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III.

IV.

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GOOD GOVERNANCE

Maya drops minister on graft charges

LUCKNOW: Taking cognizance of the Uttar Pradesh Lokayukta report on corruption charges, Chief Minister Mayawati has dropped Homoeopathy and Religious Endowment Minister Rajesh Tripathi from her cabinet.

This is the first case in which Mayawati has removed a minister on corruption charges. In the past, ministers have lost their position mostly on account of murder charges. Official sources said that Governor B L Joshi has accepted the recommendation of the chief minister to remove Tripathi. Incidentally, no reason was cited for the sudden removal of Tripathi from the

cabinet.

Tripathi failed to act positively to the alternative offer from the Lokayukta to either step down from the cabinet post or relinquish chairmanship of a society that runs an illegal crematorium in Gorakhpur.

In a report submitted to the chief minister, Lokayukta Justice (Retd) N K Mehrotra said the minister, through his NGO-Mukti Path Sewa Sansthan, encroached on 1.219 hectares of Central Government’s Narcotics Department at Chillupar and collected money for cremating boides. The income from the shops constructed by him on the land was also went to the NGO’s account.

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12/27/10

LESSON 119 Adhipateyya Sutta Governing Principles 27 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-GOOD GOVERNANCEMaya to dedicate crucial projects on B-Day-Mayawati orders departmental action against engineers-VOICE OF SARVAJAN-

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LESSON 119 Adhipateyya Sutta Governing Principles 27 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

http://www.accesstoinsight.org/tipitaka/an/an03/an03.040.than.html

AN 3.40

PTS: A i 147

Adhipateyya Sutta: Governing Principles

translated from the Pali by

Thanissaro Bhikkhu

“There are these three governing principles. Which three? The self as a governing principle, the cosmos as a governing principle, and the Dhamma as a governing principle.

“And what is the self as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: ‘It is not for the sake of robes that I have gone forth from the home life into homelessness; it is not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, [and I hope,] “Perhaps the end of this entire mass of suffering & stress might be known!” Now, if I were to seek the same sort of sensual pleasures that I abandoned in going forth from home into homelessness — or a worse sort — that would not be fitting for me.’ So he reflects on this: ‘My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.’ Having made himself his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the self as a governing principle.

“And what is the cosmos as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: ‘It is not for the sake of robes that I have gone forth from the home life into homelessness; it is not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, [and I hope,] “Perhaps the end of this entire mass of suffering & stress might be known!” Now if I, having gone forth, were to think thoughts of sensuality, thoughts of ill will, or thoughts of harmfulness: great is the community of this cosmos. And in the great community of this cosmos there are priests & contemplatives endowed with psychic power, clairvoyant, skilled [in reading] the minds of others. They can see even from afar. Even up close, they are invisible. With their awareness they know the minds of others. They would know this of me: “Look, my friends, at this clansman who — though he has in good faith gone forth from the home life into homelessness — remains overcome with evil, unskillful mental qualities.” There are also devas endowed with psychic power, clairvoyant, skilled [in reading] the minds of others. They can see even from afar. Even up close, they are invisible. With their awareness they know the minds of others. They would know this of me: “Look, my friends, at this clansman who — though he has in good faith gone forth from the home life into homelessness — remains overcome with evil, unskillful mental qualities.”‘ So he reflects on this: ‘My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.’ Having made the cosmos his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the cosmos as a governing principle.

“And what is the Dhamma as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: ‘It is not for the sake of robes that I have gone forth from the home life into homelessness; it is not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, [and I hope,] “Perhaps the end of this entire mass of suffering & stress might be known!” Now, the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be seen by the wise for themselves. There are fellow practitioners of the chaste life who dwell knowing & seeing it. If I — having gone forth in this well-taught Dhamma & Vinaya — were to remain lazy & heedless, that would not be fitting for me.’ So he reflects on this: ‘My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.’ Having made the Dhamma his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the Dhamma as a governing principle.

“These are the three governing principles.”

There is

in the cosmos

secret

place

for one

who has done

evil

deed.

Your own self knows, my good man,

whether you are true

or false.

You underestimate the fine witness

that is yourself,

you with evil

in yourself

that then you hide.

The devas & Tathagatas see the fool

who goes about

out of tune with the cosmos.

Thus you should go about

self-governed,

mindful;

governed by the cosmos,

masterful,

absorbed in jhana;

governed by the Dhamma,

acting in line

with the Dhamma.

The sage who makes an effort

in truth

doesn’t fall back.

Whoever through striving

— overpowering Mara,

conquering the Ender —

touches the stopping of birth,

is Such,

a knower of the cosmos,

wise,

a sage

unfashioned

with regard to all things.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

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Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

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TO ATTAIN

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Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

http://www.accesstoinsight.org/lib/authors/bullitt/befriending.html

Befriending the Suttas

Tips on Reading the Pali Discourses

John T. Bullitt

“Thus you should train yourselves: ‘We will listen when discourses that are words of the Tathagata — deep, deep in their meaning, transcendent, connected with emptiness — are being recited. We will lend ear, will set our hearts on knowing them, will regard these teachings as worth grasping & mastering.’ That’s how you should train yourselves.”

— SN 20.7

The Pali canon contains many thousands of suttas (discourses), of which more than one thousand are now available in English translation here at Access to Insight. When faced with such a vast store of riches, three questions naturally spring to mind: Why should I read the suttas? Which ones should I read? How should I read them?

There are no simple cookie-cutter answers to these questions; the best answers will be the ones you discover on your own. Nevertheless, I offer here a few ideas, suggestions, and tips that I’ve found to be helpful over the years in my own exploration of the suttas. Perhaps you’ll find some of them helpful, too.

Why should I read the suttas?

They are the primary source of Theravada Buddhist teachings.

If you’re interested in exploring the teachings of Theravada Buddhism, then the Pali canon — and the suttas it contains — is the place to turn for authoritative advice and support. You needn’t worry about whether or not the words in the suttas were actually uttered by the historical Buddha (no one can ever prove this either way). Just keep in mind that the teachings in the suttas have been practiced — with apparent success — by countless followers for some 2,600 years. If you want to know whether or not the teachings really work, then study the suttas and put their teachings into practice and find out firsthand, for yourself.

They present a complete body of teachings.

The teachings in the suttas, taken in their entirety, present a complete roadmap guiding the follower from his or her current state of spiritual maturity onwards toward the final goal. No matter what your current state may be (skeptical outsider, dabbler, devout lay practitioner, or celibate monk or nun), there is something in the suttas to help you progress another step further along the path towards the goal. As you read more and more widely in the Pali canon, you may find less of a need to borrow teachings from other spiritual traditions, as the suttas contain most of what you need to know.

They present a self-consistent body of teachings.

The teachings in the Canon are largely self-consistent, characterized by a single taste [Ud 5.5] — that of liberation. As you wend your way through the suttas, however, from time to time you may encounter some teachings that call into question — or outright contradict — your present understanding of Dhamma. As you reflect deeply on these stumbling blocks, the conflicts often dissolve as a new horizon of understanding opens up. For example, you might conclude from reading one sutta [Sn 4.1] that your practice should be to avoid all desires. But upon reading another [SN 51.15], you learn that desire itself is a necessary factor of the path. Only upon reflection does it become clear that what the Buddha is getting at is that there are different kinds of desire, and that some things are actually worth desiring — most notably, the extinction of all desire. At this point your understanding expands into new territory that can easily encompass both suttas, and the apparent contradiction evaporates. Over time you can learn to recognize these apparent “conflicts” not as inconsistencies in the suttas themselves but as an indication that the suttas have carried you to a frontier of your own understanding. It’s up to you to cross beyond that boundary.

They offer lots of practical advice.

In the suttas you’ll find a wealth of practical advice on a host of relevant real-world topics, such as: how children and parents can live happily together [DN 31], how to safeguard your material possessions [AN 4.255], what sorts of things are and are not worth talking about [AN 10.69], how to cope with grief [AN 5.49], how to train your mind even on your deathbed [SN 22.1], and much, much more. In short, they offer very practical and realistic advice on how to find happiness, no matter what your life-situation may be, no matter whether you call yourself “Buddhist” or not. And, of course, you’ll also find ample instructions on how to meditate [e.g., MN 118, DN 22].

They can bolster your confidence in the Buddha’s teachings.

As you explore the suttas you’ll come across things that you already know to be true from your own experience. Perhaps you’re already well acquainted with the hazards of alcoholism [DN 31], or perhaps you’ve already tasted the kind of refined pleasure that naturally arises in a concentrated mind [AN 5.28]. Seeing your own experience validated in the suttas — even in small ways — can make it easier to accept the possibility that the more refined or “advanced” experiences that the Buddha describes may not be so farfetched after all, and that some of the more counter-intuitive and difficult teachings may not, in fact, be so strange. This validation can inspire renewed confidence and energy that will help your meditation and your understanding forge ahead into new territory.

They can support and energize your meditation practice.

When you read in the suttas about other people’s meditation experiences, you may begin to get a feel for what you have already accomplished in your own practice, and what still remains to be done. This understanding can provide a powerful impetus to apply yourself even more wholeheartedly to the teachings.

Reading them is just plain good for you.

The instructions contained in the suttas are entirely of a wholesome nature, and are all about the development of skillful qualities such as generosity, virtue, patience, concentration, mindfulness, and so on. When you read a sutta you are therefore filling your mind with wholesome things. If you consider all the harmful impressions with which the modern media bombard us day in and day out, a little regular sutta study can become an island of sanity and safety in a dangerous sea. Take good care of your mind — read a sutta today and take it to heart.

Which suttas should I read?

The short answer is: Whichever ones you like.

It can be helpful to think of the Dhamma as a multi-faceted jewel, with each sutta offering a glimpse of one or two of those facets. For example, there are teachings of the four Noble Truths and the Eightfold Path; of dana and sila; of mindfulness of breathing and mindfulness of death; of living skillfully as a layperson or as an ordained monk. No single sutta says it all; each one depends upon all the others to paint a complete picture of the Buddha’s teachings. The more widely you can read in the suttas, the more complete your picture of this jewel becomes.

As a starting point, every student of Buddhism should study, reflect upon, and put into practice the Five Precepts and the Five Subjects for Daily Contemplation. Furthermore, we should take to heart the Buddha’s advice to his young son, Rahula, which concerns our basic responsibilities whenever we perform an intentional act of any kind. From there, you can follow along with the Buddha’s own step-by-step or “graduated” system of teachings that encompasses the topics of generosity, virtue, heaven, drawbacks of sensuality, renunciation, and the four Noble Truths.

If you’re interested in a solid grounding on the basics of the Buddha’s teachings, three suttas are widely regarded as essential reading: Setting the Wheel of Dhamma in Motion (SN 56.11), The Discourse on the Not-self Characteristic (SN 22.59), and The Fire Sermon (SN 35.28). Together, these suttas — the “Big Three” of the Sutta Pitaka — define the essential themes of the Buddha’s teachings that reappear in countless variations throughout the Canon. In these suttas we are introduced to such fundamental notions as: the Four Noble Truths; the nature of dukkha; the Eightfold Path; the “middle way”; the “wheel” of the Dhamma; the principle of anatta (not-self) and the analysis of one’s “self” into the five aggregates; the principle of shedding one’s enchantment with sensual gratification; and the many planes of being that characterize the vast range of Buddhist cosmology. These basic principles provide a sturdy framework upon which all the other teachings in the Canon can be placed.

Furthermore, these three suttas demonstrate beautifully the Buddha’s remarkable skill as teacher: he organizes his material in clear, logical, and memorable ways by using lists (the Four Noble Truths, the Eightfold Path, the five aggregates, etc.); he engages his listeners in an active dialogue, to help them reveal for themselves the errors in their understanding; he conveys his points by using similes and imagery that his listeners readily understand; and, most significantly, time and again he connects with his listeners so effectively that they are able to realize for themselves the transcendent results that he promises. Seeing the Buddha for the extraordinarily capable teacher that he is encourages us to proceed even deeper into the Canon, confident that his teachings won’t lead us astray.

A few other fruitful points of departure:

· The Khuddaka Nikaya offers a rich mine of important suttas in verse form. Consider, in particular, the Dhammapada, the Sutta Nipata, the Therigatha, and the Theragatha.

· For the Buddha’s basic instructions on breath meditation, see the Anapanasati Sutta; for his instructions on the practice of mindfulness, see the Maha-satipatthana Sutta.

· To learn how to cultivate a heart of loving kindness, see the Karaniya Metta Sutta.

· In the Devadaha Sutta Ven. Sariputta explains how to introduce the Buddha’s teachings to inquisitive, intelligent people — people like you.

· How does one decide which spiritual paths are worth following and which are not? TheKalama Sutta sheds light on this ancient dilemma.

· In the Sigalovada Sutta the Buddha offers a concise “instruction manual” that shows how laypeople can live happy and fulfilling lives.

When you find a sutta that captures your interest, look for others like it.[1] From there, wander at will, picking up whatever gems catch your eye along the way.

How should I read a sutta?

To get the most from your sutta studies, it can be helpful to consider a few general principles before you actually begin reading and, once you’ve begun reading a sutta, to bear in mind a few questions as you read.

Some general principles

There is no such thing as a “definitive” translation.

Don’t forget that the Pali canon was recorded in Pali, not in English. Not once in his career did the Buddha speak of “suffering” or “enlightenment”; he spoke instead of such things as dukkha and nibbana. Keep in mind, too, that every English translation has been filtered and processed by a translator — someone inextricably embedded within his or her culture at a particular moment in time, and whose experience and understanding inevitably color the translation. British translations of the suttas from the late 19^th and early 20^th century sound leaden and dreary to us today; a hundred years from now, today’s translations will undoubtedly sound equally archaic. Translation, like the cartographer’s attempts to project the round Earth onto a flat sheet of paper, is an imperfect art.

It is probably best not to let yourself get too comfortable with any one particular translation, whether of a word or of an entire sutta. Just because, for example, one translator equates “suffering” with dukkha or “Unbinding” with nibbana, doesn’t mean that you should accept those translations as truth. Try them on for size, and see how they work for you. Allow plenty of room for your understanding to change and mature, and cultivate a willingness to consider alternate translations. Perhaps, over time, your own preferences will change (you may, for example, come to find “stress” and “quenching” more helpful). Remember that any translation is just a convenient — but provisional — crutch that you must use until you can come to your own first-hand understanding of the ideas it describes.

If you’re really serious about understanding what the suttas are about, you’ll just have to bite the bullet and learn some Pali. But there’s an even better way: read the translations and put the teachings they contain into practice until you get the results promised by the Buddha. Mastery of Pali is, thankfully, not a prerequisite for Awakening.

No one sutta contains all the teachings.

To reap the greatest reward from the Canon, explore many different suttas, not just a select few. The teachings on mindfulness, for example, although valuable, represent just a small sliver of the entirety of the Buddha’s teachings. Rule of thumb: whenever you think you understand what the Buddha’s teachings are all about, take that as a sign that you need to dig a little deeper.

Don’t worry about whether or not a sutta contains the actual words uttered by the historical Buddha.

There is no way to prove it one way or other. Just read the suttas, put the teachings into practice as best you can, and see what happens.

If you like a sutta, read it again.

Sometimes you’ll come across a sutta that grabs hold of you in some way when you first read it. Trust this reaction and read it again; it means both that the sutta has something valuable to teach you and that you’re ripe to receive the teaching it offers. From time to time re-read the suttas you remember having liked months or years ago. You may discover in them some nuances now that you missed earlier.

If you dislike a sutta, read it again.

Sometimes you’ll come across a sutta that is just plain irritating. Trust this reaction; it means that the sutta has something valuable to teach you, although you may not be quite ready for it yet. Put a bookmark there and put the sutta aside for now. Pick it up a few weeks, months, or years later, and try again. Perhaps someday you’ll connect with it.

If a sutta is boring, confusing, or unhelpful, just put it aside.

Depending on your current interests and depth of practice, you may find that a given sutta just doesn’t make sense or seems utterly tedious and boring. Just put that one aside for now and try another one. Keep trying until you find one that makes a direct, personal connection.

A good sutta is one that inspires you to stop reading it.

The whole point of reading suttas is to inspire you to develop right view, live an upright life, and meditate correctly. So if, as you’re reading, you feel a growing urge to put down the book, go sit in a quiet spot, close your eyes, and attend to the breath, then do it!The sutta will have then fulfilled its purpose. It will still be there when you come back to it later.

Read the sutta aloud, from beginning to end.

This helps in several ways: it encourages you to read every single word of the sutta, it trains your mouth to use right speech, and it teaches your ears how to listen to Dhamma.

Listen for teachings at different levels.

Many suttas offer teachings on several levels simultaneously, and it’s good to develop an ear for that. For example, when the Buddha explains to a disciple the finer points of right speech, notice how the Buddha himself uses speech [MN 58]. Does the Buddha “practice what he preaches”? Do you?

Don’t ignore the repetitions.

Many suttas contain repetitive passages. Read the sutta as you would a piece of music: when you sing or listen to a song, you don’t skip over each chorus; likewise, when you read a sutta, you shouldn’t skip over the refrains. As in music, the refrains in the suttas often contain unexpected — and important — variations that you don’t want to miss.

Discuss the sutta with a friend or two.

By sharing your observations and reactions with a friend, both of you can deepen your understanding of the sutta. Consider forming an informal sutta study group. If you have lingering questions about a sutta, ask an experienced and trusted teacher for guidance. Consult with elder monks and nuns, as their unique perspective on the teachings can often help you break through your bottlenecks of confusion.

Learn a little Pali.

Once you’ve read a few suttas or a few different translations of the same sutta, you may find yourself puzzled by particular choices of words. For example, why does this translator use the word “foundations of mindfulness” while that one uses “frames of reference”? What are these phrases really getting at? Turning to a Pali-English dictionary and looking up the word satipatthana (and its component elements) can help shed new light on this word, paving the way to an even more rewarding study of the suttas.

Read what others have said about the sutta.

It’s always helpful to read what commentators — both contemporary and ancient — have to say about the suttas. Some people find the classical Tipitaka commentaries — particularly those by the medieval writer Buddhaghosa — to be helpful. A few of these are available in English translation from the Pali Text Society and the Buddhist Publication Society. Some people prefer more contemporary commentators, such as those who have written in the Wheel Publications of the Buddhist Publication Society. Many outstanding booklets and articles have been written by authors such as Vens. Bodhi, Khantipalo,Ñanamoli, Narada, Nyanaponika, Soma, and Thanissaro. You may also enjoy reading the excellent introductions and endnotes to Bhikkhu Bodhi’s The Middle Length Discourses of the Buddha (Boston: Wisdom Publications, 1995) and Maurice Walshe’s The Long Discourses of the Buddha (Boston: Wisdom Publications, 1987). Also read from the masters in the Thai forest traditions, as they offer refreshing and unique perspectives on the suttas that are based on deep meditative experience.

Give the sutta time to ripen.

Whatever helpful message you found in the sutta, whatever satisfying taste it left behind, let that grow and develop in the course of your meditation practice and in your life. Over time, the ideas, impressions, and attitudes conveyed by the sutta will gradually percolate into your consciousness, informing the way you view the world. One day you may even find yourself in the middle of an otherwise ordinary everyday experience when suddenly the recollection of a sutta you read long ago will spring to mind, bringing with it a powerful Dhamma teaching that’s exactly appropriate for this moment.

To facilitate this slow ripening process, allow yourself plenty of room for the suttas. Don’t cram your sutta reading in among all your other activities. Don’t read too many suttas all at once. Make sutta study a special, contemplative activity. It should be a pleasant experience. If it becomes dry and irritating, put it all aside and try again in a few days, weeks, or months. Sutta study calls for more than simply reading it once or twice and telling yourself, “There. I’ve ‘done’ the Satipatthana Sutta. What’s next?” After you finish reading a sutta, take a little time out afterwards for some breath meditation to give the teachings a chance to settle down into the heart.

Questions to bear in mind

As you read a sutta, keep in mind that you are eavesdropping on the Buddha as he teaches someone else. Unlike many of the Buddha’s contemporaries from other spiritual traditions, who would often adhere to a fixed doctrine when answering every question [AN 10.93], the Buddha tailored his teachings to meet the particular needs of his audience. It is therefore important to develop a sensitivity to the context of a sutta, to see in what ways the circumstances of the Buddha’s audience may be similar to your own, so you can gauge how best to apply the Buddha’s words to your own life situation.

As you read, it can be helpful to keep certain questions circulating gently in the back of your mind, both to help you understand the context of the sutta and to help you tune in to the different levels of teaching that are often going on at once. These questions aren’t meant to make you into a Buddhist literary scholar; they’re simply meant to help each sutta come alive for you.

What is the setting?

The opening paragraph of (usually beginning, “Thus have I heard…”) sets the stage for the sutta. Does it take place in a village, in a monastery, in the forest? What season is it? What events are taking place in the background? Fixing these details in your mind reminds you that this sutta describes real events that happened to real people — like you and me.

What is the story?

One sutta may offer little in the way of a narrative story [AN 7.6], while another may be filled with pathos and drama, perhaps even resembling a short story [Mv 10.2.3-20]. How does the story line itself reinforce the teachings presented in the sutta?

Who initiates the teaching?

Does the Buddha take the initiative [AN 10.69], or does someone come to him with questions [DN 2]? If the latter, are there any unspoken assumptions or attitudes lying behind the questions? Does someone come to the Buddha with the intention of defeating him in debate [MN 58]? These considerations can give you a sense of the motivation behind the teachings, and of the listener’s receptivity to the Buddha’s words. With what attitude do you approach these teachings?

Who is teaching?

Is the teacher the Buddha [SN 15.3], one of his disciples [SN 22.85], or both [SN 22.1]? Is he or she ordained [SN 35.191] or a layperson [AN 6.16]? What is the teacher’s depth of understanding (e.g., is she “merely” a stream-enterer [AN 6.16], or is she an arahant [Thig 5.4])? Having some sense of the teacher’s credentials can help you assess the context of the teachings. Many suttas offer little in the way of biographical details about the participants; in such cases consult the commentaries or ask a Buddhist scholar or monastic for help.

To whom are the teachings directed?

