). Their first meeting and conversation, which ended in Pasenadi’s declaring himself an adherent of the Buddha, are recorded in the Dahara Sutta.
But Pasenadi’s conversion did not prevent him from extending his favour, with true Indian toleration, to the members of other religious orders. Mention is even made of a great animal sacrifice which he once prepared, but which he abandoned on the advice of the Buddha, whom he sought at Mallika’s suggestion (*5). He frequently visited the Buddha and discussed various matters with him (*6). The whole of the Third Samyutta (Kosala Saipyutta), consisting of twenty five anecdotes, each with a moral bias, is devoted to him. The topics discussed are many and varied. The Buddha and Pasenadi were equals in age, and their talks were, therefore, intimate and frank (*7).
(*5) S.i.75; for details see the MahÄsupina and Lohakumbhi JÄtakas. It is said (SA.i.111) that the king fell in love with a woman while riding round the city; on discovering that she was married, he ordered her husband to go, before sunset, and fetch clay and lilies from a pond one hundred leagues away. When the man had gone, the king ordered the gatekeepers to shut the gates early and not on any account to open them. The husband returned in the evening, and finding the gates shut, went to Jetavana, to seek protection from the king’s wrath. The king spent a sleepless night owing to his passion and had bad dreams. When the brahmins were consulted they advised a great animal sacrifice. The story is also found at DhA.ii.1ff., with several variations in detail.
(*6) It is said that he went three times a day to wait on the Buddha, sometimes with only a small bodyguard. Some robbers, knowing this, arranged an ambush in the Andhavana. But the king discovered the plot, of which he made short work.
(*7) Pasenadi was extremely attached to the Buddha, and the books describe how, when he saw the Buddha, he bowed his head at the Buddha’s feet, covering them with kisses and stroking them (M.ii.120). The Chinese records say (Beal,xliv) that when the Buddha went to TÄvatimsa, Pasenadi made an image of the Buddha in sandalwood, to which he paid honour. He was very jealous of the Buddha’s reputation, and put down with a firm hand any attempt on the part of heretics to bring discredit on him - e.g., in the case of SundarÄ« NandÄ. In the AggaƱƱa Sutta (D.iii.83f.), the Buddha explains why Pasenadi honours him. For Pasenadi’s own explanation as to why people honoured the Buddha even more than the king, see M.ii.123; see also A.v.65 ff. Pasenadi was also jealous of the reputation of the Order, and if anything arose which seemed likely to bring discredit on it, he took prompt steps to have the matter remedied - e.g., in the case of KundadhÄna and KumÄra Kassapa’s mother. Pasenadi’s palace overlooked the Aciravati, and when he once saw some monks sporting in the river in an unseemingly way, he made sure that the Buddha knew of it (Vin.iv.112). The story of the blind man and the elephant shows that he was anxious to justify the Buddha’s teaching as against that of other sects (SNA.ii.529).
On one occasion we find the Buddha telling him to eat less and teaching his nephew Sudassana (or Uttara) a verse on the advantages of moderation, to be repeated to the king whenever he sat down to a meal. This advice was followed and the king became slim.
S.i.81; DhA.iii.264f.; iv.6f.; the Samyutta Commentary (SA.i.136) states that the bowl out of which he ate (paribhogapÄti) was the size of a cartwheel. Pasenadi was always conscious of his own dignity - e.g., the incident with ChattapÄni; but see Vin.iv.157f., which probably refers to the same story.
Pasenadi’s chief consort was MallikÄ, daughter of a garland maker (see MallikÄ for details of her marriage with the king). He loved her dearly and trusted her judgment in all things. When in difficulty he consulted her, realizing that her wisdom was greater than his own (E.g., in the AsadisadÄna). There is an account given (S.i.74) of Pasenadi seeking a confession from her that she loved him more than her own soul (attÄ) as a confirmation of their mutual trust. But the queen was pious and saw into the reality of things, and declared that nothing was dearer to her than her own soul. Piqued by this answer, Pasenadi sought the Buddha, who comforted him by explaining the true import of MallikÄ’s words. On another occasion, Pasenadi expressed to the Buddha his disappointment that MallikÄ should have borne him a daughter instead of a son; but the Buddha pointed out to him that there was much, after all, to be said for daughters (S.i.83).