Are they addressed to a monk [SN 35.85], nun [AN 4.159], or lay follower [AN 7.49]? Are they addressed to one group of people, while someone else within earshot actually takes the teaching to heart [SN 35.197]? Is the audience a large assembly [MN 118] or an individual [AN 4.184]? Or are the listeners followers of another religion altogether [MN 57]? What is the depth of their understanding? If the audience consists of stream-enterers striving for arahantship, the teachings presented may be considerably more advanced than if the audience has only a limited grasp of the Buddha’s teachings [AN 3.65]. These questions can help you assess how appropriate a particular teaching is for you.

What is the method of presentation?

Is it a formal lecture [SN 56.11], a question-and-answer session [Sn 5.6], a retelling of an old story [AN 3.15], or simply an inspired verse [Thig 1.11]? Is the heart of the teaching contained in its content [SN 12.2] or is the way in which the teacher interacts with his listeners itself part of the message [MN 57]? The great variety of teaching styles employed by the Buddha and his disciples shows that there is no fixed method of teaching Dhamma; the method used depends on the particular demands of the situation and the spiritual maturity of the audience.

What is the essential teaching?

Where does the teaching fit in with the Buddha’s threefold progressive system of training: Does it focus primarily on the development of virtue [MN 61], concentration [AN 5.28], or wisdom [MN 140]? Is the presentation consistent with what is given in other suttas (e.g.,Sn 2.14 and DN 31)? How does this teaching fit into your own “roadmap” of the Buddha’s teachings? Does it fit in nicely with your previous understanding, or does it call into question some of your basic assumptions about the Dhamma?

How does it end?

Does the hearer attain Awakening right then and there [SN 35.28], or does it take a little while after hearing the teachings [MN 57]? Does someone “convert” to the Buddha’s way, as evidenced by the stock passage, “Magnificent! Magnificent! Just as if he were to place upright what was overturned…” [AN 4.111]? Sometimes the simple act of snuffing a candle is enough to bring someone to full Awakening [Thig 5.10]; sometimes even the Buddha himself can’t help someone overcome their past bad kamma [DN 2]. The various outcomes of the suttas help illustrate the extraordinary power and complexity of the law of kamma.

What does this sutta have to offer me?

This is the most important question of all, as it challenges you to take the sutta to heart. After all, it is the heart that is to be transformed by these teachings, not the intellect. Ask yourself: Do I identify with any of the situations or characters in the sutta? Are the questions asked or teachings presented pertinent to me? What lessons can I learn from the sutta? Does this teaching fill me with doubts about my capacity to achieve Awakening, or does it fill me with even greater faith and confidence in the Dhamma?

Note

There are many ways to find related suttas on this website. If you click on the “About” link at the top of a sutta page, you will find other suttas that are located nearby in the Canon. Often these “neighbors” concern related topics. To find other suttas, articles, or books on related topics, explore the General Index. If there is a character mentioned in the sutta about whom you’d like to read more, try theIndex of Proper Names. If you’d like to find out where else in the Canon a simile appears, try the Index of Similes.

GOOD GOVERNANCE

Maya to dedicate crucial projects on B-Day
TNN, Dec 25, 2010, 05.45am IST
Article

LUCKNOW: A series of some crucial projects, including the sewage
treatment plant (STP) and an auditorium on Kanpur Road await chief
minister Mayawati who would dedicate them to the public on her
birthday on January 15. Though officials remain tight-lipped, there
are reports of a `renovated Hazratganj’ too being dedicated to the
public by the CM on that day.

Official sources in the administration said that Mayawati would
inaugurate a new auditorium constructed by Rajkiya Nirman Nigam in Ram
Manohar Lohia National University (RMLNLU). Proposed to be named after
Bhim Rao Ambedkar, the 3,100-seat auditorium is being given final
touches. The auditorium, sprawling over an area of around 1,200 sq mt,
essentially has two halls: one with a 2,800 capacity and a
comparatively smaller one with 300 seats.

On the other hand, the UP Jal Nigam too is all geared up to complete
construction of the STP and get all three channels in an operational
stage by the chief minister’s birthday. While one channel of 340
million litres per day (mld) capacity STP got into an operational mode
early this year, the corporation continues to struggle with the second
and third stages, UPJN sources said. In fact, the corporation is
reported to be making a desperate attempt to get the second stream
operational. “But there were some leakages in the channels bringing in
the sewage from the main Gwari pumping stations. That are needed to be
fixed, Jal Nigam sources told TOI. A senior official said that the
leakage needs to be fixed to allow smooth flow of sewage into the
treatment plant.

Managing director, UPJN, AK Srivastava admitted of some problems in
the second stage. “But we are sure of getting in a functional stage in
the next couple of days, he said. Srivastava said that directions have
already been given to the project engineers to get the third phase
completed by the second week of January. Interestingly, chief minister
had set a deadline of November 30 for getting the project completed.

The third and the most important project which is likely to be
dedicated to the public by the chief minister would be a `renovated
Hazratganj’. It is certainly more than a coincidence that the CM had
set a deadline of November 30 for completing renovation of Hazratganj
which completes 200 years of existence this month only. The project,
however, lingered on even as officials insisted it was not possible to
complete the project within the stipulated time frame given the
magnitude of work.

The fresh deadline is now that of first week of January. It will be
only after the due date that the project would be reviewed by a high
power committee afresh before getting it dedicated by the chief
minister. “Our prime concern is to get the place clean as soon as
possible and meet the deadline set by the chief minister, said
divisional commissioner, Prashant Trivedi, who is supervising the
project. None of the officials from the district administration made
it clear as to when the celebrations would be organised. “It may be
organised only in the second week of January,'’ a senior official in
the district administration said. Earlier the celebrations, including
the carnival hosted by the Hazratganj Traders Association and Lucknow
Connect, were scheduled for December 26.

A senior official in the state culture department said that there is
still no official date as to when the celebrations would finally be
organised.< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />

Mayawati orders departmental action against engineers
Press Trust Of India
Lucknow, December 25, 2010
First Published: 13:49 IST(25/12/2010)

Uttar Pradesh Chief Minister Mayawati has ordered departmental action
against some engineers of Kanpur Development Authority for poor
quality of construction work, an official spokesman in Lucknow. “The
CM has directed stern departmental action against engineers concerned
after being apprised with the progress of various development work being carried out in Kanpur and Bithoor by Chairman of Advisory Council Satish Chandra Mishra,” he
said.

Mayawati had directed that the payment of the contractors executing
schemes should also be deducted for sub-standard work.

She also directed the officers to complete the work of power
sub-station, housing, railway over-bridges, drinking water projects
and others being carried out in Kanpur-Bithoor on priority.

The state government had sanctioned 105 projects worth Rs 1,340 crore
for the development of Kanpur.

VOICE OF SARVAJAN

HONEYLEAKS

From:

Vivek Kumar

Dr. Vivek Kumar

Just think who is trying to hold a higher moral ground, those who have perpetually excluded and exploited the common masses. Commonwealth Games Scam and Adarsh Society Scam in which Suresh Kalmadi and Maharashtra Chief Minster Ashok Chauhan were involved respectively were exposed much before.However CBI has yet not questioned any one in reference to Commonwealth and Adarsh Society Scam. CBI has not even questioned any of the Corporate Tycoon who have benefited by the 2G Scam. But CBI and other authorities have taken a prompt action against A Raja, Why? We have never seen such prompt action in any of the scams right from BOFORS, Harshad Mehta, Ketan Parekh, Pandit Sukh Ram Sharma led Telcom Scam, Petrol Pump Scam, Soldier Coffin Scam, The Central Government Health Scheme (CGHS) scam 2003, Telgi Scam, Narsimha Rao Suitcase Scam, Former Union Law Minster Shanti Bhushan ‘s allegation with the help of an affidavit that six out of 16 Chief Justices of India were definitely corrupt, the scam of approximately $1,456 billion or $1.4 trillion in Swiss banks to name just a few. We all know that India ranked 84^th in the Corruption Perception Index according to Transparency International with 3.4 points. Therefore one should not think that corruption began with A Raja, which media and other government authorities are so meticulously trying to preach. One should not forget the same media tried unsuccessfully tried to implicate and malign former Chief Justice of India K.G. Bal Krishnan.

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12/25/10

LESSON 118 Adhipataka Sutta Like Moths to the Flame 26 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

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LESSON 118 Adhipataka Sutta Like Moths to the Flame 26 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

http://www.accesstoinsight.org/tipitaka/kn/ud/ud.6.09.olen.html

Ud 6.9

PTS: Ud 57

Adhipataka Sutta: Like Moths to the Flame

translated from the Pali by

Andrew Olendzki

Alternate translation: Thanissaro

One time the Buddha was staying near Savatthi, in Jeta’s grove, at the garden of Anathapindika. At that time he was seated under the open sky, on a night of blinding darkness, while oil lamps were burning. And also at that time a great number of winged insects were flying around and falling into those oil lamps, thus meeting with misfortune, meeting with ruin, meeting with both misfortune and ruin. The Buddha saw those great number of winged insects flying around and falling into those oil lamps… And then the Buddha, understanding the meaning of this, gave utterance — at that moment — to this profound utterance:

Rushing up but then too far, they miss the point;

Only causing ever newer bonds to grow.

So obsessed are some by what is seen and heard,

They fly just like these moths — straight into the flames.

Translator’s note

This is a wonderful example of the Buddha using whatever situation presents itself as an opportunity for teaching, and his remarks, as usual, can be taken on many different levels.

The insects are drawn irresistibly in the dark night to the shining lamps, but in their zeal to approach the light they go too far and only meet their doom. Humans likewise are drawn to the pleasures of the senses, to what is seen and heard, not realizing the dangers involved. When we get too close — when we hold on with too much attachment — we get burned by suffering. The senses can still be enjoyed, as the moth can stay circling the flame, but only when one holds the proper distance. This quality of “stepping back” or “standing off” from obsession with the senses is something that is cultivated with the practice of mindfulness meditation.

But the fire can also be taken as a symbol of wisdom. We are naturally drawn to the light of truth, to the teachings of the Buddha for example, but must take care not to over-shoot the mark. Getting too attached to views, even if these views are correct, can also lead to harm and the strengthening of bondage. The word translated here as “point” issara, which can mean the heart, the essence or the crux of something. The subtle idea that seems to be expressed is that rushing or running will never reveal what is essential — the pith can never be approached headlong. What is needed is the tranquility of mind that meditation brings, and the ability to keep even wisdom in proper perspective.

The passage is in the form of an Udana, a solemn utterance, and is in the tristubh meter of eleven syllables per line. The order of the last two lines has been re-arranged in translation to better reflect the syntax of English

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

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LESSON 117 Adhimutta and the Bandits 25 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-GOOD GOVERNANCE-C.M. greets people on Christmas

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LESSON 117 Adhimutta and the Bandits 25 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

http://www.accesstoinsight.org/tipitaka/kn/thag/thag.16.01.than.html

Thag 16.1

PTS: Thag 705-725

Adhimutta: Adhimutta and the Bandits

translated from the Pali by

Thanissaro Bhikkhu

[The bandit chief:]

Those who

for the sake of sacrifice

for the sake of wealth

we have killed in the past,

against their will

have trembled & babbled

from fear.

But you —

you show no fear;

your complexion brightens.

Why don’t you lament

in the face of what’s greatly to be feared

[Ven. Adhimutta:]

There are no painful mental states, chieftain,

in one without longing.

In one whose fetters are ended,

all fears are overcome.

With the ending of [craving]

the guide to becoming,

when phenomena are seen

for what they are,

then just as in the laying down of a burden,

there’s no fear in death.

I’ve lived well the holy life,

well-developed the path.

Death holds no fear for me.

It’s like the end of a disease.

I’ve lived well the holy life,

well-developed the path,

seen states of becoming

as devoid of allure,

like poison spit out

after it’s drunk.

One gone to the far shore

without clinging

without effluent

his task completed,

welcomes the ending of life,

as if freed from a place of execution.

Having attained the supreme Rightness,

unconcerned with all the world,

as if released from a burning house,

he doesn’t sorrow at death.

Whatever’s compounded,

wherever a state of becoming’s obtained,

all that has no one in charge:

so says the Great Seer.

Whoever discerns this,

as taught by the Awakened One,

would no more grasp hold of any state of becoming

than he would a hot iron ball.

I have no ‘I was,’

no ‘I will be.’

Fabrications will simply go out of existence.

What’s to lament there in that?

For one who sees, as it actually is,

the pure arising of phenomena,

the pure seriality of fabrications,

there’s no fear.

When seeing the world with discernment

as on a par with grass & twigs,

finding no ‘mine-ness,’

thinking, ‘There’s nothing of mine,’

he feels no sorrow.

Dissatisfied with this carcass,

I’m unconcerned with becoming.

This body will break up

and there will not be another.

Do as you like with this carcass.

From that I will feel

neither hatred nor love.

Hearing these awesome, hair-raising words, the young men threw down their weapons & said:

What have you done, sir,

or who have you taken as mentor?

Because of whose teachings

is this lack of sorrow acquired?

[Ven. Adhimutta:]

The all-knowing,

all-seeing conqueror:

He is my mentor.

Greatly compassionate teacher,

all the world’s healer,

this doctrine is his,

unexcelled, leading to ending.

Because of his teachings

is this lack of sorrow acquired.

The bandits, hearing the good words of the seer,

threw down their swords & their weapons.

Some relinquished their life of crime,

some chose the Going Forth.

Having gone forth in the teachings

of the one well-gone,

developing the powers & factors for Awakening,

wise, happy,

exultant in mind,

their faculties ripened,

they touched uncompounded Unbinding.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department, U.P.

C.M. greets people on Christmas

Lucknow: December 24, 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji

has extended her greetings to the people of the State, especially

Christian brethren, wishing them happiness and prosperity on the

occasion of Christmas.

In a greeting message issued on the eve of Christmas, Ms.

Mayawati ji said that Jesus Christ’s message of compassion,

sacrifice and peace is for the welfare of entire humanity. She said

that this festival gave us the message of brotherhood,

forgiveness and selfless service.

The Chief Minister has appealed to people to celebrate

Christmas in an atmosphere of peace and harmony.

********

http://www.viradical.com/gallery2/main.php?g2_itemId=273

http://freetu.com/movies/mythological-animation-film-buddha-hindi/

Mythological Animation Film – Buddha (Hindi)

Actor Ernie Garcia converts to Buddhism

MANILA, Philippines - Like his acting cycle, veteran actor Ernie Garcia’s spirituality has gone full circle.

Baptized as a Roman Catholic and having studied in Christian schools, Garcia at one time turned to George Sison’s Temple of Prayer, Peace and Prosperity where he shared a vision of so-called magical mysteries of the universe with Sison himself, actors Dina Bonnevie, Juan Rodrigo, Marissa Delgado, Romano Vasquez, awarded production designer Edel Templonuevo, and the late Tita Muñoz.

“I didn’t leave George’s fellowship but had to try another spiritual activity not entirely different from the beliefs of his Temple,” clarified Garcia.

For the past ten months or so, Garcia has been joining Filipino Buddhists in incantations at a temple somewhere near Timog Avenue in Quezon City.

As a matter of fact, Garcia just came from the said temple before our interview and was heading back again there after our appointment.

“There are many benefits derived from Buddhism,” the actor admitted.

“Ang daming nagagawa ngayon sa career ko aside from painting and selling my art pieces,” testified the former sexy actor.

He reiterated, though, that his Buddhism is totally different from the more popular one which calls for meditation.

“Here, we chant. We do chanting to cast away bad spirits or bring in good ones,” he qualified.

Discovering Buddhism

Garcia invested in an entertainment export promotion business a few years ago. When the government banned the practice of bringing Filipino talents to Japan, business activity slowed down and he lost all his possessions.

“I was devastated. I lost millions and I didn’t know where to start all over again until a friend of mine introduced me to Buddhism. Since that time it has been working for my benefits,” he said.

Recently, he was attacked by an unknown force. Garcia recalled, “I was asleep and suddenly I woke up in the middle of the night. I couldn’t move my body, my hands and my arms. I was conscious, though. Nakapikit ako pero I was aware of what’s happening around. I was like gripping the railings of my bed. Suddenly, I just chanted and after a while, I could move my whole body again.”

He had a show with singer Dessa some six months ago in Singapore when a household member called informing him of a fire razing their subdivision in Antipolo City. “Sabi ko sa sarili, ‘Wala na. Masusunog na bahay namin.’ But I chanted just the same. When I came home after a few hours, I was relieved [to find out] my house was spared from the raze. It was just one house away,” Garcia recounted.

He recently staged a musical concert last August 28 at Mukahari on Leon Guinto Street in Singalong, Manila.

“Not everyone knows I sing. But I started in showbiz as a singer and [it was only] later [when I began] my acting career. But with chanting, the voice I have to muster has been very fluid and I think it will last me a lifetime,” he quipped.

He performed at the concert with young singer Champagne Morales, the only daughter of veteran actress Dinah Dominguez, and the Wow Band. Ga

http://www.suite101.com/content/best-buddhist-movies-a95083

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12/24/10

LESSON 116 Acintita Sutta Unconjecturable 24 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-GOOD GOVERNANCE-C.M. Grieved-Complete remaining works of 19 projects worth Rs. 130 crore for integrated development of Kannauj oon priority basis — Hon’ble Chief Minister j

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APPROACHING THE DHAMMA

NOT A SECRET DOCTRINE

LESSON 116
Acintita Sutta Unconjecturable 24 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

Acintita Sutta (Canonical)

Bhikkhu, Thanissaro

http://www.accesstoinsight.org/tipitaka/an/an04/an04.077.than.html

AN 4.77

PTS: A ii 80

Acintita Sutta: Unconjecturable

translated from the Pali by

Thanissaro Bhikkhu

“There are these four unconjecturables that are not to be conjectured about, that would bring madness & vexation to anyone who conjectured about them. Which four?

“The Buddha-range of the Buddhas [1] is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.

“The jhana-range of a person in jhana…[2]

“The [precise working out of the] results of kamma…

“Conjecture about [the origin, etc., of] the world is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.

“These are the four unconjecturables that are not to be conjectured about, that would bring madness & vexation to anyone who conjectured about them.”

Notes

I.e., the range of powers a Buddha develops as a result of becoming a Buddha.

I.e., the range of powers that one may obtain while absorbed in jhana.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

GO(OD GOVERNANCE

Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
C.M. Grieved
Lucknow : 23 December 2010
The Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji has expressed grief over the demise of Mr. K.
Karunakaran, who was the former Chief Minister of Keral.
In a condolence message, Hon’ble Chief Minister ji has
conveyed her heartfelt condolences to the bereaved family
members of the late leader.
*********

Complete remaining works of 19 projects worth Rs. 130 crore for integrated development of Kannauj on priority basis — Hon’ble Chief Minister ji

Chief Secretary makes spot inspection of various projects

in Kannauj on directives of Hon’ble Chief Minister

Lucknow : 22 December 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji

directed the officers to ensure that the remaining works of various

projects and development schemes being carried out for the all-round

development of Kannauj should be completed on priority basis. She

has also directed to the officers that construction of all 19 projects

worth Rs. 130 crore announced for Kannauj district should be done in

qualitative manner according to the fixed norms. She directed that

Solid Waste Project, Sewer and laying of Pipe-lines for drinking water

and construction of over head tank should be completed by February

2011 and June 2011 respectively.

The Hon’ble Chief Minister ji had directed the officers of Urban

Development, Energy, P.W.D. including other concerning

departments that they should ensure the implementation of the

projects related to their respective departments in Kannauj in a

speedy manner. She said that all the projects announced for Kannauj

should be completed in fixed time limit, so that people could be

benefited by it.

The Hon’ble Chief Minister ji gave these directives, when the

Chief Secretary Mr. Atul Kumar Gupta apprised her of the conclusions

of his spot verification yesterday of the various development works

being carried out in Kannauj. It may be recalled that Chief Secretary

and Principal Secretary to C.M. visited Kannauj and reviewed the

progress and quality of various development schemes according to

the directives of the Hon’ble Chief Minister given on 27 November

2010.

The Chief Secretary inspected the residential/non-residential

buildings of court being constructed and almost completed Railway

over bridge near Jalalpur Panwara. Besides, he also inspected Government Women Degree College in Sarai Ghagh Bangar, reconstruction works of the road from G.T. Road to Dixit Hospital in

Makarand Nagar. He inspected the works pertaining to change of

poles and old wires for proper lighting arrangement, solid liquid

waste disposal in Palika area, implementation of sewer schemes and

bridge over Kali River on Jalalabad-Gugrapur road. He directed the

concerning officers of Nigam that maintenance of bridge should be

ensured according to the directives of the Government.

The Chief Secretary directed the superintending engineer to

hold inquiry to check the quality of construction works of Government

Women Degree College in Sarai Ghagh Bangar and residential/nonresidential building of Courts. During inspection, the Chief Secretary

was informed by the officers of Bridge Corporation that Railway over

bridge on bypass is complete 89 per cent and the remaining works

would be completed in scheduled time period. The Chief Secretary

directed the D.P.M. to ensure the quality of remaining works

according to the norms. During review meeting, the Chief Secreatary

was informed that 10 works out of 19 projects announced and stone

foundation laid by the Hon’ble Chief Minister had been completed.

The Chief Secretary inspected Solid Waste Disposal Project

under Manyawar Sri Kanshiram ji Shahri Samgra Vikas Yojana.

During inspection, the representative of executing agency apprised

him that the work of Sewerage Plant would be completed by April

2011. The works pertaining to drinking water supply would be

completed by June 2011. The Chief Secretary directed the officers of

DUDA that immediate action should be taken to complete the

construction works under integrated housing and slum development

programme. He directed the Home Department to release the

necessary amount of money to set up fire brigade at Tirva and

Chhibramau.

On this occasion, Principal Secretary to C.M. Mr. R.P. Singh,

Commissioner Kanpur Mr. Amit Kumar Ghosh, DM and other senior

officers were present.

*********

Hon’ble Chief Minister ji directs officers to complete development

works of Hazratganj and Lalbagh by first week of January 2011

Hon’ble Chief Minister ji conducts extensive review

of development works of Hazratganj and adjoining areas

Lucknow : 20 December 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji directed the officers

to complete the works related with infrastructure and development being carried out in

Hazratganj, Lalbagh and adjoining areas by the first week of January 2011 on warfooting. She further directed that after the completion of all these works, she should be

furnished a complete report, so that the works, being carried out by the State

Government on completion of 200 years of Hazratganj, could be dedicated to the

people. She warned the officers that inauguration of half-finished works should not be

undertaken at any cost.