MallikÄ predeceased Pasenadi (A.iii.57); he had also other wives, one of them being the sister of BimbisÄra, (*14) and another UbbirÄ«. The Kannakatthala Sutta (M.ii.125) mentions two others who were sisters: SomÄ and SakulÄ. (*16)
(*14) DhA.i.385; Pasenadi’s relations with BimbisÄra were very cordial. BimbisÄra had five millionaires in his kingdom - Jotiya, Jatila, Mendaka, Punnaka and KÄkavaliya - while Pasenadi had none. Pasenadi therefore visited BimbisÄra and asked for one to be transferred to him. BimbisÄra gave him DhanaƱjaya, Mendaka’s son, and Pasenadi settled him in SÄketa (DhA.i.385ff).
(*16) In the Samyutta NikÄya (v. 351), the king’s chamberlains, Isidatta and PurÄna, speak of his harem. When he went riding in the park he took with him his favourite and lovely wives on elephants, one before and one behind. They were sweetly scented - “like caskets of scent” - and their hands were soft to the touch.
It is stated that Pasenadi wished to associate himself with the Buddha’s family so that their relationship might be even closer. For seven days he had given alms to the Buddha and one thousand monks, and on the seventh day he asked the Buddha to take his meals regularly at the palace with five hundred monks; but the Buddha refused the request and appointed Ananda to take his place. Ananda came daily with five hundred others, but the king was too busy to look after them, and the monks, feeling neglected, failed to come any more, only Ananda keeping to his undertaking. When the king became aware of this he was greatly upset, and determined to win the confidence of the monks by marrying a kinswoman of the Buddha. He therefore sent messages to the SÄkiyan chiefs, who were his vassals, asking for the hand of one of their daughters. The SÄkiyans discussed the proposition in their Mote-Hall, and held it beneath the dignity of their clan to accede to it. But, unwilling to incur the wrath of their overlord, they sent him VÄsabhakhattiyÄ, daughter of MahÄnÄma and of a slave woman, NÄgamundÄ. By her, Pasenadi had a son VidÅ«dabha. When the latter visited Kapilavatthu, he heard by chance of the fraud that had been practised on his father and vowed vengeance. When he came to the throne, he invaded the SÄkiyan territory and killed a large number of the clan without distinction of age or sex (DhA.i.339ff.; J.i.133f.; iv.144ff). It is said that when Pasenadi heard of the antecedents of VÄsabhakhattiyÄ, he withdrew the royal honours, which had been bestowed on her and her son and reduced them to the condition of slaves. But the Buddha, hearing of this, related to Pasenadi the KatthahÄrika JÄtaka, and made him restore the royal honours to the mother and her son.
Mention is made of another son of Pasenadi, named Brahmadatta, who entered the Order and became an arahant.
ThagA.i.460; the Dulva says that Jeta, owner of Jetavana, was also Pasenadi’s son (Rockhill, p.48).
Pasenadi’s sister, KosaladevÄ«, was married to BimbisÄra. MahÄkosala gave her a village in KÄsi as part of her dowry, for her bath money. When AjÄtasattu killed BimbisÄra, KosaladevÄ« died of grief, and Pasenadi confiscated the KÄsi village, saying that no patricide should own a village which was his by right of inheritance. Angered at this, AjÄtasattu declared war upon his aged uncle. At first, victory lay with AjÄtasattu, but Pasenadi had spies who reported to him a plan of attack suggested by the Thera Dhanuggaha Tissa, in the course of a conversation with his colleague Mantidatta, and in the fourth campaign Pasenadi took AjÄtasattu prisoner, and refused to release him until he renounced his claim to the throne. Upon his renunciation, Pasenadi not only gave him his daughter VajirÄ in marriage, but conferred on her, as a wedding gift, the very village in dispute (J.ii.237, 403; iv.342f).
Three years later, VidÅ«dabha revolted against his father. In this he was helped by the commander in chief, DÄ«ghakÄrÄyana, nephew of Bandhula. Bandhula, chief of the Mallas, disgusted with the treachery of his own people, had sought refuge with his former classmate, Pasenadi, in SÄvatthi. Bandhula’s wife, MallikÄ, bore him thirty two sons, brave and learned. Pasenadi, having listened to the tales of his corrupt ministers, contrived to have Bandhula and all his sons killed while they were away quelling a frontier rebellion. Bandhula’s wife was a devout follower of the Buddha’s faith, and showed no resentment against the king for this act of treachery. This moved the king’s heart, and he made all possible amends. But DÄ«ghakÄrÄyana never forgave him, and once when Pasenadi was on a visit to the Buddha at Medatalumpa (Ulumpa), leaving the royal insignia with his commander in chief, DÄ«ghakÄrÄyana took advantage of this opportunity, withdrew the king’s bodyguard, leaving behind only one single horse and one woman servant, hurried back to the capital and crowned VidÅ«dabha king. When Pasenadi heard of this, he hurried on to RÄjagaha to enlist AjÄtasattu’s support; but as it was late, the city gates were closed. Exhausted by his journey, he lay down in a hall outside the city, where he died during the night.
When AjÄtasattu heard the news, he performed the funeral rites over the king’s body with great pomp. He wished to march at once against VidÅ«dabha, but desisted on the advice of his ministers (M.ii.118; MA.ii.753ff.; DhA.i.353ff.; J.iv.150ff).
Pasenadi had a sister, SumanÄ, who was present at his first interview with the Buddha and decided to enter the Order, but she delayed doing so as she then had to nurse their aged grandmother. Pasenadi was very fond of his grandmother, and was filled with grief when she died in her one hundred and twentieth year. After her death, SumanÄ became a nun and attained arahantship (ThigA.22; S.i.97; A.iii.32). The old lady’s possessions were given over to the monks, the Buddha giving special permission for them to be accepted (Vin.ii.169).
Among the king’s most valued possessions was the elephant Seta (A.iii.345); he had two other elephants, Bhadderaka (or PÄveyyaka) (DhA.iv.25) and PundarÄ«ka (Ibid., ii.1). Mention is also made (J.iii.134f ) of a pet heron which lived in the palace and conveyed messages. Tradition says (SA.i.115; J.i.382ff ) that Pasenadi had in his possession the octagonal gem which Sakka had given to Kusa. He valued it greatly, using it as his turban jewel, and was greatly upset when it was reported lost; it was, however, recovered with the help and advice of Ananda. The JÄtaka Commentary records that Pasenadi built a monastery in front of Jetavana. It was called the RÄjakÄrÄma, and the Buddha sometimes stayed there (J.ii.15). According to Hiouen Thsang, Pasenadi also built a monastery for PajÄpati GotamÄ« (Beal, Records ii.2).
Pasenadi’s chaplain, Aggidatta had originally been MahÄkosala’s chaplain. Pasenadi therefore paid him great respect. This inconvenienced Aggidatta, and he gave his wealth to the poor and renounced the world.
DhA.iii.241ff.; SNA. (580) says that BÄvarÄ« was MahÄkosala’s chaplain and Pasenadi studied under him. When Pasenadi came to the throne, BÄvarÄ« declared his wish to leave the world. The king tried to prevent him but failed; he did, however, persuade BÄvarÄ« to live in the royal park. BÄvarÄ«, after staying there for some time, found life in a city uncongenial. The king thereupon detailed two of his ministers to establish a suitable hermitage for BÄvarÄ«.
Pasenadi’s minister, Santati, who was once allowed to reign for a week in the king’s place as reward for having quelled a frontier dispute, gave his wealth to the poor and renounced the world like Aggidatta (DhA.iii.28ff). The king was always ready to pay honour to those who had won the praise of the Buddha, as in the case of KÄnÄ (Ibid., ii.150ff), Culla Eka SÄtaka (Ibid., iii.2ff ) or AngulimÄlÄ (M.ii.100); on the other hand, he did not hesitate to show his disapproval of those who disregarded the Buddha’s teaching - e.g., Upananda (S.i.153f).
Pasenadi liked to be the foremost in gifts to the Buddha and his Order. This was why he held the AsadisadÄna under the guidance and inspiration of MallikÄ; but he was hurt when the Buddha’s sermon of thanksgiving did not seem to him commensurate with the vast amount (fourteen crores) which he had spent. The Buddha then explained to him that this lack of enthusiasm was out of consideration for the king’s minister KÄla. When the king learned that KÄla disapproved of the lavish way in which money had been spent at the almsgiving, he banished him from the court, while he allowed the minister Junha, who had furthered the almsgiving, to rule over the kingdom for seven days (DhA.iii.188ff).