The Hon’ble Chief Minister ji was reviewing the progress of beautification and

development works, being carried out in Hazratganj and its adjoining areas by the

State Government, at her official residence here yesterday evening. During the two

hour long high-level review meeting, Hon’ble Chief Minister ji extensively reviewed all

the works and inquired from the concerning officers regarding the latest progress of

the works.

During the review meeting, the officers apprised of the Hon’ble C.M. ji that they

were hopeful that most of the works, except some development works related with the

main market of Hazratganj, would be completed by December 26 next. But, the

painting of the shops of the Hazratganj area and other buildings and the beautification

of Lalbagh area would not be completed by December 26.

The Hon’ble Chief Minister ji, after reviewing the situation, directed various

departments and other executing agencies to complete their respective works and

thereafter they should submit a clear-cut report to her (Hon’ble C.M. ji). She said after

that the works would be dedicated to the people. The officers, during the review

meeting, requested Hon’ble Chief Minister ji that they should be given some more time

to complete the remaining works. The Hon’ble Chief Minister, considering their

demand, gave them time till first week of January 2011 to complete all the works at all

costs. The officers assured of Hon’ble Chief Minister ji that the remaining works would

be completed by the first week of January 2011 at all costs.

During the meeting, the officers requested Hon’ble Chief Minister ji to fix a date

after the first week of January 2011 to dedicate to the people the newly developed

Hazratganj and Lalbagh areas. It may be recalled that these works were being carried

out on the completion of 200 years of Hazratganj.

The Cabinet Secretary, Additional Cabinet Secretary, Commissioner and

Chairman Lucknow Development Authority, I.G. Lucknow and senior officers of other

related departments were present at the meeting.

*******

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LESSON 115 The Four Nutriments of Life 23 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

The Four Nutriments of Life

An Anthology of Buddhist Texts

translated from the Pali, with an Introductory Essay by

Nyanaponika Thera

Introduction

“All beings subsist on nutriment” — this, according to the Buddha, is the one single fact about life that, above all, deserves to be remembered, contemplated and understood.[1] If understood widely and deeply enough, this saying of the Buddha reveals indeed a truth that leads to the root of all existence and also to its uprooting. Here, too, the Buddha proved to be one who “saw to the root of things” (muula-dassaavii).[2] Hence, it was thought useful to collect his utterances on the subject of nutriment (aahaara), together with the instructive explanations by the teachers of old, the commentators of the Paali scriptures.

The laws of nutriment govern both biological and mental life, and this fact was expressed by the Buddha when speaking of four kinds of nutriment:

edible food,

sense-impressions,

volitions, and

consciousness.

It is hunger that stands behind the entire process of nutrition, wielding its whip relentlessly. The body, from birth to death, craves ceaselessly for material food; and mind hungers as eagerly for its own kind of nourishment, forever new sense-impressions and for an ever expanding universe of ideas.

Craving (ta.nhaa) is the principal condition of any “in-take” or “up-take” (upaadaana),[3] that is, of nutriment in its widest sense. This is the first factor common to all types of nutriment, be they physical or mental.

The second common factor is the process of the assimilation of food. In the process of eating and digesting, what was external becomes absorbed in the internal; what was foreign matter becomes “one’s own” and is identified with one’s personality. A German proverb says: “Der Mensch ist, was er isst” — “Man is what he eats.” And this applies as well to mental nourishment. Our mind also feeds on “external” material: on sense-impressions and variegated experiences; on the contents of the store-house of knowledge accumulated by the race; and on the precipitate derived from all these sources. Also our memories, when they become objects of mind, are as “external” to the present thought-moment as the ideas read in a book. What cannot be absorbed by the system is discarded, and thus, in the body as well as in the mind, there is a constant process of grasping and rejecting, assimilating and dissimilating, identifying with oneself and alienating. When we look closely at this process of nutrition, physical and mental, we shall notice that it is not only the eater who consumes the food, but, in the course of assimilation, also the food devours the eater. There is thus mutual absorption between them. We know how much people can be changed (for better or worse) by ideas they have absorbed and which finally have absorbed and consumed them.

These laws governing nutriment (physical and mental) are indeed sufficient to convince a thoughtful observer how illusory the conception of an abiding self or substance is. This alone should be enough to vindicate the Anattaa doctrine, the Buddha’s deeply revolutionizing teaching of not-self.

Individualized life is, as Paul Dahlke says, “neither a metaphysical ‘I’-identity (pure spirit, pure subject, according to the soul-theory of the religions) nor a mere physical process (pure body, pure object, according to scientific materialism), but a nutrimental process and as such it is neither something which is in and by itself, nor something caused by another, but something that is maintaining itself: and all these so-called higher faculties of thinking and feeling are different forms of eating, of maintaining oneself.”

But in addition to the vindication of the Anattaa doctrine (not-self), nutriment is likewise a convincing teacher of the two other characteristics of life, Impermanence and Suffering.

Change, or Impermanence (anicca), is at the very root of the nutritive process which cries for constant replenishment of the food consumed. The bottomless gaping hole has to be filled again and again as long as the being lives. And it is no different with our mental hunger that craves for change and variety.

This repetitive monotony of the process of nutrition kept going by the urge to preserve life — this is enough to reveal the dukkha-nature of life, the tiresomeness of the tedious round of eating and being hungry again. Hence a medieval Jewish sage was moved to say, “I am fed up with being hungry again and again, and I hunger after final satiety.”[4]

This is the suffering inherent in the very function of eating, though mostly hidden by the habituation to this most elementary feature of routine life. The concrete suffering and pain involved in the search for food and its acquisition, is obvious enough to all and this misery was, is and will be life’s constant companion. There is the mute suffering in the animal world where “devouring each other is the law” (and man joining in it by even rearing animals for food); we also know of primitive man’s fight for pasture land (basically the same as modern man’s wars for “world markets”); we also know of the pangs of hunger among the poor, and of starving children the world over. And though the resources for feeding humanity have grown considerably in our days, man still has not controlled famine, even where it would be in his power to do so; and all progress in the field of food-production threatens to be dwarfed by the rapid growth of world population. This problem looms large on the horizon of present-day humanity and may well become desperate if the disparity between available food and increasing population reaches a critical point. Should that critical point be reached, we do not know what dire consequences may follow from that situation, unless a united mankind can solve the problem by concerted action and peaceful means. Hence, also for mankind’s future, what the Dhamma teachers of old said remains true: that the search for food (aahaara-pariye.t.thi) is an ever-present source of suffering (vattamaana dukkha) and as such it can stir man’s sense of urgency (sa.mvega) when he considers, in the light of “nutriment,” man’s own nature, his incessant needs and his situation in the world.

This contemplation of the dukkha-aspect of nutriment leads us to a formulation of the Four Noble Truths in terms of nutriment, as given in the last text (§ 7) of this anthology. The four nutriments of life stand for the first truth of Ill; the craving for the four nutriments is the origin of Ill, the second Truth; the stopping of that craving is the cessation of the continued process of grasping for material and mental food, which is the end of Ill, the third Truth; and the Noble Eightfold Path is the way to that cessation.

It is because the process of nutrition (material and mental) demonstrates the conditioned nature of all existence that we have found it to cover those salient features of the Dhamma — the three signata (impermanence, suffering and not-self) and the Four Truths.

We shall now consider each of the four kinds of nutriments singly.

1. Edible Food

Simile: A couple, foodless in the midst of a desert, eat their little child, to enable them to reach their destination.

Just like the husband and wife in the Buddha’s simile, mankind ever since it emerged on this planet, has traversed the desert of life where food is the most urgent concern. And again, as in that story, the stilling of man’s hunger has often been a heart-rending business — if not for the sometimes quite callous “eater,” then for his prey and for a sensitive observer. Often, in his search for food, man has destroyed what is commonly dearest to him, be it relatives and friends or the ideals of his youth. True, this is only one aspect of life: life is not “desert” entire; it has a goodly number of oases where travelers can rest and enjoy themselves to such an extent that they are prone to forget the surrounding desert, which often encroaches on the tiny oasis and buries it.

The couple in the Buddha’s story, coming near starvation, eat their own beloved child. It is a gruesome and seemingly fantastic story indeed. But knowing from the records of history that, at times of famine, war or shipwreck, men did resort to cannibalism, we have to admit that what our story tells may have substantially happened ever so often, in one way or another. In his incessant search for food, or for better food or for control of food resources, how often has man killed, cruelly crushed or exploited his fellow creatures, even those who are close to him by common blood or common race! And is there not close kinship between all that lives? These last words are not merely a sentimental phrase (as which they are mostly used); but they are also a hard and cruel fact. Are we not akin to the voracious greed, the cruel rage and the destructive stupidity, which we encounter in life and of which we become victim or perpetrator in the struggle for food or power? If we were not akin to it, could we encounter it, in one way or another? For an unfathomable time, caught in the ever-turning Wheel of Life, we have been everything: the prey and the devourer of all, parent and child of all. This we should consider when contemplating the nutriment of edible food and the Buddha’s simile for it.

If we wish to eat and live, we have to kill or tacitly accept that others do the killing for us. When speaking of the latter, we do not refer merely to the butcher or the fisherman. Also for the strict vegetarian’s sake, living beings have to die under the farmer’s plowshare, and his lettuce and other vegetables have to be kept free of snails and other “pests,” at the expense of these living beings who, like ourselves, are in search of food. A growing population’s need for more arable land deprives animals of their living space and, in the course of history, has eliminated many a species. It is a world of killing in which we live and have a part. We should face this horrible fact and remain aware of it in our Reflection on Edible Food. It will stir us to effort for getting out of this murderous world by the ending of craving for the four nutriments.

In one short lifetime, how many trainloads of food have passed in and out of our puny body! How many people have had to labor in the production, preparation, and distribution of that food, for keeping unbroken the “traffic line” that runs straight through our body! It is a grotesque picture if we visualize it.

There is yet another aspect of that “life-giving” function of eating. To illustrate it, let us think of a silo, or a storehouse or food bag: after it has been emptied, a few grains or other tiny morsels of food will mostly remain in it. Similarly there will always be left some tiny remnants of food in our body that are neither assimilated nor expelled but remain and putrefy. Some physiologists say that it is this putrefaction of residual food that ultimately brings about the aging and death of the organism if there are no other causes. If they are right, then food is not only life-giving but also death-bestowing, and it appears that we have in this life of ours the choice between death by starvation or by putrefaction. “The food devours the eater!” This close connection between nutriment and death is very poignantly expressed in Greek myth, according to which Demeter is the Goddess of corn (that is, food) and of death as well. Bachofen, that great explorer and interpreter of classic myth, has expressed the significance of it very succinctly: “She feeds man as a prey to herself.”

People, as far as they give any thought to the humdrum act of eating, have taken very different attitudes towards food. Some who became tired of the dull routine of eating dull food, have made a “fine art” of it and became gourmands. To them the Buddha says: “All nutriment is miserable, even divine food.” Others, keenly aware of the importance of food for good health, have devised various ideas about “pure food”: we have here the dietetic rules of several religions, and the belief of ancient and modern sects in man’s “purification by nutriment” (aahaara-parisuddhi), of which already the Buddha made mention (adversely, of course), down to our own days with their ersatz religions of numerous food-reformers. Others, again, have tried to solve the problem of the body’s dependence on food by reducing nourishment below sustenance level and by long periods of fasting. This harsh and futile method of self-mortification the Buddha, too, had tried out and rejected before his Enlightenment, and had vividly described his experience in the Discourse on the Noble Quest (Ariya-pariyesana Sutta). Also later on, the Buddha never recommended periods of fasting beyond the abstention from solid food after noon enjoined upon bhikkhus, and in the periodic observance of the Eight or Ten Precepts. What the Buddha, as a teacher of the Middle Way, advised was moderation in eating, non-attachment to the taste of food, and wise reflection on nutriment.

2. Sense-impression

Simile: A skinned cow, wherever she stands, will be ceaselessly attacked by the insects and other creatures living in the vicinity.

Like a skinned cow, man is helplessly exposed to the constant excitation and irritation of the sense-impressions, crowding upon him from all sides, through all six senses.

The Paali word phassa, rendered here by sense-impression, means literally “touch” or “contact.” But it is not a physical impact that is meant here, but a mental contact with the objects of all six senses, including the mind. Sense-impression, together with attention (manasikaara), is the mind’s first and simplest response to the stimulus exercised by the world of material objects and ideas. According to Buddhist psychology, sense-impression is a constituent factor in each and every state of mind, the lowest and the highest, occurring also in dream and in subliminal states of consciousness.

Sense-impression is a basic nutriment, that is a sustaining condition of life, and what is nourished or conditioned by it are feelings or sensations (vedanaa) which are living on that multitude of constantly occurring sense-impressions and assimilating them as pleasant, unpleasant, or indifferent. This relationship has also a place in the formula of Dependent Origination: “Conditioned by sense-impression is feeling (phassa-paccayaa vedanaa).” As long as there is craving (ta.nhaa) for sense-impressions which arises from unguarded feelings (vedanaa-paccayaa ta.nhaa), there will be an unlimited supply of that foodstuff to be digested by feeling. In an unending stream and in rapid alternation, forms, sounds, smells, flavors, bodily impacts, and ideas impinge upon us as long as we live. It is the poignant awareness of that constant bombardment by sense-impressions that induced the Buddha to choose for the sense-impressions the simile of a skinned cow whose raw flesh is the target of swarms of insects that cause intensely painful feelings to the animal. According to the Buddha, any type of feeling is bound to cause suffering and conflict in him who has not yet freed himself from attachment. Painful feeling is suffering in itself; pleasant feeling brings suffering through its transience and its unsatisfying and unsatisfactory nature; worldly indifferent feeling produces suffering through the dullness and boredom involved in it. It is sense-impression that is the constant feeder of these feelings.

A monk of old, yearning to see still more vividly the burning and irritating nature of sense-impressions, was moved to exclaim:

When shall I with calm endowed

Wisely see as caught in raging blaze

The countless forms, sounds, scents, and tastes,

And contacts and mental things?

Theragatha v. 1099 (Taalapu.ta)[5]

Though man is amply aware of the host of impressions that cause painful sensations in him, yet he is quite willing to pay that price for his pleasurable experiences, nay, for almost any sort of “experiencing” which he prefers to no sensation at all, unless the pain it causes comes too close to tolerance level. What is at the psychological root of this situation is man’s hunger for ever new experiences. If that hunger is not temporarily but regularly satisfied, it leaves him empty, starved and helpless. From that comes man’s wish for change and novelty, and his longing for a close contact with life that for its own sake becomes a habituation and makes solitude unbearable for most men.

The nutriment sense-impression feeds the “World as Enjoyment” or the “World as Enjoyment of Experience.” It feeds the craving for existence (bhava-ta.nhaa). This habitual craving can be broken only if one ceases to identify oneself with the stream of impressions and learns to stand back as an observer wherever one can dispense with active response. Then feeling that is nourished by sense-impression will cease to turn into craving, and the Dependent Origination of suffering has been severed at this point.[6]

3. Volitional Thought

Volitional thought here means chiefly kamma — i.e., rebirth-producing and life-affirming action — and the Buddha has compared it with a man dragged by two others towards and into a pit of glowing embers.

The two dragging forces are man’s kammic actions, good (but still deluded) and evil. It is our kammic proclivities, our life-affirming volitions, our plans and ambitions, that drag us irresistibly to that deep pit of sa.msaara with its glowing embers of intense suffering. Hence it was said that volitional thought, in the sense of kamma, is the nutriment for rebirth on the three planes of existence.

The nutriment volitional thought manifests itself in man’s incessant urge to plan and to aspire, to struggle and conquer, to build and to destroy, to do and to undo, to invent and to discover, to form and to transform, to organize and to create. This urge has sent man into the depth of the ocean and into the vastness of space. It has made him the most vicious of predatory animals and also enabled him to reach the lofty heights of a genius of creative art and thought.

The restlessness that is at the root of all that lust for activity and of the creative urge, is the constant hunger for all four nutriments of life and for a variety of them on different levels of coarseness and sublimity. It is volitional thought that has to go foraging to provide man with the other kinds of nutriment he craves for. It is an incessant task, yielding a conquest of but short duration, and one that again and again ends in defeat.

In volitional thought, the world appears as will and power, and as creative force. Nourished by this powerful nutriment, the process of world-building and world-destruction will go on until sa.msaara is seen in its true nature as a pit of glowing embers, the bottomless depth of which cannot be filled by our plunging into it again and again in whatever guise we assume in our migrations.

4. Consciousness

The nutriment consciousness has been compared with the punishment of a criminal who thrice daily is pierced with three hundred spears.

The sharp shafts of conscious awareness, the punitive results of past cravings and delusions, inflicted on us at all times of the day, pierce our protective skin and lay us open to the impact of the world of objects.

This shockingly harsh image of consciousness as a punishment reminds us of one of Franz Kafka’s main motifs so often appearing in his work — the hidden, unknown, intangible, and seemingly quite amoral guilt of man inherent in his very existence, for which he is inscrutably punished and which punishment, in the depth of his being, he accepts as just (see, e.g., The Trial, The Castle, and In the Penal Colony).

The desire for conscious awareness has the same character as that for sense impressions: the craving to be alive, to feel alive in the constant encounter with the world of objects present to consciousness (or present within consciousness — as the idealists prefer to say).

But there is still more meaning than that to be derived from the description of consciousness as a nutriment if we consider that it is explained primarily as rebirth consciousness. This rebirth consciousness, which is a single moment’s occurrence, feeds (or conditions) the mind-body process (naama-ruupa) of the present existence; and it is the arising of such moments of rebirth consciousness at the beginning of each successive life that continues the interminable chain of future births, deaths and sufferings. Growth or proliferation is a characteristic feature of all consciousness. Each rebirth consciousness, though its direct link is with the life immediately preceding it, has behind it the inexhaustible store-house of the beginningless past, a vast granary of potential seeds of life. Fed from the dark unfathomable recesses of the past, lurks consciousness, an octopus with not eight but a thousand arms, ready to grasp and take hold wherever it finds a chance, and there to procreate a fresh breed of beings, each with its own set of grasping tentacles.

The writer once visited large subterranean caverns which had long passages and high-roofed temple-like halls with huge stalactites and stalagmites resembling the lofty columns of a cathedral. For the convenience of the numerous visitors to the caverns, electric light was installed, and where the bulbs were low enough one could see around them a small spread of lichen, the only trace of organic life amidst the barren rocks. Life springs up wherever it gets the slightest chance through favoring conditions like warmth, moisture, and light. In the spectator’s mind this little harmless proliferation of primitive plant life assumed the menacing features of a beast of prey that, having lurked long under the cover of darkness, at last got the chance for its hungry leap.

Life is always in readiness to spring up, and its most prolific manifestation is consciousness. Seen from our limited viewpoint, it is consciousness that contributes most to the “expanding universe” of sa.msaara. Hence the Enlightened One warned: “Do not be an augmenter of worlds!” (Dhp v. 167). It is by our insatiable and greedy feeding on consciousness and the other nutriments that the world “grows”; and the potentialities for its growth are endless. Also the end of the world of consciousness cannot be reached by walking. Seen from that world-wide perspective, consciousness appears as the feeder and procreator of innumerable beings all of whom undergo that daily ordeal of life’s piercing spears. Such a visualization of the reach of consciousness will increasingly lead to revulsion, to turning-away and dispassion, undeceived by the magician’s enchanting illusions with which the aggregate consciousness was compared by the Buddha.

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Looking back to the Buddha’s similes for the four nutriments, we are struck by the fact that all four evoke pictures of extreme suffering and danger. They depict quite unusual situations of greatest agony. Considering the fact that the daily process of nutrition, physical and mental, is such a very humdrum function in life, those extraordinary similes are very surprising and even deeply disturbing. And they obviously were meant to be disquieting. They are meant to break through the unthinking complacency in which these so common functions of life are performed and viewed: eating, perceiving, willing, and cognizing.

The contemplations on the four nutriments, as presented in these pages, cut at the very roots of the attachment to life. To pursue these contemplations radically and methodically will be a grave step, advisable only for those who are determined to strive for the final cessation of craving and, therefore, are willing to face all consequences which that path of practice may bring for the direction of their present life and thought.

But apart from such full commitment, also a less radical pursuit but serious and repeated thought given to this teaching of the four nutriments will be beneficial to any earnest follower of the Buddha. To those who feel it premature for themselves to aim straight at the cessation of craving, the Dhamma has enough teachings that will soothe the wounds received in the battle of life, and will encourage and help a steady progress on the Path. Though gentle guidance will often be welcome amidst the harshness of life, yet when there is only such gentleness and when, for a while, the winds of fate blow softly and pleasantly, there will be the danger that man settles to a comfortable routine and forgets his precarious situation in this world, which the Buddha so often described. Hence there is the need that man, and especially a Buddhist, should face now and again such stern teachings as those on the nutriments, which will keep him alert and will strengthen his mental fiber so that he can fearlessly meet the unveiled truth about the world in which he lives.

The contemplation on the four nutriments of life can do this for him. From that contemplation, man can learn “not to recoil from the real and not to be carried away by the unreal.” He will learn from it that it is suffering which is nourished and pampered by the four nutriments. He will more deeply understand that

Only suffering arises where anything arises and only suffering ceases where anything ceases.

And another word of the Master will gain fresh significance and increasing weight:

This only do I teach: suffering and its end.

The Four Nutriments of Life

§ 1. One Thing…

Monks, when a monk becomes entirely dispassionate towards one thing, when his lust for it entirely fades away, when he is entirely liberated from it, when he sees the complete ending of it, then he is one who, after fully comprehending the Goal, makes an end of suffering here and now.

What one thing? “All beings subsist by nutriment.” When a monk becomes entirely dispassionate towards this one thing (nutriment), when his lust for it entirely fades away, when he is entirely liberated from it, and when he sees the complete ending of it, then, O monks, he is one who, after fully comprehending the Goal, makes an end of suffering here and now.

— AN 10.27

§ 2. The Discourse on “Son’s Flesh”,
or The Similes for the Four Nutriments

THE DISCOURSE

At Saavatthii.

“There are, O monks, four nutriments [7] for the sustenance of beings born, and for the support of beings seeking birth.[8] What are the four?

“Edible food, coarse and fine;[9] secondly, sense-impression;[10] thirdly, volitional thought;[11] fourthly, consciousness.[12]

“How, O monks, should the nutriment edible food be considered? Suppose a couple, husband and wife, have set out on a journey through the desert, carrying only limited provisions. They have with them their only son, dearly beloved by them. Now, while these two traveled through the desert, their limited stock of provisions ran out and came to an end, but there was still a stretch of desert not yet crossed. Then the two thought: ‘Our small stock of provisions has run out, it has come to an end; and there is still a stretch of desert that is not yet crossed. Should we not kill our only son, so dearly beloved, prepare dried and roasted meat, and eating our son’s flesh, we may cross in that way the remaining part of the desert, lest all three of us perish?’

“And these two, husband and wife, killed their only son, so dearly beloved by them, prepared dried and roasted meat, and, eating their son’s flesh, crossed in that way the remaining part of the desert. And while eating their son’s flesh, they were beating their breast and crying: ‘Where are you, our only and beloved son? Where are you, our only and beloved son?’

“What do you think, O monks? Will they eat the food for the pleasure of it, for enjoyment, for comeliness’ sake, for (the body’s) embellishment?”[13]

“Certainly not, O Lord.”

“Will they not rather eat the food merely for the sake of crossing the desert?”

“So it is, O Lord.”

“In the same manner, I say, O monks, should edible food be considered. If, O monks, the nutriment edible food is comprehended, the lust for the five sense-objects is (thereby) comprehended. And if lust for the five sense-objects is comprehended, there is no fetter enchained by which a noble disciple might come to this world again.[14]

“And how, O monks, should the nutriment sense-impression be considered? Suppose, O monks, there is a skinned cow that stands close to a wall, then the creatures living in the wall will nibble at the cow; and if the skinned cow stands near a tree, then the creatures living in the tree will nibble at it; if it stands in the water, the creatures living in the water will nibble at it; if it stands in the open air, the creatures living in the air will nibble at it. Wherever that skinned cow stands, the creatures living there will nibble at it.

“In that manner, I say, O monks, should the nutriment sense-impression be considered. If the nutriment sense-impression is comprehended, the three kinds of feeling [15] are thereby comprehended. And if the three kinds of feeling are comprehended, there is, I say, no further work left to do for the noble disciple.[16]

“And how, O monks, should the nutriment volitional thought be considered? Suppose, O monks, there is a pit of glowing embers, filled to cover a man’s height, with embers glowing without flames and smoke. Now a man comes that way, who loves life and does not wish to die, who wishes for happiness and detests suffering. Then two strong men would seize both his arms and drag him to the pit of glowing embers. Then, O monks, far away from it would recoil that man’s will, far away from it his longing, far away his inclination. And why? Because the man knows: ‘If I fall into that pit of glowing embers, I shall meet death or deadly pain.’

“In that manner, I say, O monks, should the nutriment volitional thought be considered. If the nutriment volitional thought is comprehended, the three kinds of craving [17] are thereby comprehended. And if the three kinds of craving are comprehended, there is, I say, no further work left to do for the noble disciple.

“And how, O monks, should the nutriment consciousness be considered? Suppose, O monks, people have seized a criminal, a robber, and brought him before the king saying: ‘This is a criminal, a robber, O Majesty! Mete out to him the punishment you think fit!’ Then the king would tell them: ‘Go, and in the morning strike this man with a hundred spears!’ And they strike him in the morning with a hundred spears. At noon the king would ask his men: ‘How is that man?’ — ‘He is still alive, Your Majesty.’ — ‘Then go and strike him again at noontime with a hundred spears!’ So they did, and in the evening the king asks them again: ‘How is that man?’ — ‘He is still alive.’ — ‘Then go and in the evening strike him again with a hundred spears!’ And so they did.

“What do you think, O monks? Will that man, struck with three hundred spears during a day, suffer pain and torment owing to that?”

“Even if he were to be struck only by a single spear, he would suffer pain and torment owing to that. How much more if he is being struck by three hundred spears!”

“In that manner, I say, O monks, should the nutriment consciousness be considered. If the nutriment consciousness is comprehended, mind-and-matter are thereby comprehended. And if mind and body are comprehended, there is, I say, no further work left to do for the noble disciple.”

— SN 12.63

COMMENTARY ON THE DISCOURSE ON “SON’S FLESH”

(Taken from the Venerable Buddhaghosa’s Saarattha-ppakaasini, the Commentary to the Sa.myutta-Nikaaya.)

In explaining the “need arisen” (atthuppatti), i.e., the particular reason for the Buddha giving this discourse, the commentator says that, at that time, the community of monks received abundant support by way of alms food and other requisites. Considering this, the Master asked himself:

“Will the bhikkhus be able, or will they not be able, to eat the alms food and still keep to that mindfulness and clear comprehension which lays hold (of the true nature) of nutriment? Will they be detached, and free of desire and greediness?” And he saw that there were some sons of good families, recently ordained, who ate the alms food without due reflection. Seeing this, he thought: “When I practiced the perfections (paarami) for four incalculable periods and a hundred thousand kalpas, I did not do so for the sake of the requisites, such as robes, alms food, etc., but for the sake of the highest fruition, of sainthood, did I practice them. Also these bhikkhus who went forth under me, did not go forth for the sake of these requisites, but for the sake of attaining sainthood did they go forth. And now they take the unessential for the essential, the worthless for what is worthy!” Such concern arose in him, and he thought further: “If it were possible to declare a fifth grave offense (paaraajika), the monks, partaking of food without due reflection should be made a fifth grave offense. It is, however, not possible to do so, because food is constantly used by beings. But I shall speak to them in such a way that they will consider (such thoughtlessness) as if it were a fifth grave offense. I shall place before them a mirror of the Dhamma for their self-control and restraint, so that, contemplating on it again and again, the bhikkhus of times to come will make use of the four requisites only after due reflection.”

Nutriment (aahaara) has the meaning of “condition” (paccaya); because conditions carry (aaharan.ti) their own results.

…Here an objection may be raised: “If the meaning of nutriment is that of condition, why are only four of them mentioned here, though living beings are conditioned also in other ways?” In reply it is said: “Because these four are prominent conditions for the individual life-continuity.”

For beings living on material food, “edible food” is an important condition for their physical organism (ruupa-kaaya). As to their mental organism (naama-kaaya), sense-impression is an important condition of feeling, volitional thought of consciousness, and consciousness of mind-and-body (naama-ruupa). Accordingly it was said: “Just as this body subsists on nutriment, subsists because of nutriment, does not subsist without nutriment; in the same way, O monks, are feelings conditioned by sense-impression, is consciousness conditioned by kamma-formations (sa”nkhaara-cetanaa, ‘karmic volition’), is mind-and-body conditioned by consciousness.”

What is it, now, that is fed (or conditioned) by each of the four nutriments? Edible food feeds and conditions the set of corporeal qualities that have nutritive essence as their eighth factor.[18] The nutriment sense-impression feeds and conditions the three kinds of feeling. The nutriment volitional thought feeds and conditions the three states of existence. The nutriment consciousness feeds and conditions mind-and-body at rebirth.

In which way does this take place? Edible food, immediately when it is placed in the mouth, produces the eight corporeal qualities.[19] And each morsel that is chewed and swallowed produces again a set of the same eight qualities. Thus it is that edible food feeds and conditions the eight corporeal qualities that have nutritive essence as their eighth factor.

The nutriment sense-impression that is liable to be felt as pleasant, immediately on its arising feeds and conditions a pleasant feeling. And it is similar with sense-impressions liable to be felt as unpleasant or neutral. So does the nutriment sense-impression in all its types (visual impression, auditory, etc.) feed and condition the three kinds of feeling.

The nutriment volitional thought when occurring as kamma leading to rebirth on the sensuous plane, feeds and conditions sensuous existence. When occurring as kamma leading to rebirth on the fine-material or immaterial plane, it feeds and conditions the corresponding existence. So does the nutriment volitional thought in all cases feed and condition the three states of existence.

The nutriment consciousness, at the moment of rebirth, feeds and conditions the three other mental groups (khandhaa), conjoined with it; and by way of conascence-condition, etc., it feeds and conditions the thirty corporeal processes that arise in a triple continuity (ti-santati).[20] So does the nutriment consciousness feed and condition mind-and-body at rebirth.

When saying that “volitional thought feeds and conditions the three states of existence,” only karmically wholesome and unwholesome volition, subject to the taints (saasava-kusala-akusala) is spoken of; and when saying that “consciousness feeds and conditions mind-and-body at rebirth,” only rebirth-consciousness (pa.tisandhi-viññaa.na) is meant. But in general application these four are called “nutriments” (aahaara) because they carry or feed the mental processes associated with these nutriments, and the corporeal processes produced by them (ta.m-sampayutta-ta.m-samu.t.thaana-dhammaana.m aahara.nato).

The Functions

Among these four nutriments, edible food fulfills the function of nourishing, by way of sustaining (upatthambhento); sense-impression, by touching (providing contact;phusanto); volitional thought, by accumulating (kamma; aayuuhamaano); consciousness, by cognizing (vijaananta.m). In which way?

The nutriment edible food sustaining [21] the body by fortifying it, serves for the (bodily) stability of beings. Though this body is produced by kamma, it is through being sustained by edible food that it lasts for 10 years or 100 years, until the end of a being’s normal life span. This may be compared, firstly, to a child that, though brought forth by the mother, is nourished by the wet-nurse at the breast, and is nurtured in other ways; and reared thus it lives long. Secondly it is like a (dilapidated) house propped up by supports. As it was said: “Just as a house that is about to fall, will not fall when supported by timber, so, O great king, is this body sustained by nutriment and persists because of nutriment” (Milindapañhaa).

Similarly it is by sustaining that the nutriment edible food fulfills its function of nourishing. In fulfilling that function, it is a condition to two kinds of corporeal continuity: that produced by nutriment (aahaara-samu.t.thaana) and that karmically acquired (upaadi.n.naka; due to clinging in a former life). For kamma-born (kammaja-upaadi.n.naka) corporeal processes, edible food is a condition by way of being their preserver (anupaalaka); and for those produced by nutriment, by way of being their originator (janaka).

The nutriment sense-impression, by establishing contact with an object that is the basis of pleasure, etc., makes for the sustenance of beings by causing the occurrence of pleasant feelings, etc.

The nutriment volitional thought, in accumulating wholesome and unwholesome kamma makes for the sustenance of beings by generating the root of existence.

The nutriment consciousness, in its cognizing function, serves the sustenance of beings by causing the occurrence of mind-and-body.

The Dangers

In these four nutriments, thus fulfilling their respective functions of sustaining, etc., there are four kinds of danger (bhaya) which should be known.

In the nutriment edible food, desire [22] is the danger; in sense-impression, approaching (an object)[23] is the danger; in volitional thought, accumulation (of kamma and rebirths) is a danger;[24] in (rebirth) consciousness, manifestation (of a new mind-and-body) is the danger.[25]

For what reasons are they danger? Having desire for the nutriment edible food, people, taking up various crafts for the sake of food, undergo many hardships, like enduring cold, etc. Others, having become monks in this dispensation, seeking food in a way wrong for a monk, engage themselves in a physician’s work, etc., and thereby incur blame in this very life; and hereafter they become hungry monk-ghosts as described in the Lakkha.na-sa.myutta: “with his robe burning and ablaze.” For these reasons, it should be understood that desire is an element of danger in edible food.

Those who are fond of sense-impressions, may, in their approach to sense-impression, offend against others’ property which is under their guard and protection, or they may offend against the wives of others, etc. Then the owners of that property will seize the offenders and the goods (stolen), cut those thieves into pieces and throw them on the rubbish heap; or the owners will hand them over to the king who will punish them, inflicting various tortures on them. And after the break-up of the body, a bad destiny awaits the offenders. Thus all kinds of danger occur here and hereafter, which are rooted in fondness for sense impressions. For this reason, (active) approach is the danger in sense-impression.

All danger that occurs in the three states of existence, is rooted in the accumulation of wholesome and unwholesome kamma. Hence the danger in the nutriment volitional thought is the accumulation of kamma.

In whatever place rebirth-consciousness becomes manifest, there it arises along with the mind-and-body existing at the moment of rebirth. And with the arising of that mind-and-body, all dangers have arisen because they have their roots in it. It is for this reason that manifestation (in a mind-and-body) is the danger in the nutriment consciousness. Thus it should be understood.

1. The Nutriment Edible Food

The Simile of the Son’s Flesh

Based on the bare factual account (in the discourse), the meaning of the simile may in brief be explained as follows:

Once, it seems, a couple, husband and wife, together with their little son, set out for a journey through a desert of 100 yojanas extent, taking with them only few provisions. Having traversed 50 yojanas, their provisions came to an end. Feeble from hunger and thirst, they sat down in a sparse patch of shade, and the man spoke to his wife: “My dear, for 50 yojanas from here, in any direction, there is not a single village or hamlet. Therefore I cannot do now what is a man’s work, like tilling a field or raising cattle, (for seeing to your needs). Hence, you had better kill me, eat half of the flesh, and taking the other half with you as provision, you can safely cross the desert, together with our child.” But she said: “My lord, I too cannot do now a wife’s duty towards you, like weaving and other work. So please kill me, eat half of the flesh, and with the other half as provision you can safely get through the desert, together with our boy.” He replied: “My dear, if the mother dies, it means death of two. This delicate little boy cannot live without his mother. But if we two remain alive, we may get another child. Hence let us kill the child, take the flesh and thus escape from the desert.” Thereupon the wife told the child: “Go, my dear, to your father!” And the child went. But the father said: “To bring up this child, I took up on me the great suffering and fatigue of a farmer’s work. I cannot kill the child. You may kill it!” And he sent it back to the mother. But she said: “Longing for a son I went through much hardship by offering prayers and undertaking severe vows; to say nothing about the pains I suffered when bearing it in my womb. I cannot kill my son.” And she told the child: “Go to your father, dear!” While thus being sent to and fro, the feeble child died. Seeing it dead, the parents took the flesh, ate of it and continued their trek through the desert.

This food of their son’s flesh, being loathsome for nine reasons, was not eaten by them for pleasure and enjoyment, nor for comeliness’ sake and for the body’s embellishment, but solely to enable them to cross the desert. What are the nine reasons of its loathsomeness? Its being flesh of the same — i.e., human — species; the flesh of a relative, their own son; the flesh of a beloved son; its being tender, raw, tasteless, unsalted, unsmoked. When partaking of their son’s flesh, so loathsome for those nine reasons, they did not eat it with gusto and full of greed for it, but ate it in a detached way, without lust and desire. When eating they did not leave aside what was attached to bone, sinew and skin, selecting only the choice, substantial pieces; but they ate just what came to their hands. They did not take their fill, gorging themselves, but they took only very little of it, just sufficient to sustain them for a day. They did not grudge or envy each other the food, but free from the stain of selfishness they ate it with a pure heart. They did not eat it with the illusion that it was deer’s meat or peacock’s meat, but they were well aware that it was the flesh of their beloved son. They did not eat it with longing, “Oh, may we again eat such flesh of our son!”; but they ate it without any such longing. They did not hoard a portion of it, thinking: “That much we shall eat in the desert, and the remainder we shall eat when we are out of the desert, adding to it salt and spices.” But having reached the end of the desert and fearing that the town people would see it, they would have buried any remainder in the ground or burned it. They did not harbor any such pride and conceit as: “There is none like us who has the chance of eating such meat!”; but they rather ate it with quite the opposite of such pride (that is, with shame and humility). They did not eat it with disdain, “Oh that saltless, tasteless and evil-smelling thing!”; but they ate it without such disdain. They did not quarrel with each other, “This is your share, that is my share! It is your son! It is my son!”; but they ate in concord and harmony.

Now, the Master, considering in such food its aspect of being taken without greed and attachment, wanted also the community of monks to appreciate that aspect, and said: “What do you think, monks, will they eat the food for the pleasure of it…?”

“In the same manner,” that is, similar to the flesh of a beloved son, should edible food be considered by way of its nine loathsome aspects. What nine? A monk takes edible food reflecting on the repulsiveness of having to go out (on almsround), of having to search (for the almsfood) and of the partaking of it; the repulsiveness of the bodily secretion (while ingesting), of the food’s bodily receptacle, of its digested and undigested condition (in the stomach), of smearing and evacuation. These nine are explained in detail in The Path of Purification, in the section on “The Perception of the Repulsiveness in Nutriment.”[26]

Hence food should be taken, after applying the Simile of the Son’s Flesh by way of those nine reasons of loathsomeness.

Here follows a lengthy section in which the statements about the couple not eating their son’s flesh with gusto and greed, etc., are applied to a monk’s attitude towards his alms-food. This is treated in full up to the last item on “not quarreling.”

Comprehension. “If the nutriment edible food is comprehended (pariññaate)…” — i.e., if comprehended by the three kinds of comprehension (pariññaa): comprehension as the known, as investigating, and abandoning.[27] In which way?

1. Herein a monk understands: What is called the “nutriment edible food” is the material group with nutritive essence as the eighth factor (i.e., nutritive essence), with (the other component factors of) its material basis.[28] This material octad, where does it impinge? At the tongue-sensitivity (jivhaa-pasaada). On what is the tongue-sensitivity based? On the four great primaries of matter (the elements). Hence (on this occasion of eating), the material octad with nutritive essence as its eighth factor, tongue-sensitivity, and the conditions of it, the four great primaries — these things constitute the aggregate of corporeality (ruupakkhandha). The group of mental factors having contact (sense-impression) as the fifth factor,[29] which takes it up (i.e., the aggregate of corporeality), these are the four mental aggregates. All these (phenomena constituting the) five aggregates are just “mind-and-matter” (naama-ruupa). Thus he understands (the ultimate facts underlying the act of eating).

Having defined these phenomena according to their individual functions and characteristics, he searches for their conditionality and finds it in the dependent origination (pa.ticca-samuppaada), in its ascending and descending order.[30]

By such correct understanding of mind-and-matter with its conditions, in the instance of the nutriment edible food, the latter has in so far been comprehended (pariññaata) “as known” (ñaata-pariññaa; i.e., as an object of knowledge in ultimate terms).

2. To that very (instance of) mind-and-matter with its conditions, he now applies the three signata — impermanence, suffering and not-self — and discerns it (sammaasati) by way of the seven contemplations.[31] Hereby the nutriment edible food has been comprehended by way of the investigating comprehension consisting in the full penetration of the three signata and the knowledge of discernment (sammasana-ñaa.na).

3. By discarding attachment and desire in regard to that very mind-and-matter, and comprehending it through the attainment of the path of non-returning, the nutriment edible food has been comprehended by comprehension as abandoning (pahaana-pariññaa).

For explaining the same statement in the discourse, that is, “If the nutriment edible food is comprehended, the lust for the five sense-objects is thereby comprehended,” there is another set of three kinds of comprehension, namely: single comprehension (eka-pariññaa), total comprehension (sabba-pariññaa) and root-comprehension (muula-pariññaa).

1. What is single comprehension? If a monk fully understands the single (fact of) craving for taste occurring at the sense-door of the tongue, thereby (all) lust for the five sense-objects is comprehended. Why? Because that craving arises (on that occasion) at the five sense doors. This very craving when arising at the eye door, is called “lust for visual objects” (ruupa-raaga); when arising at the door of the ear, etc., it is called “lust for sounds,” etc. It is as with a robber who does his misdeeds on five roads; if he is caught on one of these roads and subsequently beheaded, then all five roads will be safe. Similarly, if the craving for taste is comprehended at the tongue sense-door, the entire lust for the five sense-objects is thereby comprehended. This is the single comprehension.

2. What is total comprehension? In a single food morsel that has been placed into the monk’s almsbowl, all fivefold sense-desire obtains. How? By first looking at the food’s clean, bright appearance, there is lust for visual objects. When hot ghee is poured over it, there is a sizzling sound; or when chewing hard food, there is also a sound; and when enjoying such sounds, there is lust for sounds. When enjoying the food’s smell, there is lust for odors. Through its pleasant taste there is lust for taste objects. When enjoying the softness of the food, there is lust for touch objects. When in such a way the food is considered with mindfulness and clear comprehension (sati-sampajañña), and is being eaten without greed and attachment, then there is a total comprehension of it.

3. What is root comprehension? The nutriment edible food is the root or basis of the lust for the five sense-objects. Why? Because when the former exists, the latter arises. It is told that (in Ceylon) during the famine at the time of the brahman Tissa’s rebellion, for twelve years husband and wife did not even look at each other with sensuous thoughts. And why? Because of the scarcity of food. But when the famine had subsided, the whole isle of Ceylon was like a single large festival of children’s birth celebrations. If nutriment is thus comprehended as being the root, also the lust for the five sense-objects is hereby comprehended. This is root comprehension.

2. The Nutriment Sense-Impression

Just as the skinned cow, exposed to the danger of being attacked by the creatures living in various places, has no wish for honor and attention paid to her, nor for bodily care given to her by cleaning her back and massaging — similarly the monk, considering that he is exposed to the danger coming from those devouring creatures, the mental defilements, that are rooted in the nutriment sense-impression, has no desire for the sense-impressions of the three planes of existence.

Here, too, there are three comprehensions:

1. In this case, sense-impression represents the formation aggregate (sankhaara-khandha); the feeling conjoined with it is the feeling aggregate; perception is the perception aggregate; consciousness (citta) is the consciousness aggregate (viññaa.na-kkhandha); the (respective) organ base and its objects are the corporeality aggregate (ruupa-kkhandha). Such correct understanding of mind-and-matter with its condition is “comprehension as the known.”

2. The application to it of the three signata and the examining of it as impermanent, etc., by way of the seven contemplations — this is “comprehension as investigating.”

3. The path of sainthood (arahatta-magga) that discards attachment and desire for that very (combination of) mind-and-body — this is “comprehension as abandoning.”

If the nutriment sense-impression is thus comprehended in a threefold way, the three kinds of feeling are likewise comprehended thereby, because they have their root in sense-impression and are conjoined with it (sampayutta).

In such a way, the exposition of the nutriment sense-impression has been led up to the attainment of sainthood.