Pasenadi seems to have enjoyed discussions on topics connected with the Dhamma. Reference has already been made to the Kosala Samyutta, which records several conversations which he held with the Buddha when visiting him in SÄvatthi; even when Pasenadi was engaged in affairs of state in other parts of the kingdom, he would visit the Buddha and engage him in conversation if he was anywhere in the neighbourhood. Two such conversations are recorded in the Dhammacetiya Sutta (q.v.) and the Kannakatthala Sutta (q.v.). If the Buddha was not available, he would seek a disciple. Thus the BÄhitika Sutta (q.v.) records a discussion between Pasenadi and Ananda on the banks of theAciravatÄ«. Once when Pasenadi was in Toranavatthu, midway between SÄketa and SÄvatthi, he heard that KhemÄ TherÄ« was there, and went at once to visit and talk to her (S.iv.374ff). Rhys Davids thinks (Buddhist India, p.10) that Pasenadi was evidently an official title (*38) and that the king’s personal name was Agnidatta. He bases this surmise on the fact that in the DivyÄvadÄna (p. 620) the king who gave UkkatthÄ to PokkarasÄdi is called Agnidatta, while in the Digha NikÄya (i.87) he is called Pasenadi, and that Pasenadi is used, as a designation for several kings (*39). The evidence is, however, insufficient for any definite conclusion to be drawn.
(*38) The UdA. (104) explains Pasenadi as “paccantam parasenam jinÄtÄ« ti = Pasenadi.” According to Tibetan sources he was so called because the whole country was illuminated at the time of his birth (Rockhill, p.16).
(*39) E.g., in Dvy. 369, for a king of Magadha and again in the KathÄsaritsÄgara i.268, 298.
According to the AnÄgatavamsa (J.P.T.S. 1886, p. 37), Pasenadi is a Bodhisatta. He will be the fourth future Buddha.
The Sutta Vibhanga (Vin.iv.298) mentions a CittÄgÄra (? Art Gallery) which belonged to him.
Ā· VidÅ«dabha
Son of Pasenadi and VÄsabhakhattiyÄ. On the birth of VidÅ«dabha, the king, glad at having a son, sent word to his own grandmother asking her to choose a name. The minister who delivered the message was deaf, and when the grandmother spoke of VÄsabhakhattiyÄ as being dear to the king, mistook “vallabha” for “VidÅ«dabha,” and, thinking that this was an old family name, bestowed it on the prince. When the boy was quite young, Pasenadi conferred on him the rank of senÄpati, thinking that this would please the Buddha. It was for the same reason he married VÄsabhakhattiyÄ; both in the PiyajÄtika Sutta (M.ii.110) and the Kannakatthala Suttas (M.ii.127) VidÅ«dabha is spoken of as senÄpati.
When VidÅ«dabha was seven years old, he wished to visit his maternal grandparents, hoping to be given presents, like his companions by theirs, but VÄsabhakhattiyÄ persuaded him against this, telling him that they lived too far away. But he continued to express this desire, and when he reached the age of sixteen she consented to his going. Thereupon, accompanied by a large retinue, he set out for Kapilavatthu. The SÄkiyans sent all the younger princes away, there being thus none to pay obeisance to him in answer to his salute, the remaining ones being older than he. He was shown every hospitality and stayed for several days. On the day of his departure, one of his retinue overheard a contemptuous remark passed by a slave woman who was washing, with milk and water, the seat on which VidÅ«dabha had sat. This was reported to him, and, having discovered the deceit which had been practiced on his father, he vowed vengeance on the SÄkiyans. Pasenadi cut off all honours from VÄsabhakhattiyÄ and her son, but restored them later, at the Buddha’s suggestion.
After Pasenadiās death, which was brought about by the treachery of DÄ«ghakÄrÄyana in making VidÅ«dabha king (for details see Pasenadi), VidÅ«dabha remembered his oath, and set out with a large army for Kapilavatthu. The Buddha, aware of this, stood under a tree, with scanty shade, just within the boundaries of the SÄkiyan kingdom. On the boundary was a banyan which gave deep shade. VidÅ«dabha, seeing the Buddha, asked him to sit under the banyan. “Be not worried,” said the Buddha, “the shade of my kinsmen keeps me cool.ā VidÅ«dabha understood and returned home with his army. This exposure to the sun gave the Buddha a headache which lasted through out his life (UdA.265; Ap.i.300).