3. The Nutriment Volitional Thought

The application of the simile of the pit of glowing embers is as follows:

The pit of glowing embers is the round of existence in its three spheres. The man desirous to live, is a foolish worldling attaching himself to the round of existence. The two strong men are the wholesome and unwholesome kamma. Their dragging the man to the pit is the accumulation of kamma (or karmic effort; kammaayuuhana), because if kamma is accumulated it drags into rebirth. The pain inflicted by the pit of embers is the sa.msaaric suffering inflicted by kamma.

The connection with the threefold comprehension is the same as in the case of sense-impression.

“…If the nutriment volitional thought is comprehended, the three kinds of craving are thereby comprehended,” i.e., the sensual craving, the craving for (eternal) existence and the craving for self-annihilation. Why is this so? Because volitional (kammic) thought has its root in craving, and if the cause is not abandoned, the result cannot be abandoned.

In such a way, the exposition of the nutriment volitional thought has been led up to the attainment of sainthood.

4. The Nutriment Consciousness

In the application of the simile of the criminal pierced by spears, the king should be understood as kamma. The criminal is the foolish worldling attaching himself to the round of existence. The 300 spears are the rebirth-consciousness. The order of the king to pierce the criminal with 300 spears, corresponds to the King of Kamma seizing the foolish worldling attached to sa.msaara, and flinging him into rebirth. Though, herein, the 300 spears have been compared to rebirth consciousness, there is no pain in the spears themselves, but the pain that originates from the wound caused by the spears’ piercing. Similarly, there is no suffering in rebirth itself; but there is kamma-resultant suffering (vipaaka-dukkha) arising during the life-process in a given rebirth, as corresponding to the painful wound caused by the spears.

Here, too, the threefold comprehension should be understood as in the case of the nutriment sense-impression.

“…Mind-and-body are thereby comprehended”: mind-and-body as conditioned by consciousness (according to the dependent origination). If consciousness is comprehended, also mind-and-body are comprehended, being rooted in consciousness and arising together with it.

In such a way, also the exposition of the nutriment consciousness has been led up to the attainment of sainthood.

§ 3. The Conditioned Nature of Nutriment

THE DISCOURSE

At Saavatthii.

“There are, O monks, four nutriments for the sustenance of beings born, and for the support of beings seeking birth. What are the four?

“Edible food, coarse and fine; secondly, sense-impression; thirdly, volitional thought; fourthly, consciousness.

“Of these four nutriments, O monks, what is their source, what is their origin, from what are they born, what gives them existence?

“These four nutriments, O monks, have craving as their cause, have craving as their origin, are born of craving, and craving gives them existence.

“And this craving, O monks, what is its source, what its origin, from what is it born, what gives it existence? Craving has feeling as its source and origin, it is born of feeling, and feeling gives existence to it.

“And this feeling, O monks, what is its source and origin, from what is it born and what gives existence to it? Feeling has sense-impression as its source and origin…

“And this sense-impression, O monks, what is its source…? sense-impression has the six sense-bases as its source and origin…

“And these six sense-bases, O monks, what is their source…? The six sense-bases have mind-and-body as their source and origin…

“And this mind-and-body, O monks, what is its source…? Mind-and-body has consciousness as its source and origin…

“And this consciousness, O monks, what is its source…? Consciousness has kamma-formations as its source and origin…

“And these kamma-formations, O monks, what is their source and origin, from what are they born, what gives existence to them? Kamma-formations have ignorance as their source and origin, they are born of ignorance and ignorance gives existence to them.

“Thus, O monks, through ignorance conditioned are kamma-formations; through the kamma-formations conditioned is consciousness; through consciousness conditioned is mind-and-body; through mind-and-body conditioned are the six sense-bases; through the six sense-bases conditioned is sense-impression; through sense-impression conditioned is feeling, through feeling conditioned is craving; through craving conditioned is clinging; through clinging conditioned is becoming; through becoming conditioned is birth; through birth conditioned are decay and death, sorrow, lamentation, pain, grief and despair. Thus arises this whole mass of suffering.”

— SN 12.11

Translator’s Note

In this discourse, the origin of the four nutriments is traced to craving (ta.nhaa), and the conditioned arising is pursued further back, in terms of the dependent origination (pa.ticca-samuppaada).[32] But while, in the usual formula of the dependent origination, it is clinging (or grasping, upaadaana) that is conditioned by craving, here, in this text, nutriment (aahaara) takes the place of clinging. So it also does in the Mahaa-Ta.nhaasankhaya Sutta (MN 38), while the Cuula-Sihanaada Sutta (MN 11) has here the fourfold division of clinging, with, otherwise, the same wording as our present text.

Both Paali words, aahaara (nutriment) and upaadaana (clinging) have originally the same meaning of “taking up,” “seizing,” and both are also used to signify the fuel of a fire or a lamp (see SN 22.88).

COMMENTARY

Here the statement in the discourse that the four nutriments have craving as their source, should be understood to mean that cravings in a former life are the source of the nutriments; or, in other words, of the (present) individual (attabhaava), from (the moment of) rebirth (i.e., conception) onwards. How? At the moment of rebirth, there is present “nutritive essence” (ojaa) that has originated within the corporeality arisen by way of seven units of corporeal continua (satta-santati),[33] in the case of beings with complete sense faculties; or in the case of other beings,[34] with the appropriate reduction of the continua. This “nutritive essence” constitutes the karmically acquired nutriment “edible food” (upaadi.n.naka-kaba.li”nkaaraahaara) that has (past) craving as its source. The sense-impression and volition associated with the rebirth-consciousness, as well as that consciousness itself — these are the karmically acquired nutriments sense-impression, volitional thought, and consciousness which have craving as their source. This so far refers to the nutriments arising at rebirth and having as their source the craving in a former life. The same applies also to the nutriments arising later, at the first moment ofbhava”nga, and so forth.

But because the Exalted One not only knows the source of the nutriments which is craving, but also the latter’s source which is feeling, and so forth; therefore the discourse continues “And this craving, O monks, what is its source…?” showing by this method the sa.msaaric cycle (va.t.ta) and (implicitly) the stopping of that cycle (viva.t.ta).

Here, however, the exposition is given under the aspect of the past, and accordingly the cycle of kamma and kamma result has been described in terms of past (existence).[35] How? This (present) individual is conceived (as a product of) the four nutriments.

[Among the factors of the Dependent Origination given here], craving (ta.nhaa) is the generative kamma (janaka-kamma) for this (present) individual. “Feeling, sense-impression, sixfold sense-base, mind-and-body, and consciousness” are the factors present in the individual (of the past) that performs that (past) kamma; they have been mentioned here for indicating [this latter fact].

Thus the individual (of the present and the past) has been indicated here in two places (i.e., by mentioning the nutriments and by mentioning feeling, etc.); and in two places the generative kamma of that (past and present individual) has been indicated, (namely, by mentioning craving and by mentioning ignorance and kamma-formations). In such a way, two things have been shown here in brief, kamma and kamma result; and in doing so, the exposition has been given under the aspect of the past, and accordingly the sa.msaaric cycle has been described here in terms of past (existence).[36]

But one should not think that this exposition of the dependent origination is incomplete because it does not extend to its future part. [Though the future is not dealt with expressly] it is implied by indicating the method [applicable also to the future], and therefore it should be understood that this exposition is quite complete.

This is a simile for it: Suppose a clear-sighted man sees a crocodile lying on the water’s surface. At the foremost part of it he sees the throat, further on the back and at the end the root of the tail. But when looking at the belly, he does not see the rest of the tail nor the four legs which are submerged in the water. Yet, for that reason, he does not think that the crocodile is incomplete; but by methodical inference he takes it to be complete.

The application of this simile is as follows. The crocodile lying on the surface of the water is like the sa.msaaric cycle on its three levels. The clear-sighted man standing on the shore, is the meditator. The time when the man sees the crocodile on the surface of the water, corresponds to the time when the meditator understands this individual existence by way of the nutriments. Seeing the throat as the foremost part is like seeing craving as the generative force for this individual. Seeing the crocodile’s back, is like the seeing of feeling, etc., in that existence where the kamma called craving has been performed. Seeing the root of the tail is like seeing ignorance and kamma-formations being the generative factors of this individual’s existence. Looking at the belly below, and, though not seeing the end of the tail and the legs, yet not assuming that the crocodile is incomplete, but taking it as complete, by methodical inference — this is like accepting the exposition to be complete and not believing it to be incomplete, if in a canonical passage this or that section of the cycle of conditions is not mentioned.

There is here one link (of fruit and cause) between nutriment and craving; one link (of cause and fruit) between craving and feeling; and one link (of fruit and cause) between consciousness and kamma-formations. Thus the cycle (of conditions) has been shown in three links (sandhi) and four sections (sa”nkhepa).[37]

§ 4. Mo.liya-Phagguna

“There are, O monks, four nutriments…(as above, § 2).”

After these words, the venerable Mo.liya-Phagguna addressed the Exalted One as follows:

“Who, O Lord, consumes [38] the nutriment consciousness?”

“The question is not correct,” said the Exalted One. “I do not say that ‘he consumes.’[39] If I had said so, then the question ‘Who consumes?’ would be appropriate. But since I did not speak thus, the correct way to ask the question will be: ‘For what is the nutriment consciousness (the condition)?’[40] And to that the correct reply is: ‘The nutriment consciousness [41] is a condition for the future arising of a renewed existence;[42] when that has come into being, there is (also) the sixfold sense-base; and conditioned by the sixfold sense-base is sense-impression.’”[43]

“Who, O Lord, has a sense-impression?”

“The question is not correct,” said the Exalted One.

“I do not say that ‘he has a sense-impression.’ Had I said so, then the question ‘Who has a sense-impression?’ would be appropriate. But since I did not speak thus, the correct way to ask the question will be ‘What is the condition of sense-impression?’ And to that the correct reply is: ‘The sixfold sense-base is a condition of sense-impression, and sense-impression is the condition of feeling.’”

“Who, O Lord, feels?”

“The question is not correct,” said the Exalted One. “I do not say that ‘he feels.’ Had I said so, then the question ‘Who feels?’ would be appropriate. But since I did not speak thus, the correct way to ask the question will be ‘What is the condition of feeling?’ And to that the correct reply is: ’sense-impression is the condition of feeling; and feeling is the condition of craving.’”

“Who, O Lord, craves?”

“The question is not correct,” said the Exalted One. “I do not say that ‘he craves.’ Had I said so, then the question ‘Who craves?’ would be appropriate. But since I did not speak thus, the correct way to ask the question will be ‘What is the condition of craving?’ And to that the correct reply is: ‘Feeling is the condition of craving, and craving is the condition of clinging.’”

“Who, O Lord, clings?”

“The question is not correct,” said the Exalted One, “I do not say that ‘he clings.’ Had I said so, then the question ‘Who clings?’ would be appropriate. But since I did not speak thus, the correct way to ask the question will be ‘What is the condition of clinging?’ And to that the correct reply is: ‘Craving is the condition of clinging; and clinging is the condition of the process of becoming.’ Such is the origin of this entire mass of suffering.[44]

“Through the complete fading away and cessation of even these six bases of sense-impression, sense-impression ceases;[45] through the cessation of sense-impression, feeling ceases; through the cessation of feeling, craving ceases; through the cessation of craving, clinging ceases; through the cessation of clinging, the process of becoming ceases; through the cessation of the process of becoming, birth ceases; through the cessation of birth, old age, death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this entire mass of suffering.”

— SN 12.12

§ 5. If there is lust…

At Saavatthii.

“There are, O monks, four nutriments for the sustenance of beings born, and for the support of beings seeking birth. What are the four?

“Edible food, coarse and fine; sense-impression is the second; volitional thought, the third; and consciousness, the fourth.

“If, O monks, there is lust for the nutriment edible food, if there is pleasure in it and craving for it, then consciousness [46] takes a hold [47] therein [48] and grows.[49]Where consciousness takes a hold and grows, there will be occurrence of mind-and-body.[50] Where there is occurrence of mind-and-body, there is [51] growth of kamma-formations.[52] Where there is growth of kamma-formations, there is a future arising of renewed existence.[53] Where there is a future arising of renewed existence, there is future birth, decay and death. This, I say, O monks, is laden with sorrow, burdened with anguish and despair.

“If, O monks, there is lust for the nutriment sense-impression… volitional thought… consciousness, if there is pleasure in it and craving for it, then consciousness takes a hold therein and grows. Where consciousness takes a hold and grows, there will be occurrence of mind-and-body. Where there is occurrence of mind-and-body, there is growth of kamma-formations. Where there is growth of kamma-formations, there is a future arising of renewed existence. Where there is a future arising of renewed existence, there is future birth, decay and death. This, I say, O monks, is laden with sorrow, burdened with anguish and despair.

“Suppose there is a dyer or a painter. Having some dye or lac, (yellow) turmeric, (blue) indigo or crimson, he would depict, on a well-smoothed wooden tablet, on a wall or a piece of cloth, the figure of a woman or a man, with all the major and minor features (of the body). Similarly, O monks, if there is lust for the nutriments edible food, sense-impression, volitional thought and consciousness… then consciousness takes a hold therein and grows. Where consciousness takes a hold and grows, there is occurrence of mind-and-body. Where there is occurrence of mind-and-body, there is growth of kamma-formations. Where there is growth of kamma-formations, there is a future arising of renewed existence. Where there is a future arising of renewed existence, there is future birth, decay and death. This, I say, O monks, is laden with sorrow, burdened with anguish and despair.[54]

“But if, O monks, there is no lust for the nutriments edible food, sense-impression, volitional thought and consciousness, if there is no pleasure in them and no craving for them, then consciousness does not take a hold therein and does not grow. Where consciousness does not take a hold nor grow, there will be no occurrence of mind-and-body. Where there is no occurrence of mind-and-body, there is no growth of kamma-formations. Where there is no growth of kamma-formations, there is no future arising of renewed existence. Where there is no future arising of renewed existence, there is no future birth, decay and death. This, I say, O monks, is free of sorrow, of anguish and despair.

“Suppose, O monks, there is a gabled house or a gabled hall, with windows at the northern, southern, and eastern sides. Now, when at sunrise, a ray of the sun enters through a window, where would it find hold?” — “On the western wall, O Lord.” — “But if there were no western wall, O monks, where would it find a hold?” — “On the earth, O Lord.” — “And if there were no earth, where would it find a hold?” — “On the water,[55] O Lord.” — “And if there were no water, where would it find a hold?” — “It would not find any hold whatsoever, O Lord.”

“Similarly, O monks, if there is no lust for the nutriments edible food, sense-impression, volitional thought and consciousness, if there is no pleasure in them and no craving for them, then consciousness does not take hold therein and does not grow. Where consciousness does not take a hold nor grow, there will be no occurrence of mind-and-body, there is no growth of kamma-formations. Where there is no growth of kamma-formations there is no future arising of renewed existence. Where there is no future arising of renewed existence, there is no future birth, decay and death. This, I say, O monks, is free of sorrow of anguish and despair.”

— SN 12.64

§ 6. Come to be

“‘This has come to be’[56] — do you see that, Saariputta?”

“‘This has come to be’[57] — that, O Lord, one sees with true wisdom,[58] as it really is. And having seen with true wisdom, as it really is, that ‘this has come to be,’ one is on the way [59] towards revulsion from what has come to be, towards dispassion and cessation.

“‘Produced by such nutriment’ — that one sees, with true wisdom, as it really is. And having seen, with true wisdom, as it really is, that ‘this has been produced by such nutriment,’ one is on the way towards revulsion from its production by nutriment, towards dispassion and cessation.

“‘By the cessation of nutriment, that what has come to be is bound to cease’[60] — that one sees with true wisdom, as it really is. And having seen, with true wisdom, as it really is, that ‘By the cessation of that nutriment, what has come to be is bound to cease,’ one is on the way towards revulsion from what is liable to cease, towards dispassion and cessation. Thus, O Lord, is one in higher training.”[61]

“And how, O Lord, is one a comprehender of Dhamma?[62] ‘This has come to be’ — that, O Lord, one sees with true wisdom, as it really is. And having seen with true wisdom, as it really is, that ‘this has come to be,’ then, through revulsion from what has come to be, through dispassion (concerning it) and the cessation (of it), one is liberated without any clinging.[63]

“‘Produced by such nutriment’ — that one sees with true wisdom, as it really is. And having seen with true wisdom, as it really is, that ‘this has been produced by such nutriment,’ then, through revulsion from its production by nutriment, through dispassion (concerning it) and the cessation (of it), one is liberated without any clinging.

“‘By the cessation of nutriment, that what has come to be is bound to cease’ — that one sees with true wisdom, as it really is. And having seen with true wisdom, as it really is, that ‘by the cessation of that nutriment, what has come to be is bound to cease,’ then, through revulsion from what is liable to cease, from dispassion (concerning it) and the cessation (of it), one is liberated without any clinging. Thus, O Lord, is one a comprehender of Dhamma…”

“Well spoken, Saariputta, well spoken,” said the Exalted One.

…

— SN 12.31

§ 7. Nutriment as Basis of Right Understanding

…Then the monks put another question to the venerable Saariputta: “Friend, could there be another way in which a noble disciple can be said to be one of Right Understanding, whose view is upright, who is possessed of steadfast confidence in the Dhamma, who has attained to this good teaching?”

“There could be, friends. If, friends, a noble disciple knows nutriment, knows the origin of nutriment, knows the ceasing of nutriment, and knows the way leading to the ceasing of nutriment, then he is, in so far, one of Right Understanding, whose view is upright, who is possessed of steadfast confidence in the Dhamma, who has attained to this good teaching.

“And what is nutriment? There are four nutriments for the sustenance of beings born, and for the support of beings seeking birth. What are the four? Edible food, coarse and fine; sense-impression is the second; volitional thought, the third; and consciousness, the fourth.

“Through the origin of craving, there is origin of nutriment. Through the ceasing of craving, there is ceasing of nutriment. The way leading to the ceasing of nutriment is the Noble Eightfold Path, namely, right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

“Friends, if a noble disciple thus knows nutriment, knows the origin of nutriment, the ceasing of nutriment and the way leading to the ceasing of nutriment, he entirely abandons the inner tendency to lust, he casts off the inner tendency to ill-will, eliminates the inner tendency to the opinion-and-conceit of ‘I am,’ he discards ignorance, produces knowledge, and becomes an ender of suffering here and now.”

— MN 9

Notes

See § 1.

Sutta-Nipaata v. 1043.

See Translator’s Note to § 3 (a), and The Wheel No. 17, page 19 under “Clinging.”

Abraham ben Chisdai, in Ben-hamelekh we-hanasir (The Prince and the Ascetic). This is an old Hebrew version of the “Barlaam and Joasaph” story which unwittingly carried the main features of the Buddha’s life story through a major part of the medieval world. The Hebrew version has several distinct traces not only of the Buddha’s life story, but also of Buddhist ideas, like the one quoted above. Only a comparison of the numerous versions of the “Barlaam and Joasaph” story could decide on whether these ideas were part of the tradition and common to other versions, or whether they originated in the Hebrew author’s mind.

Trans. by Soma Thera in His Last Performance, Verses of Taalaputa Thera(Colombo 1943; available from Buddhist Publication Society, Kandy). See also the “Fire Sermon” (The Wheel No. 17: “The eye is burning, forms are burning, eye-consciousness is burning, eye contact is burning. The ear… mind is burning, ideas are burning…”

See The Wheel No. 15, Dependent Origination, p. 24 ff.

Paali: aahaara; from aaharati, to take up, to take on to oneself; to bring, carry, fetch.

Of beings born — bhuutaanam; lit.: of those who have come to existence. — Of beings seeking birth — bhavesinam, lit.: of these seeking existence. The latter term refers, according to the Commentary, in the case of egg-born and womb-born beings, to the period before they have emerged from the egg shell or the membranous sheath. Beings born of moisture (sedaja) or spontaneously (opapaatika) are called “seeking birth” at their first thought moment.

“Edible food,” kabali”nkaaro aahaaro, lit.: “morsel-made food.” Comy: “It is a term for the nutritive essence (ojaa) of which boiled rice etc., is the (coarse) basic (vatthu).”

10.

“Sense-impression” (or contact; phassa) is sixfold: through eye, ear, nose, tongue, body, and mind.

11.

“Volitional thought” mano-sancetanaa, is according to Comy. identical with cetanaa, and refers here to kammic volition.

12.

“Consciousness” (viññaa”na) refers to all types of consciousness.

13.

The same phrases occur in the monk’s reflection on his alms food, e.g., at MN 2; explained in Visuddhimagga, trans. by Naa.namoli, p. 31 ff.

14.

That is he has become a non-returner (anaagaami) by eradicating the fetter of sensuous desire (kaamaraaga-samyojana) which, according to Comy. forms a unit with those other fetters which are given up (pahaanekattha) at this stage, i.e., personality belief, skeptical doubt, attachment to rites and rituals, and ill-will.

15.

Pleasant, unpleasant, and neutral feeling.

16.

This refers to the attainment of sainthood (arahatta).

17.

Sensual craving, craving for (eternal) existence, craving for self-annihilation.

18.

oja.t.thamaka-ruupaani, the “basic corporeal octad” (suddha.t.thaka-kalaapa), consisting of the four material elements, and color, smell, taste, and nutritive essence.

19.

See Note 18.

20.

At the moment of conception of a human being, three units (kalaapa) of corporeal processes arise in continuity: the body-decad, the sex-decad, and the heart-decad. These decads have in common nine factors: the basic eight (see above) and physical vitality; to these, as the varying tenth factor, is added: body (i.e., bodily sensitivity; kaaya), sex differentiation (bhaava), heart (hadaya; the physical basis of mental activity).

21.

Sub-Comy: “It is by way of sustaining (upatthambhento; lit.: propping up) that ‘food’ is said to be a ‘producer of corporeality’ (ruupam samu.t.thaapeti). Its function of sustaining consist in the production of the basic octad, with nutritive essence as its eighth factor (oja.t.thamaka-ruupa).

22.

Sub-Comy: “This is said because the craving for taste is strong when taking edible food. By being the cause of much harm, it is a danger.”

23.

Sub-Comy: “‘Approach’ is the coming-together (sa”ngati) of object, sense-organ, and consciousness, or of object and consciousness. By being the cause of arising of feeling, etc., it is a danger.”

24.

Sub-Comy: “The danger lies in its being the cause of the origination of existence.”

25.

Sub-Comy: “The danger in consciousness is its being a root-cause of all those harmful phenomena which are the originators of a new existence.”

26.

Trans. by Naa.naamoli, p. 372ff.

27.

Ibid., p. 704f, and Ledi Sayadaw, A Manual of Insight (The Wheel No. 31/32), pp. 52-82.

28.

savatthukavasena. Bracketed explanation, according to Sub-Comy.

29.

phassa-pancamaka-dhammaa, the pentad of sense-impression, feeling, perception, volition, and consciousness. See Nyanaponika Thera, Abhidhamma Studies, 2nd ed., Kandy 1964 (Buddhist Publication Society), p. 47ff.

30.

Sub-Comy: “The condition of the five aggregates, here defined as mind-and-matter, is consciousness; and the latter’s condition is kamma-formations; and the condition of that is ignorance.” See The Wheel No. 15a/b.

31.

See Path of Purification, p. 705.

32.

See The Wheel No. 15a/b, Dependent Origination, by Piyadassi Thera.

33.

This refers to seven decads of corporeal factors, consisting of nine constant factors, i.e., the basic octad (see Note 18) and vitality; as the tenth, one of the following seven is added to form seven decads of corporeal continua: eye-sensitivity, ear-, nose-, tongue-sensitivity, bodily sensitivity, sex, and heart-basis (the physical basis of mind).

34.

Those blind, deaf or sexless (Sub-Comy).

35.

Additions in round brackets ( ) are from the subcommentary.

36.

Sub-Comy: “By the mention of kamma, reference to a past birth is implied; that is, to the existence where that kamma has been accumulated. Hereby the beginninglessness of the sa.msaaric cycle is illustrated.”

37.

See Path of Purification, p. 669.

38.

Consumes or eats (aaharati) — The commentators say that this monk believed that he understood the three other kinds of nutriment but concerning consciousness he had conceived the notion that there was a “being” (satta) that takes consciousness onto himself as nutriment.

39.

Comy: “I do not say that there is any being or person that consumes (or eats).”

40.

Comy: “That means: ‘For what (impersonal) state (or thing; katamassa dhammassa) is the nutriment consciousness a condition (paccaya)?’” The term dhamma, in the sense of an impersonal factor of existence, is here contrasted with the questioner’s assumption of a being or person performing the respective function. By re-formulating the question, the Buddha wanted to point out that there is no reason for assuming that the nutriment consciousness “feeds” or conditions any separate person hovering behind it; but that consciousness constitutes just one link in a chain of processes indicated by the Buddha in the following.

41.

The nutriment consciousness signifies here the rebirth-consciousness.

42.

aayatim punabbhavaabhinibbatti; Comy: “This is the mind-and-body (naama-ruupa) conascent with that very (rebirth) consciousness.” This refers to the third link of the dependent origination: “Through (rebirth) consciousness conditioned is mind-and-body” (viññaa.na-paccayaa naama-ruupam).

43.

Comy: “The Exalted One said this for giving to the monk an opening for a further question.”

44.

Comy: “Why does not the monk continue to ask: ‘Who becomes?’ Because as one cherishing wrong views, he believes that ‘A being has become, has come to be.’ Hence he does not question further, because it would conflict with his own beliefs. And also the Master terminates here the exposition, thinking: ‘However much he questions, he will not be satisfied. He is just asking empty questions.’”

45.

Comy: “Here the Master takes up that very point from where he started the exposition: ‘Through the sixfold sense (organ) base conditioned is sense-impression,’ and here he now turns round the exposition (to the cessation of the cycle of dependent origination).

“In this discourse, there is one link (of cause and fruit) between consciousness and mind-and-body; one link (of fruit and cause) between feeling and craving, and one link (of cause and fruit) between the process of becoming and birth.”

Sub-Comy: “Since, in the words of the discourse, ‘The nutriment consciousness is a condition for the future arising of a renewed existence,’ (consciousness is regarded) as being a condition in a former existence for a future existence, and as being a principal cause (muula-kaarana), therefore the Commentary says that ‘there is a link (of cause and fruit) between consciousness and mind-and-body.’ Hence it should be understood that by the term consciousness, also the ‘kamma-forming consciousness’ (abhisa”nkhaara-viññaa.na) is implied” (i.e., apart from being resultant rebirth consciousness).

46.

Sub-Comy: kamma-forming consciousness.

47.

Sub-Comy: it attains to (or: can express) its own nature (laddha-sabhaava).

48.

In the nutriment, or in the cycle of rebirths.

49.

Sub-Comy: it obtains growth (or maturity) for producing its fruit. — Comy: Kamma takes a hold and comes to growth in its capacity to drag (beings) to rebirth and it thus accelerates (the process of becoming; javaapetvaa).

50.

naamaruupassa avakkanti.

51.

In the present resultant sector of the cycle (vipaaka va.t.ta).

52.

Kamma-formations causing the future cycle.

53.

See Note 41.

54.

Comy: “This is the application of the simile: the dyer or painter is the kamma with its adjuncts. The wooden tablets, the wall or the piece of cloth, correspond to the three planes of existence in the cycle of rebirths. As the painter produces a figure on a clean surface, so kamma with its adjuncts produces forms (ruupa) in various existences. If the painter is unskilled, the figures he paints will be ugly, misshapen and not pleasing; similarly, if a person performs a kamma with mind devoid of knowledge (ñaa.na-vippayuttena cittena), then that kamma will produce a (bodily) form that does not lend beauty to the eye, etc., but will be ugly, misshapen and not pleasing even to father and mother. But if the painter is skillful, the figures he produces will be beautiful, of attractive shape and pleasing; similarly if a person performs kamma in a state of mind imbued with knowledge (ñaa.nasampayutta), then the bodily form produced by that kamma, will give beauty to the eye, etc., will be attractive and well-shapen, like a finished work of art.

“Here, taking nutriment together with consciousness, there is one link (of cause and fruit) between nutriment and mind-and-body. Including mind-and-body in the section of the resultants there is one link (of fruit and cause) between mind-and-body and kamma-formations. Finally, there is one link (of cause and fruit) between kamma-formations and the future existence.”

55.

According to Indian cosmology, the earth rests on water.

56.

bhuutam idan’ti.

57.

Comy: This refers to the five aggregates (pancakkhandha).

58.

Comy: This refers to the wisdom bestowed by the paths (of stream-entry, etc.) together with the insight (leading to it; saha-vipassanaaya magga-pannaaya).

59.

Comy: From the observance of morality up to the path (-moment) of sainthood (arahatta-magga) one is “on the way” (pa.tipanno).

60.

tad-aahaara-nirodhaa yam bhuutam tam nirodha-dhamman’ ti.

61.

sekho, one who has attained to the four paths and three lower fruitions.

62.

sankhaata-dhammo. This is one who has attained to the fourth and highest fruition of sainthood (arahatta-phala), an arahant or asekha, “one beyond training.”

63.

anupaadaa vimutto.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

GOOD GOVERNANCE

UP chief minister Mayawati, is keen to recast her image ahead of the assembly polls in 2012.

The BSP supremo has roped in former IAS officer M Ramachandran as
adviser (infrastructure) to accelerate various infrastructure projects
and development works in the state.

The state government’s brief suggests that Ramchandran, an ex-Union
urban development secretary, will advise and monitor ongoing projects
related to metro rail, airport, expressways and those under
consideration in Noida and Greater Noida —- these areas are developing
at a breakneck speed, thanks to their close proximity to the national
Capital.

The former IAS officer, who has been offered the rank of a Cabinet
minister, will advise the government for effective and timely
implementation of these major projects, along with chalking out a
roadmap to raise resources by encouraging private sector’s
participation. Having served in UP — coupled with his tenure as an UD
secretary where he was instrumental in framing many key urban
development policies — perhaps, led the Mayawati government to zero in
on Ramachandran.

For instance, as UD secretary, he played a key role in formulating the
Master Plan for Delhi, implemented the Jawaharlal Nehru Urban Renewal
Mission (JNNURM) for revamping urban infrastructure in 63 cities,
handled Metro rail projects, including the Delhi Metro, and made the
National Capital Region authorities to agree to a common transport
agreement for free movement of autos, buses and taxis to and from
Delhi.

Talking to ToI about his new assignment, the ex-UP cadre officer said,
he is keen to work for UP’s development. “My first priority will be to
prepare a comprehensive roadmap for urban development for the state,”
Ramachandran said.
He added, “The focus will also be on advising the state government to
expedite various ongoing and new infrastructure projects to push the
state’s economy on high growth trajectory.”

VOICE OF SARVAJAN

HONEYLEAKS

[aryabuddha] BUDDHIST

“Human values in Buddhist perspective”

December 17, 2010, 7:29 pm

Human values in Buddhist perspective was the theme of the Fourth Biennial International Buddhist Conference of the Sri Lanka Association of Buddhist Studies (SLABS). The conference was held from December 10 through 12. The venue was the Sri Lanka International Buddhist Academy (SLABS) at Pallekele, Kundasala. SLABS and SIBA jointly hosted one hundred and ninety two Buddhist scholar participants and observers from India, Ladhak, Hong Kong, Taiwan, China, Japan, Germany, the Netherlands, U.K., U.S.A., Thailand, Myanmar and Sri Lanka. There were all together 122 paper presenters of which 53 were foreigners and 69 Sri Lankans.

It seemed as though the rain god had made a sudden snap decision to hold back the monsoon deluge and so the inauguration ceremony commenced under a promising blue sky. Rimmed by mountains, SIBA’S campus displayed regiments of bright Buddhist flags fluttering in the breeze from the complex of buildings at the foot of the hillock right up to the buildings at the summit where the conference took place.

The customary recitation of paritta by the most Venerable prelates of the Malvatte and Asgiriya chapters over, the national flag was hoisted. The keynote address was made by the Venerable Professor Dr. Sigambhirayen, Deputy Rector, Academic Affairs, Mahachulalongkornrajavidyalaya of Thailand to which university SIBA is affiliated. The distinguished gathering included the most Venerable Niyangoda Vijithasiri, Anunayake Thero, Malvatte Chapter, Venerable Dr. Godagama Mangala, Principal, Chandananda Buddhist college, Asgiriya, Mr. Mahinda Dela, Prof. Padmasiri de Silva of Monash University, Australia, the venerable Bhikkhu Analayo from Germany, Prof. Mahesh Deokar from Pune University, India, Prof. Godawari Misra, secretary of Indian Council for Philosophical research (ICPR), Prof. Baidyanath Labh from Jammu-Kashmir, Prof. M.M.J. Marasinghe, Prof. Oliver Abenayake, Prof. P.D.Premasiri, Prof. Asanga Tilakaratne, Prof. G.A.Somaratne and many other distinguished guests from abroad and Sri Lanka.

The conference was organized into three parallel sessions throughout the three divisions of the day to accommodate the galaxy of foreign and local scholars. As always in conferences in Sri Lanka, not only the established scholars of Professorial rank presented papers but the young budding scholars also were given an opportunity to cut their teeth on the presentation of research papers. A welcome feature seen at this conference was the participation of a large number of Buddhist scholars from our neighbor, India. They all but dominated the whole conference by their genial presence and made a significant contribution to Buddhist studies as did the rest of the scholars from all parts of the world such as Germany, Ukraine, U.K., U.S.A., Netherlands, Japan, Taiwan, China, Ladhak, Thailand, Myanmar, etc.

The parallel sessions of the conference were conducted under an interesting assemblage of topics. What was offered in the academic ‘menu’ were Buddhist Meditation; Pali texts: Authorship, Concepts and Styles; Buddhist Art; Buddhist Counselling and Psychology, Faculties, Attainments and Epistemology; History, Tradition and Culture; Buddhism, Peace and Justice; Buddhism, Economics and Politics; Buddhism and Human values; Topics in Buddhist Culture, and so on. It was a very well planned out menu with a wide choice of subjects.

Each session ended with a break for refreshments or lunch. The cramped space of a reception area arranged for refreshments and the canteen where a buffet lunch was laid out each afternoon were not the best of places for interaction and conviviality but those constraints did not seem to deter the fellowship. SIBA has to apologize for these shortcomings of space but on the other hand the hospitality was not wanting and all due thanks must go to the Sri Dalada Maligawa, and Venerable Dr. Godagama Mangala, Principal, Chandananda Buddhist College, Asgiriya, (who hosted a dinner for all the participants and observers with a cultural show thrown in for good measure.) It must also be mentioned that MCU has always given every support necessary to SIBA from its embryonic stage to the first flights of the fledgling Academy. It must also be mentioned here that the building complex at the bottom of the hillock was built by the Royal Norwegian Government and gifted to SIBA.

The conference ‘package’ included, besides the cultural show, a power point presentation by Dr. Manjiri Bhalerao of Tilak Maharashtra Vidyapeth of Mumbai on ‘Buddhist rock-cut caves’, Dr. Suraj Pandit of Satae College, Mumbai on ‘Buddhist monastic establishment in Kanheri: Rise and fall’, and Dr. Maurits Kwee on ‘Human qualities and Bodhisatvas: Values in perspective of Javanese Buddhism as depicted on the Borobudur’.

There was also a book launch of New Horizons on Buddhist Psychology, edited by Maurits G.T. Kwee and Ruth Tiffany Naylor (consultant editors: Asanga Tilakaratne and Surakkulame Pemaratana Thera). In addition, Relevance of the Teachings of the Buddha as in Early Scriptures to the Contemporary Society, (ed) Dr. Mrs. K. Sankaranarayan, and Contemporary Buddhist Studies, a selection of papers from the 3rd international conference of Sri Lanka Association of Buddhist Studies, edited by Sanath Nanayakkara and Russell Bowden. At the end of the conference a two day religio-cultural tour was arranged for participants to be taken to Anuradhapura and Polonnaruwa.

Thus the curtain falls on yet another memorable international conference. A fitting finale was provided at a very simple closing ceremony in the auditorium where an attempt was made by Prof. Maurits G.T. Kwee, Netherlands, to keep the participants wide awake after lunch by singing “Keep on smiling, keep on smiling, and the whole world smiles with you…” in a rich baritone joined by another obliging member of the audience with similar vocal skills. Smiling, indeed, is an international language of communication and the end result of all our intellectual deliberations must be to make that smile endure (not like a Cheshire cat’s grin sans substance) but with true sincere mettaa, karunaa, muditaa and upekkha to make the whole world live in peace and harmony

Bhikkhuni Dr. Waskaduve Suvimalee

Sri Lanka International Buddhist Academy

Dear ALL,

Jai Bhim

…Education makes a lot of change…… ……… ..

Below are information about International Scholarship, Education, PhD, Post-Doc …..

Click to see more details….. ..check requirement, Qualification, details, terms, conditions, dead line, country relations and all ………… . personally…….. (Keep checking the post on Sites)

1) 9 PhD scholarships and 1 postdoctoral scholarship Giessen University’s International Graduate Centre

http://gcsc.uni-giessen.de/wps/pgn/home/GCSC_eng/Scholarship_2011_eng/

2) CHEVENING ROLLS-ROYCE SCIENCE AND INNOVATION LEADERSHIP PROGRAMME 2011 BRINGING TOGETHER THE BEST OF INDIA AND THE UK

http://topstudylinks.com/other/external.aspx?url=http://www.britishcouncil.org/india-scholarships-chevening-silp.htm

3) International Centre for Insect Physiology and Ecology (icipe), Nairobi, Kenya, and TWAS offer one fellowship

http://twas.ictp.it/prog/exchange/fells/fells-pdoc/twas-icipe-postdoctoral-fellowship-programme

4) Negotiation Graduate Research Fellowships

http://www.pon.harvard.edu/faculty/

5) NUS PHD-MBA, NATIONAL UNIVERSITY OF SINGAPORE

http://www.phd-mba.nus.edu.sg/

6) Department of Biological Sciences at Mississippi State University

http://www.grad.msstate.edu/

7) Erasmus Mundus programme

http://www.immit.eu/erasmus-mundus-scholarships/

8) Doctoral Scholarships (2011-2014)

http://www.vub.ac.be/CLEA/

9) Heinz Fellowship

http://www.ucis.pitt.edu/global/heinz.html#about

10) ARC Discovery Project grant

http://www.eso.ecord.org/expeditions/325/325.php

http://agile2.ucc.usyd.edu.au/ro/opportunities/scholarships/692

11) MASTER OF ADVANCED STUDIES IN PEACE AND CONFLICT TRANSFORATION AT THE UNIVERSITY OF BASEL, SWITZERLAND

http://www.world-peace-academy.ch/

12) Erasmus Mundus programme

http://emse.fi.upm.es/scholarships.php

Jai Bhim

Devendra D. Meshram

Revolutionary JaiBheem,

I m planning to come to Kerala (Tiruanantpuram & nearby) and meet to such organisations/groups which are working on Caste Issues/SC/ST/Adivasis or Buddhist religious group, So Can u just give me Name of the organisation name of the person, addressess, email-IDs, Phone No.s etc.

–
Regards
Adv.Kavita Nirmala Waman
Bauddha Sangharsh Samittee,
Organiser
Mb. No. 9960345307

Ben and ALL,

It is the internet and modern technology, that makes things far more easily accessible and affordable. For our people slumbering without knowing the extent and depth of the internet usage, hope they learn to use this media, pretty much everything and I re phrase it, Pretty much everything can be availed from Internet in todays life.

Here is the place I found you can either Buy or Rent. To rent it costs $2.99 and to Buy it costs $8.99.

You can rent and watch it right on your PC or on the TV if you have a TV that has a network or wifi in place. Or buy the DVD.

In either case, this is like going to backyard and buying the movie of our choice, I was totally elated to Dr.Ambedkar (English) available here.

http://www.zinemaya.com/zinemaya/com/zinemaya/ui/movie/movieDetails.jsf;jsessionid=18395081E71D651664F5A6CB480B993D

ZESTCaste] Illiterate brings out a book on Ambedkar - Ambedkar Award proposal

Dear friends,

Please read this wonderful news. Who deserves recognition than poet Ramanna Byati of Karnataka who is an illiterate?

You all know that, in the past we honored Dr Endluri Chinnaiah (author and an eminent personality in Ambedkarite circles in Hyderabad) and Ms Baby Kamble of Maharashtra (author of ‘The Prisons We Broke’) with Ambedkar Awards from our organization. I feel it is an honor to felicitate Mr Ramanna as well.

So, I am proposing Ambedkar Award for 2011 to Mr Ramanna. FFEI can donate Rs. 10,000 from its corpus funds. If others contribute, it would be great and the amount can be presented to him in a small function.

But, before, is there anyone in Karnataka to trace him and start a dialogue? I started my search already. If anyone knows him, please come forward.

Please read the news and respond.

Thanks

Ben

=============

Illiterate brings out a book on Ambedkar

Posted by: “Siddhartha Kumar” mailsiddhartha.k@gmail.com tellsiddhartha

Wed Dec 15, 2010 4:30 am (PST)

http://timesofindia .indiatimes. com/city/ hubli/Illiterate -brings-out- a-book-on- Ambedkar/ articleshow/ 7095286.cms

Illiterate brings out a book on Ambedkar
TNN, Dec 13, 2010, 10.45pm IST

HUBLI: KPCC president G Parameshwara on Monday released the life
history of the architect of Indian constitution, B R Ambedkar, written
in the form of an epic by illiterate poet Ramanna Byati at Thontadarya
Kalyana Mantap in Gadag.

The epic, written in Bhamini Shatpadi (six-line verse) contains 36
chapters in 514 pages. In his work, Byati has described Ambedkar’s
childhood, his family background, struggle for social justice, and his
role in drafting the constitution. He has taken the help of his
daughter Sunanda in scripting it.

Speaking after releasing the book, Parameshwara and district minister
C C Patil praised Byati, saying it’s a big achievement by an
illiterate weaver.

comments (0)

12/17/10

LESSON 114 Mahapañha Sutta The Great Questions 17 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-GOOD GOVERNANCE-Hon’ble Chief Minister ji directs officers to ensurecompletion of various development works being carried out in various cities in a time bound and qualitative manner Punitive action to be taken against executing agency-Hon’ble Chief Minister ji calls on Governor-Complete various schemes related with all-round development of Allahabad on priority basis — Hon’ble Chief Minister ji-Ensure quality construction work in 32 projects worth Rs. 855.35 crore for Allahabad-Chairman State Advisory Council conducts spot verification of development works being carried out in Allahabad

Filed under: General
Posted by: site admin @ 5:29 am

LESSON 114 Mahapañha Sutta The Great Questions 17 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

AN 10.27

PTS: A v 48

Mahapañha Sutta: The Great Questions

(excerpt)

translated from the Pali by

Nyanaponika Thera

…

See also: SN 12.11; SN 12.12; SN 12.31; SN 12.63; SN 12.64; The Four Nutriments of Life by Nyanaponika Thera.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department, U.P.

Hon
’ble Chief Minister ji directs officers to ensurecompletion of various development works being carried out in various cities in a time bound and qualitative manner

Punitive action to be taken against executing agency

and concerning officers if any laxity detected

Complete laying of sewer and

water supply lines by May 2011

Lucknow : 16 December 2010

The Hon

’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji has directed the

officers to complete the various development works being carried out in different cities

for upgrading urban facilities in a time bound and qualitative manner. She said that the

amount allocated for various schemes should be released in a timely manner so that

the development works were not affected adversely. She said that if any laxity in the

implementation of schemes was detected at any level, then punitive action would be

ensured against the executive agency and concerning officers.

The Hon

’ble Chief Minister ji was reviewing the progress of various development

works being carried out for the all round development of various cities at a high level

meeting held at her official residence here today. It may be recalled that Hon

’ble Chief

Minister ji had earlier announced/laid foundation of 28 projects for Varanasi, 31 for

Allahabad, 23 for Kannauj, 105 for Kanpur-Bithur, 28 for Agra, 17 for Faizabad-

Ayodhya, 26 for Mathura-Vrindavan, 47 for Meerut and 53 for Lucknow in all 358

schemes. During the review, it was detected that 201 schemes had been completed so

far, while work on 157 projects was under progress.

It may be recalled that Hon

’ble Chief Minister ji, during a high level review

meeting of law and order and development works held on 27 November last, had

clearly said that some schemes, being implemented for the phased development of

cities, had got delayed, which was not acceptable. She had authorised the Chairman of

U.P. State Advisory Council Mr. Satish Chandra Mishra to review the progress of

various schemes being implemented in these cities and ensure their quick completion.