Three times he marched against the SÄkiyans and three times he saw the Buddha under the same tree and turned back. The fourth time the Buddha knew that the fate of the SÄkiyans could not be averted and remained away. In a previous existence they had conspired and thrown poison into a river.
The SÄkiyans went armed into the battle, but not wishing to kill, they shot their arrows into VidÅ«dabha’s ranks without killing anyone. On this being brought to VidÅ«dabha’s notice, he gave orders that all the SÄkiyans, with the exception of the followers of the SÄkiyan MahÄnÄma, should be slain. The SÄkiyans stood their ground, some with blades of grass and some with reeds. These were spared, and came to be known as TinasÄkyÄ and NalasÄkiyÄ respectively.*
The others were all killed, even down to the infants. MahÄnÄma was taken prisoner and went back with VidÅ«dabha, who wished him to share his meal. But MahÄnÄma said he wished to bathe, and plunged into a lake with the idea of dying rather than eating with a slave woman’s child. The NÄgas of the lake, however, saved him and took him to the NÄga world. That same night VidÅ«dabha pitched his camp on the dry bed of the AciravatÄ«. Some of his men lay on the banks, others on the river bed. Some of those who lay on the river bed were not guilty of sin in their past lives, while some who slept on the bank were. Ants appeared on the ground where the sinless ones lay, and they changed their sleeping places. During the night there was a sudden flood, and VidÅ«dabha and those of his retinue who slept in the river bed were washed into the sea. This account is taken from DhA.i.346 9, 357 61; but see also J.i.133 and iv.146f., 151f.
* According to Chinese records, VidÅ«dabha took five hundred SÄkiyan maidens into his harem, but they refused to submit to him and abused him and his family. He ordered them to be killed, their hands and feet to be cut off, and their bodies thrown into a ditch. The Buddha sent a monk to preach to them, and they were reborn after death in heaven. Sakra collected their bones and burnt them (Beal, op. cit.ii.11f.).
The eleventh Pallava of the AvadÄnakalpalatÄ has a similar story. VidÅ«dabha killed seventy seven thousand SÄkiyans and stole eighty thousand boys and girls. The girls were rude to him, and he ordered their death
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Honāble Chief Minister Ms. Mayawati ji calls an emergency meeting in connection of law and order after Supreme Courtās decision
Honāble Chief Minister appeals to people to maintain peace and harmony
No compromise on law and order issue
āHonāble Chief MinisterLucknow : September 28, 2010
The Honāble Chief Minister of Uttar Pradesh Ms.
Mayawati ji called an emergency meeting of senior police
and administrative officers related to law and order after
Supreme Courtās decision by the bench of three judges
regarding Ayodhya controversy at her residence here
today. Reviewing law and order situation, the Honāble
Chief Minister directed the officers that the preparations
in the context of the decision to the given by the High
Court on September 24 earlier should be strictly
implemented with an immediate effect.
Honāble Chief Minister made it clear to senior police
and administrative officers that communal elements
should not be permitted to disturb law and order and
such elements be dealt with an iron hand. The Honāble
Chief Minister also said that directives were given to
implement the preparations made by police and
administrative officers in view of High Court decision on
September 24. The officers were directed that these
preparations should remain continued till September 28,
the date of hearing in the Supreme Court. Now, the
same directives should be followed by the police and
administrative officers and they should take action
accordingly to maintain law and order in the State.
The Honāble Chief Minister Ms. Mayawati ji said that
her government was committed to maintain law and
order at all costs, for which action had been taken during
last two months continuously to ensure that law and
order could be maintained after the decision of the High
Court in Ayodhya case. She had also given detailed
directives on August 18 to all the officers in view of it,
and the same should be implemented strictly. She
directed that law and order should be ensured in view of
the decision of the High Court on September 30.
Complete security arrangements of Allahabad High Court
and its Lucknow bench should be made, she added.
The Honāble Chief Minister also directed the police
and administrative officers of all the districts to ensure
that anti-social elements could not disturb law and order
and communal harmony on the pretext of this sensitive
issue. She also directed the administrative and
intelligence machinery to keep complete vigil and ensure
the protection of all religious, social and historic places of
the State. She also directed the officers to ensure that
mischievous elements could not mislead the people by
spreading rumours.
In this emergency meeting Cabinet Secretary Mr.