In compliance of the orders of the Hon

’ble Chief Minister ji, the Chairman of the

U.P. State Advisory Council visited Varanasi and Allahabad recently and conducted on

the spot verification of various development works and apprised the Chief Minister of

the outcome of his review. In this light, the C.M. today extensively reviewed progress

of all 358 schemes and gave necessary directives to the officers. She also directed the

Chairman of the State Advisory Council and Chief Secretary to apprise her of the

progress and quality of these schemes from time to time.

Hon

’ble Mayawati ji cautioned officers of the Jal Nigam, Bridge Corporation,

P.W.D. and other departments, where the progress of works was slow and said that

the works should be completed in a time bound and qualitative manner. She directed

the officers to ensure that the laying of sewer and water supply pipe lines in urban

areas should be completed by May 2011 at all costs so that the people did not face any

difficulty during rainy season. She asked the Principal Secretaries of the executing

agencies to prepare time table for timely completion of works. She also directed that

the same should be made responsible for providing necessary resources for the

schemes.

The Hon

’ble Chief Minister ji while assigning the responsibility of concerning

officers to solve the local problems related to these projects directed them to ensure

fortnightly review regarding the progress of the projects. She directed the officers to

constitute a team of officers of other engineering departments for the technical

inspection of development works. She said this team would examine the technical

aspects on the spot and give required suggestions to remove the shortcomings and

making improvement.

It may be recalled that U.P. State Advisory Council Chairman Mr. Satish Chandra

Mishra had reviewed and made the spot verification of these projects sanctioned for

the integrated development of Varanasi and Allahabad on 14

th and 15th December

respectively on the directives of the Hon

’ble Chief Minister. During review, he found

that 23 works out of 28 have been completed in Varanasi and directives have been

issued for completing the remaining works which included Trans Varuna Sewerage,

Water Drainage Scheme of Varanasi and Varanasi Drinking Water Phase-2 Scheme,

Solid Waste Management, Chauka Ghat and Pandeypur over bridge.

Similarly, 10 works out of 31 have been completed in Allahabad. Directives have

been issued to complete the remaining projects which included STP by Jal Nigam,

Water Supply Phase-2 and Solid Waste Management, Construction of Flyover near

Alopi Devi Temple by Bridge Corporation and Railway over bridge at Rambagh Railway

Station.

On this occasion, Chief Secretary Mr. Atul Kumar Gupta and Principal Secretary

to C.M. Mr. R.P. Singh were present including other senior officers.

*********

Hon

’ble Chief Minister ji calls on Governor

Lucknow : 15 December 2010

The Hon

’ble Chief Minister of Uttar Pradesh

Ms. Mayawati ji called on Governor Mr. B.L. Joshi at

Rajbhawan here today. It was a courtesy call.

*********

Complete various schemes related with all-round development of Allahabad on priority basis

— Hon’ble Chief Minister ji

Ensure quality construction work in 32 projects worth Rs. 855.35 crore for Allahabad

Chairman State Advisory Council conducts spot verification of development works being carried out in Allahabad

Lucknow : 15 December 2010

The Hon

’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji directed

the officers to ensure that the various schemes being carried out for the

all-round development of Allahabad should be completed on priority

basis. She has also directed to the officers that construction of all 32

projects worth Rs. 855.35 crore announced for Allahabad should be done

in qualitative manner according to the fixed norms. She has given strict

directive to the concerned officers that work of laying the sewer-lines in

Allahabad city should be completed by May 2011, so that people could

not face any difficulty in traffic during the next rainy season.

The Hon

’ble Chief Minister ji had directed the officers of Urban

Development, Energy, P.W.D. including other concerning departments

that they should ensure the implementation of the projects related to

their respective departments in Allahabad in a speedy manner. She said

that all the projects announced for Allahabad should be completed in

fixed time limit, so that people could be benefited by it.

The Hon

’ble Chief Minister ji gave these directives, when the

Chairman U.P. State Advisory Council Mr. Satish Chandra Mishra apprised

her of the conclusions of his spot verification of the various development

works being carried out in Allahabad.

It may be recalled that Chairman of U.P. State Advisory Council is

doing the spot verification of development works of different cities

according to the directives of the Hon

’ble Chief Minister given on 27

November 2010. He visited Varanasi yesterday and inspected the

development works there.

Chairman of U.P. State Advisory Council Mr. Mishra visited

Allahabad according to the directives of the Hon

’ble Chief Minister and

made spot verification of various schemes like- Sasur Khaderi River,

Karelabad, Bridge being constructed over Bakshi diversion road and its

approach road. Besides, he also inspected new Khusaro Bagh, Power

Sub-station, construction of 100-bed hostel for visually handicapped

students, under ground water tank in P.D. Tandon Park and lying of

sewer lines on Muir Road. She directed the officers of the concerning

department to complete all works within scheduled time-period.

Chairman of State Advisory Council directed the officers in a review

meeting held after the visit of Allahabad that commissioner and District

Magistrate should ensure regular monitoring of various projects with the

working agency for which Hon

’ble Chief Minister had made

announcements and laid foundation stone. She said that stringent action

should be taken against the working agencies found slack and careless in

the implementation of these projects. Besides, the Principal Secretary of

U.P. State Advisory Council should be apprised every week of the latest

situation of development works.

During the review, Mr. Mishra found that works of 10 projects out of

32 announced by the Hon

’ble Chief Minister to strengthen infrastructure

facilities had been completed in Allahabad and more than 50 per cent

work of 08 projects has been completed. The officers informed him that

the remaining works would be completed by March 2011. The officers

assured Mr. Mishra that the proposed work of Alopi Bagh Flyover would

be started soon.

On this occasion, the Chief Secretary Mr. Atul Kumar Gupta,

Principal Secretary Urban Development Mr. Alok Ranjan, Principal

Secretary to C.M Mr. R.P. Singh, Commissioner, DM and other senior

officers were present.

*********

comments (0)

12/16/10

LESSON 113 Atthi Raga Sutta Where There is Passion 16 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-GOOD GOVERNANCE-BSP sweeps panchayat chief polls-VOICE OF SARVAJAN-HONEYLEAKS-Heads without tails -Civil Resistance at White House Led by Veterans-WELCOME TO STOP THESE WARS -Take a Stand for Peace!-December Newsletter Parallax Press

Filed under: General
Posted by: site admin @ 3:39 am

LESSON 113 Atthi Raga Sutta Where There is Passion 16 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.064.than.html

SN 12.64

PTS: S ii 101

CDB i 599

Atthi Raga Sutta Where There is Passion

translated from the Pali by

Thanissaro Bhikkhu

Alternate translation: Nyanaponika

At Savatthi… “There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. These are the four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born.

“Where there is passion, delight, & craving for the nutriment of physical food, consciousness lands there and increases. Where consciousness lands and increases, there is the alighting of name-&-form. Where there is the alighting of name-&-form, there is the growth of fabrications. Where there is the growth of fabrications, there is the production of renewed becoming in the future. Where there is the production of renewed becoming in the future, there is future birth, aging, & death, together, I tell you, with sorrow, affliction, & despair.

“Where there is passion, delight, & craving for the nutriment of contact…

“Where there is passion, delight, & craving for the nutriment of intellectual intention…

“Where there is passion, delight, & craving for the nutriment of consciousness, consciousness lands there and increases. Where consciousness lands and increases, there is the alighting of name-&-form. Where there is the alighting of name-&-form, there is the growth of fabrications. Where there is the growth of fabrications, there is the production of renewed becoming in the future. Where there is the production of renewed becoming in the future, there is future birth, aging, & death, together, I tell you, with sorrow, affliction, & despair.

“Just as — when there is dye, lac, yellow orpiment, indigo, or crimson — a dyer or painter would paint the picture of a woman or a man, complete in all its parts, on a well-polished panel or wall, or on a piece of cloth; in the same way, where there is passion, delight, & craving for the nutriment of physical food… contact… intellectual intention… consciousness, consciousness lands there and increases. Where consciousness lands and increases, there is the alighting of name-&-form. Where there is the alighting of name-&-form, there is the growth of fabrications. Where there is the growth of fabrications, there is the production of renewed becoming in the future. Where there is the production of renewed becoming in the future, there is future birth, aging, & death, together, I tell you, with sorrow, affliction, & despair.

“Where there is no passion for the nutriment of physical food, where there is no delight, no craving, then consciousness does not land there or increase. Where consciousness does not land or increase, there is no alighting of name-&-form. Where there is no alighting of name-&-form, there is no growth of fabrications. Where there is no growth of fabrications, there is no production of renewed becoming in the future. Where there is no production of renewed becoming in the future, there is no future birth, aging, & death. That, I tell you, has no sorrow, affliction, or despair.

“Where there is no passion for the nutriment of contact…

“Where there is no passion for the nutriment of intellectual intention…

“Where there is no passion for the nutriment of consciousness, where there is no delight, no craving, then consciousness does not land there or increase. Where consciousness does not land or increase, there is no alighting of name-&-form. Where there is no alighting of name-&-form, there is no growth of fabrications. Where there is no growth of fabrications, there is no production of renewed becoming in the future. Where there is no production of renewed becoming in the future, there is no future birth, aging, & death. That, I tell you, has no sorrow, affliction, or despair.

“Just as if there were a roofed house or a roofed hall having windows on the north, the south, or the east. When the sun rises, and a ray has entered by way of the window, where does it land?”

“On the western wall, lord.”

“And if there is no western wall, where does it land?”

“On the ground, lord.”

“And if there is no ground, where does it land?”

“On the water, lord.”

“And if there is no water, where does it land?”

“It does not land, lord.”

“In the same way, where there is no passion for the nutriment of physical food… contact… intellectual intention… consciousness, where there is no delight, no craving, then consciousness does not land there or increase. Where consciousness does not land or increase, there is no alighting of name-&-form. Where there is no alighting of name-&-form, there is no growth of fabrications. Where there is no growth of fabrications, there is no production of renewed becoming in the future. Where there is no production of renewed becoming in the future, there is no future birth, aging, & death. That, I tell you, has no sorrow, affliction, or despair.”

See also: SN 12.11; SN 12.12; SN 12.31; SN 12.63; AN 10.27; The Four Nutriments of Life by Nyanaponika Thera.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

TWELVEFOLD CONDITIONED ARISING

BODHISATTVA

PARAMITA

SIX PARAMITAS

III.

SIX SPIRITUAL POWERS

SIX PATHS OF REBIRTH

TEN DHARMA REALMS

FIVE SKANDHAS

EIGHTEEN REALMS

FIVE MORAL PRECEPTS

IV.

MEDITATION

MINDFULNESS

FOUR APPLICATIONS OF MINDFULNESS

FOUR FORMLESS REALMS

FIVE TYPES OF BUDDHIST STUDY AND PRACTICE

MAHAYANA AND HINAYANA COMPARED

PURE LAND

BUDDHA RECITATION

EIGHT CONSCIOUSNESSES

ONE HUNDRED DHARMAS

EMPTINESS

VI.

DEMON

LINEAGE

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

Welcome to the Free Online e-Nālandā Research and Practice University

GOOD GOVERNANCE

BSP sweeps panchayat chief polls

http://www.deccanchronicle.com/national/bsp-sweeps-panchayat-chief-polls-800

The ruling Bahujan Samaj Party has swept the panchayat chiefs’ elections by winning 55 seats — 23 of them unopposed — while the Samajwadi Party trailed behind with 10 seats.

The Congress and the Rashtriya Lok Dal could manage two seats each while the BJP lagged behind with just one seat. The results of Etah seat have been withheld on court orders. Results on the 70 seats of District Panchayat Chairmen were declared late on Sunday night.
The BSP won the elections in Jaunpur, Sonebhadra, Muzaffarnagar, Mirzapur, Badaun, Allahabad, Pratapgarh, Sant Kabir Nagar, Agra, Pilibhit, Aligarh, Ferozabad, Kannauj, Bareilly, Kanpur, Deoria, Azamgarh, Ambedkar Nagar, Moradabad, Basti, Ballia, Sant Ravidas Nagar, Saharanpur, Hardoi, Jhansi, Shahjahanpur, Hathras, Farukkhabad, Fatehpur, Barabanki, Sultanpur and Chitrakoot.
The Samajwadi Party won the elections in Ramabai Nagar (formerly Kanpur Dehat), Lalitpur, Faizabad, Bahraich, Ghazipur, Jalaun, Gonda, Aurraiya, Mainpuri and Etawah. The Congress victory was restricted to Rae Bareli and Amethi (now Chhatrapati Shahuji Maha-raj Nagar) while the BJP could win only the Maharajganj seat.

If the results of these elections are any indication, the main contests in the next assembly elections will be between the BSP and the SP while the Congress will, once again, emerge as a side player like the BJP.

Though the Congress, as well as the Samajwadi Party, claim that there has been a large scale misuse of government machinery by the ruling BSP in these elections, the fact remains that the BSP has emerged a winner all through.

The performance of the Congress in the polls amply demonstrates that the party has not expanded beyond Rae Bareli and Amethi, which are the constituencies of Mrs Sonia Gandhi and Mr Rahul Gandhi respectively.
The party’s level of preparedness or the next assembly elections is abysmally low and the Congress is unlikely to gain much if it continues with its laid-back attitude.

The BJP, meanwhile, is placed in a similar situation by ranking fourth in the polls. The party has to literally begin from a scratch if it wishes to register its presence in state politics in the next Assembly polls.
The BSP, on the other hand, has displayed its readiness in organisational matters once again. The party had earlier decided to stay away from the panchayat elections but later decided to contest the district panchayat chairmen’s elections when it found that several party leaders had got their relatives to contest the panchayat polls without informing the party high command.

VOICE OF SARVAJAN

HONEYLEAKS

Civil Resistance at White House Led by Veterans

December 15, 2010

Military veterans will lead a nonviolent act of civil resistance at the White House Thursday, Dec. 16, at 10:00 a.m. to protest the ongoing U.S. wars and occupations. Veterans For Peace organizers expect this to be the largest veteran-led resistance since the wars in Iraq and Afghanistan began.

Among the scheduled participants: Daniel Ellsberg, who leaked the Pentagon Papers; Mike Ferner, Veterans For Peace national president; Leah Bolger, Veterans For Peace vice president and retired Navy commander; Ray McGovern, retired CIA official; Coleen Rowley, FBI whistleblower; and Chris Hedges, author and former New York Times war correspondent.

WELCOME TO STOP THESE WARS

← Time to Stand Together

Take a Stand for Peace!

Posted on December 14, 2010 by admin

Join the largest U.S. veteran-led civil resistance to war December 16.

Rally at Lafayette Park, Washington, D.C., at 10 am
March to the White House for civil resistance action

[The Buddhist Circle] Fw: December Newsletter Parallax Press

Dear Reader,

May the peace of this holiday season bring joy and awakening to all!

One Buddha Is Not Enough

A Story of Collective Awakening
Thich Nhat Hanh and the Monks and Nuns of Plum Village

How do we learn to believe in ourselves and not just rely on our spiritual teachers? This question was answered in August 2009 when over a thousand people came to Colorado to spend a week with Zen Master Thich Nhat Hanh, only to find he was in the hospital and wouldn’t be able to lead the retreat.

The result of this event is One Buddha Is Not Enough, a book on how to become your own teacher and create your own community. One Buddha Is Not Enough offers fresh and original insights from emerging Buddhist teachers on topics such as handling grief, strengthening relationships, dealing with anger and other strong emotions, and finding happiness in the present moment.

One Buddha Is Not Enough, is the continuation of Thich Nhat Hanh’s teaching through the sangha. It is tremendously encouraging and shows us that we are surrounded by the people who can help us on our journey.

Special Offer: 20% Discount
Offer valid until: 12/31/10

ISBN: 978-1-935209-63-8, Paperback, 216 pages.

One Buddha Is Not Enough

Diamond That Cuts through Illusion

“Wherever this sutra is kept is a sacred site enshrining the presence of the Buddha or one of the Buddha’s great disciples.”
—Thich Nhat Hanh

The Diamond Sutra offers the Buddha’s insights on dualism and illusion. He speaks of how to develop the insight, that can cut through any obstacle on the road to enlightenment.

This sutra presents a dialogue between the Buddha and his disciple Subhuti that illuminates how our minds construct limited categories of thought. Thich Nhat Hanh’s commentary on the text shows how we must move beyond the aspiration for personal enlightenment to become enlightened beings who work to alleviate the suffering of others. Nhat Hanh writes about the daily applications of the sutra and how we can use its wisdom to encounter a deeper reality and act in the world skillfully and effectively.

This revised edition includes Thich Nhat Hanh’s translation of the sutra from the Chinese and new insight on the enviromental implications of the Diamond Sutra. A beautiful edition of one of Buddhism’s central texts.

Special Offer: Discount 20%
Offer valid until: 12/31/10

ISBN: 978-1-935209-44-7, REVISED Edition, Paperback, 153 pages.

Diamond That Cuts through Illusion

Staff recommendation

Travis: “A recent visit to the Henry Miller Memorial library in Big Sur , CA (which has the motto: “A place were nothing ever happens”) brought about a nice surprise: prominently displayed was a copy of Sounds of Freedom which for a long time has been one of my favorite Parallax publication but which has struggled to find a wide audience.

I had never considered this title as a holiday gift but seeing it “out of context” made me realize that it is just that. It brings together interviews with musicians from a wide variety of genres, (many of whom are known worldwide) and provides a portrait of the paths that these artists have taken in developing their creativity upon foundations of social activism and spiritual growth. Their experiences, feelings, and thoughts point us to ways of understanding and interacting in the world that bring peace, justice, and happiness.

The underlying message of Sounds of Freedom is that peace is possible and that we can each release fear and cultivate compassion in ourselves, while simultaneously helping to address the suffering of the world around us. What is more in the true spirit of Christmas than that?

ISBN: 978-1-888375-47-3, Paperback with CD included, 200 pages.

Sounds of Freedom

Thich Nhat Hanh Calendars 2011
Our stock of 2011 calendars is going fast, and we encourage you to act quickly!
2011 Calendars

May your holidays be joyous and peaceful,
Travis, Rachel, Terri, Terry, Leslie, Heather, and Sophie

With Regards
Sandip Patil
Mumbai, 8149645674

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12/15/10

LESSON 112 Puttamansa Sutta A Son s Flesh 15 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-HONEYLEAKS-GOOD GOVERNANCE-Complete various schemes related with integrated development of Varanasi on war-footing — Hon’ble Chief Minister ji-P. Chidambaram’s statement regarding increase in crime in New Delhi irresponsible-Chidambaram talking about North Indians like other irresponsible persons-Published in The Employment News : 11-17 December, 2010-70 pc seats for SCs, ST students in 3 new UP colleges-VOICE OF SARVAJAN-BJP chief booked under SC/ST Act -Heads without tails

Filed under: General
Posted by: site admin @ 8:17 am

LESSON 112 Puttamansa Sutta A Son s Flesh 15 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

SN 12.63

PTS: S ii 97

CDB i 597

Puttamansa Sutta: A Son’s Flesh

translated from the Pali by

Thanissaro Bhikkhu

Alternate translation: Nyanaponika

At Savatthi… “There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. These are the four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born.

“And how is physical food to be regarded? Suppose a couple, husband & wife, taking meager provisions, were to travel through a desert. With them would be their only baby son, dear & appealing. Then the meager provisions of the couple going through the desert would be used up & depleted while there was still a stretch of the desert yet to be crossed. The thought would occur to them, ‘Our meager provisions are used up & depleted while there is still a stretch of this desert yet to be crossed. What if we were to kill this only baby son of ours, dear & appealing, and make dried meat & jerky. That way — chewing on the flesh of our son — at least the two of us would make it through this desert. Otherwise, all three of us would perish.’ So they would kill their only baby son, loved & endearing, and make dried meat & jerky. Chewing on the flesh of their son, they would make it through the desert. While eating the flesh of their only son, they would beat their breasts, [crying,] ‘Where have you gone, our only baby son? Where have you gone, our only baby son?’ Now what do you think, monks: Would that couple eat that food playfully or for intoxication, or for putting on bulk, or for beautification?”

“No, lord.”

“Wouldn’t they eat that food simply for the sake of making it through that desert?”

“Yes, lord.”

“In the same way, I tell you, is the nutriment of physical food to be regarded. When physical food is comprehended, passion for the five strings of sensuality is comprehended. When passion for the five strings of sensuality is comprehended, there is no fetter bound by which a disciple of the noble ones would come back again to this world.

“And how is the nutriment of contact to be regarded? Suppose a flayed cow were to stand leaning against a wall. The creatures living in the wall would chew on it. If it were to stand leaning against a tree, the creatures living in the tree would chew on it. If it were to stand exposed to water, the creatures living in the water would chew on it. If it were to stand exposed to the air, the creatures living in the air would chew on it. For wherever the flayed cow were to stand exposed, the creatures living there would chew on it. In the same say, I tell you, is the nutriment of contact to be regarded. When the nutriment of contact is comprehended, the three feelings [pleasure, pain, neither pleasure nor pain] are comprehended. When the three feelings are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.

“And how is the nutriment of intellectual intention to be regarded? Suppose there were a pit of glowing embers, deeper than a man’s height, full of embers that were neither flaming nor smoking, and a man were to come along — loving life, hating death, loving pleasure, abhorring pain — and two strong men, having grabbed him by the arms, were to drag him to the pit of embers. To get far away would be that man’s intention, far away would be his wish, far away would be his aspiration. Why is that? Because he would realize, ‘If I fall into this pit of glowing embers, I will meet with death from that cause, or with death-like pain.’ In the same say, I tell you, is the nutriment of intellectual intention to be regarded. When the nutriment of intellectual intention is comprehended, the three forms of craving [for sensuality, for becoming, and for non-becoming] are comprehended. When the three forms of craving are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.

“And how is the nutriment of consciousness to be regarded? Suppose that, having arrested a thief, a criminal, they were to show him to the king: ‘This is a thief, a criminal for you, your majesty. Impose on him whatever punishment you like.’ So the king would say, ‘Go, men, and shoot him in the morning with a hundred spears.’ So they would shoot him in the morning with a hundred spears. Then the king would say at noon, ‘Men, how is that man?’ ‘Still alive, your majesty.’ So the king would say, ‘Go, men, and shoot him at noon with a hundred spears.’ So they would shoot him at noon with a hundred spears. Then the king would say in the evening, ‘Men, how is that man?’ ‘Still alive, your majesty.’ So the king would say, ‘Go, men, and shoot him in the evening with a hundred spears.’ So they would shoot him in the evening with a hundred spears. Now what do you think, monks: Would that man, being shot with three hundred spears a day, experience pain & distress from that cause?”