Shashank Shekhar Singh, Principal Secretary Home Mr.
Kunwar Fateh Bahadur, DGP Mr. Karamveer Singh, ADG
law and order Mr. Brijlal were present besides, other
senior police and administrative officers.
*********
CM writes letter to PM requesting him again to release initial assistance amount of Rs. 2175 cr. for flood-affected districts of State
Government of India should immediately send Central team to assess loss caused by floods in U.P.
Lucknow: 29 September 2010
The Uttar Pradesh Chief Minister Honāble Ms. Mayawati Ji has again
requested the Prime Minister to provide Rs. 2175 cr. for the flood-affected
districts of the State. In a letter written to the Prime Minister today, she
said that this demand was based on initial estimates. She further said
that the detailed memorandum would be forwarded to the Centre once
the floods receded and the losses were estimated correctly. She
demanded from the Centre that a Central team should be sent to U.P. to
assess the losses caused by the floods and the assistance amount should
be provided at the earliest.
It is noteworthy that the Honāble Chief Minister Ji had conducted
aerial survey of the flood-affected districts of the State on 22 September
2010 to assess the loss caused by the floods. The districts of Western
U.P. were widely affected by floods caused by the huge release of water
from the dams of Uttarakhand. The State Government had declared the
districts of Western U.P. as disaster-affected area and demanded that an
assistance of Rs. 1000 cr. should be provided for the districts of Western
U.P. and another Rs. 1000 cr. should be provided for the other districts of
the State. In all, an assistance of Rs. 2000 cr. was demanded from the
Centre through her letter written to the Prime Minister recently. In her
letter written to the Prime Minister today, she said that on the basis of
the initial estimates, the Principal Secretary Revenue and Relief
Commissioner, Uttar Pradesh through a letter dated 27-9-2010 had
forwarded memorandum demanding Rs. 2175 cr. assistance to the Joint
Secretary, Disaster Management, Ministry of Home, Government of India.
She said that the letter had been received by the aforesaid ministry.
In this light, Honāble Chief Minister Ji requested the P.M. to release
Rs. 2175 cr. immediately. Giving details about the wide losses caused by
the floods in the State, she wrote in her letter that about 5969 villages of
the 33 districts had been affected by the floods since June till date and
2022 villages had been fully submerged in the water. Referring to the
deaths caused by the floods, she said that 96 persons had perished in
floods, while 330 persons had died in the incidents of house collapses.
Besides, a large number of cattle had also died. She said that about 8.08
lack hectares of sown crops had been damaged all over the State by the
floods, while a large number of infrastructure facilities had also been
damaged in the floods. A large number of roads, embankments, electric
poles and wires had also been damaged. Many houses had also been
damaged. She said that their reconstruction and repair was immediately
needed.
The Honāble Chief Minister Ji requested the Government of India to
send a Central team immediately to assess the losses caused by the
floods. She again requested the Centre to release the amount
immediately so that the relief and rescue works could be carried out
properly.
*******
- Ayodhya verdict: No curfew, no closure of schools, colleges, says Uttar Pradesh police
Uttar Pradesh police today released six phone numbers of the control room set up at the director general of police (DGP) office here to immediately report about any untoward incident taking place ater the pronouncement of the Ayodhya title suit verdict tomorrow.
“In case of any untoward incident or mischief, the people can call at these phone numbers so that the situation can be controlled immediately”, inspector general of PAC RK Singh toldnewspersons here.
Thee numbers are 0522 2206901, 9454402508, 9454402509,
9454402510, 9307100100 and 998410010, the IG said.
On the security arrangements and force deployment, the IG said the strategy has been worked out in a manner so as to ensure that general public faced minimum problems and anti-social elements are controlled effectively.
Districts have been asked to work out contingency plans and use the forces availabale with them as per requirement, the IG said.
Pointing out that there has been no closure of schools and colleges, state home secretary Anand Kumar said a government order has already been issued banning fire works and celebratory firing in the state in view of the court orders.
There would also be no restriction on movement of people nor has curfew been imposed anywhere in the state, he said.
Meanwhile, DGP Karamvir Singh, IG (law and order) AP Maheshwari, Lucknow district magistarate, DIG and several
judges had a meeting with the chief justice of the Allahabad
high court, FI Rebello here this evening to review the security arrangements in the court compound.