“Even if he were to be shot with only one spear, lord, he would experience pain & distress from that cause, to say nothing of three hundred spears.”

“In the same say, I tell you, monks, is the nutriment of consciousness to be regarded. When the nutriment of consciousness is comprehended, name & form are comprehended. When name & form are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.”

See also: SN 12.11; SN 12.12; SN 12.31; SN 12.64; AN 10.27; The Four Nutriments of Life by Nyanaponika Thera.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

HONEYLEAKS

GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department, U.P.

Complete various schemes related with integrated development of Varanasi on war-footing

— Hon’ble Chief Minister ji

On the directives of Hon’ble Chief Minister ji, Chairman

State Advisory Council conducts spot verification of

development works being carried out in Varanasi

Lucknow : 14 December 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji

directed the officers to ensure that the various schemes being

carried out for the integrated development of Varanasi were

completed on war-footing. She directed them to complete the

Pandeypur and Chauka Ghat under-construction flyover by March

2011. She set May 2011 deadline for the completion of laying of

sewer and pipe-lines works.

Hon’ble Chief Minister ji directed the officers related with the

departments like Jal Nigam, Housing Development, Energy, Public

Works etc to ensure that projects related with their respective

departments, being carried out in Varanasi, were completed at

quick pace as all of them were related with the urban

infrastructure. She also asked them to focus on the quality of the

construction works. She directed them to ensure that the people

faced no difficulty because of the implementation of these

schemes.

The Hon’ble Chief Minister ji gave these orders, when the

Chairman U.P. State Advisory Council Mr. Satish Chandra Mishra

apprised her of the inferences of his spot verification of the various

development works being carried out in Varanasi. It may be

recalled that in December 2008 Hon’ble Chief Minister Ms.

Mayawati ji had laid foundation of various development works to

ensure all round development of Varanasi city.

It may be recalled that Hon’ble Chief Minister ji, during a

high level review meeting of law and order and development works

held on 27 November last, had elaborated on the steps being

taken by the State Government for the phased development of

cities. She had authorised Mr. Mishra to review the progress of

various schemes being implemented by the State Government for

the betterment of necessary infrastructure facilities of various

cities. She had also directed the Chairman of the State Advisory

Council to visit various cities and conduct spot verification and

extensive review of various schemes to ensure quality in the

construction works as the same were being carried out for

strengthening of infrastructure facilities of the cities. She had also

directed him to ask the officers to ensure that the projects were

completed in a time bound manner.

Following these directives of the Hon’ble Chief Minister, the

Chairman of State Advisory Council Mr. Mishra visited Varanasi

and made inspection of Trans Varuna Sewerage Yojana, Diversion

of Nagwa Nullah, Pandeypur and Chauka Ghat Flyover. Afterwards,

he held a review meeting with senior officers related to various

projects and apprised them about the directives of the Hon’ble

Chief Minister. She said that the Hon’ble Chief Minister had given

the directives to complete different development works on priority

basis. Expressing concern over the cleanliness of the city, the

Hon’ble Chief Minister had given strict directives to Nagar Nigam

to ensure proper cleanliness.

On the occasion of Varanasi visit, the State Advisory Council

Chairman garlanded the statue of Sant Guru Ravidas ji set up in

Sant Ravidas Park. He also gathered information regarding the

facilities being made available at different Ghats.

It may be recalled that Mr. Satish Chandra Mishra would

review the progress of different development works tomorrow on

December 15, 2010 in Allahabad, foundation of which had been

laid by the Hon’ble Chief Minister ji.

Principal Secretary to C.M. Mr. R.P. Singh, Principal Secretary

P.W.D. Mr. Ravindra Singh, Principal Secretary Urban

Development Mr. Alok Ranjan, Commissioner, DM and other senior

officers were present during the visit of Varanasi by Mr. Mishra.

*********

P. Chidambaram’s statement regarding increase in crime in New Delhi irresponsible

Chidambaram talking about North Indians like other irresponsible persons

Lucknow : 13 December 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms.

Mayawati ji has termed the statement of the Union Home

Minister Mr. P. Chidambaram, in which he said that outsiders

were responsible for increasing crime in Delhi, as

irresponsible and malicious. She said that the Union Home

Minister should apologise to the people of the country.

Hon’ble Chief Minister ji said that Delhi was the capital

of the country and people of the country had a right to live in

Delhi. She said that Mr. Chidambaram had been talking

about the North Indians like other irresponsible persons. She

said that it seems Mr. Chidambaram was trying to hide his

weaknesses through this statement.

Ms. Mayawati ji said that owing to the anti-poor and

anti-labour policies of the Congress government, which ruled

Country and States for a long time, the people of Northern

states had to migrate to Delhi and other big cities in search

of employment. She said that even though the North Indians

had been contributing in the development and economy of

Delhi and other States, yet they were being insulted in other

states. Holding Congress governments fully responsible for

this, she said that the Union Home Minister should have paid

attention towards these facts as well before issuing any

statement.

Ms. Mayawati ji said that everybody knew that the law

and order and crime control of Delhi state was under the

control of Union Home Ministry. Therefore, it was very

unfortunate that the Union Home Minister, in his effort to

hide his weaknesses, was holding people from U.P. and Bihar

responsible for the increasing crime in Delhi today. She said

that the people of U.P. and Bihar would not pardon him for

this unfortunate statement.

*********

Published in The Employment News : 11-17 December, 2010

NCERT, an apex organization for Educational Research, Teacher Training and Development of

Curriculum and Instructional material in school education, invites applications for various

academic

positions

for its constituent units all over India. These posts are transferable amongst the

constituent units

of the Council located in Ajmer, Bhopal, Bhubaneswar, Mysore and Shillong.

The Council follows the UGC guidelines for recruitment of its faculty and Kendriya Vidyalaya Sangathan

guidelines for recruitment of School Teaching staff. However, NCERT.s own thrust and focus areas

should be reflected in the background of potential candidates. Therefore, keeping in view the interdisciplinary

activities and in order to have the best candidates suited to the requirements in the subject

areas, the candidates, apart from qualifications and experience prescribed by the UGC and KVS may

also possess specialization in the subject areas as desirable.

1. Associate Professor Theoretical Physics : 01 (UR)

2. Associate Professor in Mathematics : 01 (UR)

3. Associate Professor in Education : 01 (UR) -

Desirable : Specialization in Elementary Education

4. Assistant Professor in Botany : 01 (UR)

5. Assistant Professor in Chemistry : 03 (01 UR; 01 SC; 01 OBC)

6. Assistant Professor in Physics : 03 (01 UR; 01 SC; 1 OBC)

7. Assistant Professor in Nuclear Physics : 01 (OBC)

8. Assistant Professor in Science Education (Physical Sc.) : 01 (OBC)

9. Assistant Professor in Science Education (Biological Sc.) : 01 (UR)

10. Assistant Professorr in English : 01 (UR)

11. Assistant Professor in Education : 01 (UR)

12. Assistant Professor in Arts & Aesthetics : 01 (UR)

13. Headmaster : 01 (SC)

14. P.G.T. (Chemistry) : 01 (SC)

15. Headmistress (Nursery): 01 (UR)

16. Nursery School Teacher: 01 (UR)

ESSENTIAL QUALIFICATIONS AND PAY SCALES:

ASSOCIATE PROFESSOR (Existing Scale of pay : Rs.37,400-67,000 with AGP Rs.9,000)

i. Good academic record with a Ph.D. Degree in the concerned/allied/relevant disciplines.

ii. A Master.s Degree with at least 55% marks (or an equivalent grade in a point scale wherever

grading system is followed).

iii. A minimum of eight years of experience of teaching and/or research in an academic/research

position equivalent to that of Assistant Professor in a University, College or Accredited Research

Institution/Industry excluding the period of Ph.D. research with evidence of published work and a

minimum of 5 publications as books and/or research/policy papers.

iv. Contribution to educational innovation, design of new curricula and courses, and technology .

mediated teaching learning process with evidence of having guided doctoral candidates and research

students.

v. A minimum score as stipulated in the Academic Performance Indicator (API) based Performance

Based Appraisal System (PBAS), set out in Appendix III of the UGC Regulations.

ADVAEdRvTerItSisEeMmEeNnTt NNoO. .1 51859

Advt. 159 : 1

ASSISTANT PROFESSOR (Existing Scale of pay Rs. 15600-39100 with AGP-6000)

i. Good academic record as defined by the concerned university with at least 55% marks (or an

equivalent grade in a point scale wherever grading system is followed) at the Master.s Degree level

in a relevant subject from an Indian University, or an equivalent degree from an accredited foreign

university.

ii. Besides fulfilling the above qualifications, the candidate must have cleared the National Eligibility

Test (NET) conducted by the UGC, CSIR or similar test accredited by the UGC like SLET/SET.

iii. Notwithstanding anything contained in sub-clauses (i) and (ii) to this Clause, candidates, who are,

or have been awarded a Ph.D. Degree in accordance with the U.G.C. (Minimum Standards and

Procedure for Award of Ph.D. Degree) Regulations, 2009, shall be exempted from the requirement

of the minimum eligibility condition of NET/SLET/SET for recruitment and appointment of Assistant

Professor or equivalent position in Universities/Colleges/ Institutions.

iv. NET/SLET/SET shall also not be required for such Masters Programmes in disciplines for which

NET/SLET/SET in not conducted.

Headmaster (Existing Scale of Pay : Rs.15,600 . Rs. 39,100 with GP Rs. 6,600) (PB-III)

i) Master.s Degree from recognized University with atleast 50% marks in aggregate.

ii) B.Ed. or equivalent teaching degree.

iii) Age limit . 35-50 years relaxable upto five years in the case of Council.s employees.

Desireable: Knowledge of Computer Operation.

Experience:

i) Persons holding analogous post; or posts of Principals in the grade of Rs.15,600 . Rs. 39,100

with GP Rs. 6,600 (PB III); OR

ii) Vice Principals/Asstt. Education Officer in the pay scale of Rs.15,600 . Rs. 39,100 with GP

Rs.5,400 (PB III) with 06 years. service in the aforesaid grade: or

iii) Persons holding group .B. posts or the posts of PGTs or Lecturer in the pay scale of Rs.9,300 .

Rs.34,800 with GP Rs.4,800 (PB II) or equivalent with atleast 08 years. regular service in the

aforesaid grade.

Post Graduate Teacher (P.G.T.) (Existing Scale of Pay : Rs.9,300 . Rs.34,800

with GP Rs.4,800)(PB-II)

i) Two years integrated Post Graduate M.Sc. Course of Regional Institute of Education of NCERT in

the concerned subject;

OR

Masters. Degree from a recognized University with at least 50% marks in Chemistry/ Bio

Chemistry.

ii) B.Ed. or equivalent qualification from recognized University.

iii) Proficiency in teaching in Hindi and English.

iv) Age limit . 40 years relaxable upto five years in the case of Council.s employees.

Desirable: Knowledge of Computer Application.

HEADMISTRESS (NURSERY) (Existing Scale of Pay : Rs.9,300.Rs.34,800 with GP

Rs.4,600)(PB-II)

i. A Graduate Degree with second class (50% marks) and training in Early Childhood Education .

Certificate, Diploma, Degree with second class (50% marks)

ii. A minimum of Five years experience in working with pre-school children.

iii.
Desirable: Certificate/Degree in Music, Dance or Art.

iv.
Age limit: 30 years relaxable upto five years in the case of Council.s employees.

Advt. 159 : 2

NURSERY SCHOOL TEACHER (Existing Scale of Pay : Rs.9,300 . Rs.34,800 with

GP Rs.4,200)(PB-II)

i. Senior Secondary School Certificate or equivalent

ii. Nursery Teacher Training Certificate from a recognized institution or equivalent.

iii.
Desirable: Knowledge of Hindi; and Experience as Nursery Teacher.

iv.
Age limit: 25 years relaxable upto five years in the case of Council.s employees.

General Conditions:

1. NCERT reserves the right to increase or decrease the number of vacancies advertised aS per need

or cancel the advertisement itself without any notification.

2. Mere fulfillment of qualifications and other requirement laid down does not entitle a candidate to

be called for interview. Mere submission of application will not entail a right for claiming interview.

3. NCERT reserves the right to raise the minimum eligibility qualifications etc. in order to restrict the

number of candidates to be called for interview.

4. Applicants serving Government, Quasi-Government, Public Sector Undertaking and Autonomous

Organizations should apply through proper channel.

5. Appointment of selected candidates is subject to verification of Caste and Character & Antecedents

as the case may be from the concerned Authorities, as per the NCERT rules.

6. The selected candidates are liable to be posted in any constituent unit of the NCERT.
Therefore,

only those candidates who are willing to serve anywhere in India may apply.

7. Only Indian Nationals need apply.

8. The relaxation in respect of candidates belonging to SC/ST/OBC/Persons with Disabilities categories

is provided in accordance with the UGC/GOI/NCERT rules.

9. Age, qualifications and pay scales are as per the NCERT/UGC/KVS/Govt. of India norms.

10. In case a candidate wishes to apply for more than one post, he/she may fill separate application

alongwith the requisite fee for each post. All applications should be completed in all respect as

each will have a separate reference number.

11. Enclose Two unstamped envelope (size 4″x9″) with complete postal address and PIN Code.

12.
The applications without complete information, required documents and received after

the due date will summarily be rejected and no correspondence on this will be

entertained.

However, in view of the nature of work of the Council, only short listed candidates will be called for

interview.

Application on prescribed format along with attested photocopies of documents relating to

qualifications including mark sheets, recent photograph, crossed DD of Rs.100/-non-refundable (not

required for SC/ST/Persons with Disabilities candidates and Council employees) favouring
Secretary,

NCERT
payable at State Bank of India, NCERT, Branch, New Delhi-110016 be sent to the

Section Officer, Recruitment-I Section, Room No. 13, 5
th Floor, ZH Block, NCERT, New Delhi-110016.

The last date for submission of the application is
January 10, 2011.

Advt. 159 : 3

http://www.tribuneindia.com/2010/20101213/nation.htm#11

70 pc seats for SCs, ST students in 3 new UP colleges
Tribune News Service

Lucknow, December 12
Three new medical and one para-medical colleges are coming up at Kannauj, Jalaun and Saharanpur in Uttar Pradesh. And the special thing about these institutes is that they would provide 70 per cent reservation to the students of Scheduled Caste and Scheduled Tribe category.

A decision in this regard was taken by the Mayawati Government, who has decided to run these colleges under the Special Component Plan (SCP) meant for Dalit welfare. As per earlier plans, these institutes were to be run on public-private partnership.

According to an official spokesperson, the decision to this effect was taken by Chief Minister Mayawati to fulfil the objectives of the SCP plan and to ensure better medical facilities to the poor among the ‘sarv samaj’, including SC/STs.

Accordingly, Mayawati has directed the college officials to get recognition from the Medical Council of India.

VOICE OF SARVAJAN

http://www.tribuneindia.com/2010/20101213/himachal.htm#1

BJP chief booked under SC/ST Act
Party leader Ram Singh accuses state BJP chief Khimi Ram of objecting his nomination on the grounds of caste
Subhash Sharma

Kullu, December 12
State BJP chief Khimi Ram Sharma has been booked on a complaint lodged by the district BJP chief Ram Singh. He alleged in his complaint that the state president had supported senior BJP leader and state executive member Dharam Vir Dhami objecting Ram Singh’s nomination on the grounds that Ram belonged to a particular caste and tribe.

Superintendent of Police Abhishek Dullar confirmed that a case under Section-3/989 of the SC/ST Act has been registered on the complaint of Ram Singh. He said he would get the matter inquired by a senior gazetted officer and action could be taken after the preliminary investigations. No arrest could be made until the inquiry was completed, he added.

Local MLA Goving Singh Thakur was also present at the meeting for the selection of party candidate for Municipal Council president from Kullu. Govind supported Ram Singh’ nomination while Khimi Ram and Dharam Vir were for Rishabh Kalia. Goving did not pick up the telephone when this correspondent tried to contact him.

owever, party sources said the moment Rishabh’s name was finalised, Ram Singh walked out with the allegations that he was insulted because of he being a tribal.

The differences within the BJP cadre could affect the ongoing panchayats, zila parishad, panchayat samiti and Municipal Councils’ elections in this district.

The Congress had lost all three seats of the district to the BJP during the last assembly elections due to an incident of caste-related slogans raised from the Congress election meeting dais.

http://www.downtoearth.org.in/node/2377

comments (0)

12/14/10

LESSON 111 Bhutamidam Sutta This Has Come Into Being 14 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-BSP to contest all seats-GOOD GOVERNANCE-Maya demands Chidambaram’s apology-BSP seek Himachal BJP president’s removal-VOICE OF SARVAJAN -SENSITIVE HONEYLEAKS-The BSA Hercules India Cyclothon, an event for professionals and amateurs, is promoted as one of the largest cycling mobilisation initiatives in India and will be held here on January 23.-MANYAWAR KANSHIRAMJI CYCLOTHON AND MEDIOTHONE INITIATIVE CAN GET GREENER and also the MASTERKEY-Did you sleep well last night? Thousands didn’t-Official figures on homeless a gross underestimation-

Filed under: General
Posted by: site admin @ 3:45 am

LESSON 111 Bhutamidam Sutta This Has Come Into Being 14 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

SN 12.31

PTS: S ii 47

CDB i 566

Bhutamidam Sutta: This Has Come Into Being

translated from the Pali by

Thanissaro Bhikkhu

Alternate translation: Nyanaponika

On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. There he addressed Ven. Sariputta, “Sariputta, it is said in Ajita’s Question in the Way to the Further Shore:[1]

Those here who have fathomed the Dhamma,

those who are learners,

those who are run-of-the-mill:

When you, dear sir, astute,

are asked this,

tell me their manner of life.

“How is the detailed meaning of this brief statement to be understood?”

When this was said, Ven. Sariputta remained silent.

A second time… A third time the Blessed One addressed Ven. Sariputta, “Sariputta, it is said in Ajita’s Question in the Way to the Further Shore:

Those here who have fathomed the Dhamma,

those who are learners,

those who are run-of-the-mill:

When you, dear sir, astute,

are asked this,

tell me their manner of life.

“How is the detailed meaning of this brief statement to be understood?”

A third time, Ven. Sariputta remained silent.

“Do you see, Sariputta, that ‘this has come into being’?”

“One sees with right discernment, lord, that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one practices for disenchantment with, for dispassion toward, for the cessation of what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one practices for disenchantment with, for dispassion toward, for the cessation of the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one practices for disenchantment with, for dispassion toward, for the cessation of what is subject to cessation. This is how one is a learner.

“And how, lord, is one a person who has fathomed the Dhamma?

“One sees with right discernment, lord, that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from what is subject to cessation. This is how one is a person who has fathomed the Dhamma.

“It is in this way, lord, that I understand the detailed meaning of the brief statement in Ajita’s Question in the Way to the Further Shore:

Those here who have fathomed the Dhamma,

those who are learners,

those who are run-of-the-mill:

When you, dear sir, astute,

are asked this,

tell me their manner of life.”

“Excellent, Sariputta. Excellent. One sees with right discernment that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one practices for disenchantment with, for dispassion toward, for the cessation of what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one practices for disenchantment with, for dispassion toward, for the cessation of the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one practices for disenchantment with, for dispassion toward, for the cessation of what is subject to cessation. This is how one is a learner.

“And how is one a person who has fathomed the Dhamma?

“One sees with right discernment that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from what is subject to cessation. This is how one is a person who has fathomed the Dhamma.

“It is in this way that the detailed meaning of the brief statement in Ajita’s Question in the Way to the Further Shore is to be understood:

Those here who have fathomed the Dhamma,

those who are learners,

those who are run-of-the-mill:

When you, dear sir, astute,

are asked this,

tell me their manner of life.”

Note

See Sn 5.1.

See also: SN 12.11; SN 12.12; SN 12.63; SN 12.64; AN 10.27; The Four Nutriments of Life by Nyanaponika Thera.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

BSP to contest all seats

The Bahujan Samaj Party will contest polls from all the taluk and zilla panchayat constituencies, BSP State president Marasandra Muniyappa said here. Mr. Muniyappa told presspersons on Monday that his party would not join hands with any other political party.

GOOD GOVERNANCE

Maya demands Chidambaram’s apology

Terming Union Home Minister P Chidambaram’s comment on migrants as irresponsible, Uttar Pradesh Chief Minister and BSP supremo Mayawati on Monday asked him to apologise to people of the country.

“Chidambaram’s remarks are irresponsible. He should not only apologise to people of the country but also take back his words immediately,” She said in a statement here.

“People of UP and Bihar will not forget Chidambaram for his comment,” the Chief Minister said.

Talking to reporters in New Delhi earlier in the day on the sidelines of a function, the Home Minister sought to blame migrants for crimes in the national capital.

BSP seek Himachal BJP president’s removal

Himachal unit of BSP have sought the resignation of BJP state president Khimi Ram over alleged casteist remarks he made against Kulu district BJP president Ram Singh Thakur, who lodged an FIR against him under HP SC/ST Atrocity Act on Saturday.

In a statement released to media, Bahujan Samaj Party leader Ravi Kumar ‘SC/STs’ deeply opposed the misbehaviour of BJP president, terming his action against his own party leader highly discriminatory.

He said that people of this section were deeply hurt after the alleged remarks of Mr. Ram and other party leader. He also sought immediate removal from his post and also demanded to his resignation on moral grounds. BSP urged the BJP national President Nitin Gadkari to take immediate action in this regard.

As it has been reported that State Bharatiya Janta Party President Khimi Ram and another leader of party were booked under SC & ST Atrocity Act 1989 on the complaint of district party office bearer on Saturday.

Khimi Ram and Local BJP leader Dharamvir Dharmani were booked under Schedule Caste and Schedule Tribe Atrocity Act 1989 for allegedly using derogatory remark against the caste of complainant local party leader of BJP Ram Singh when state BJP president was finalising tickets for Panchayat Raj Candidates of party at Kullu Friday night, Abhishaik Dhular Superintendent Kullu District said.

The complainant is district BJP president, registered his complaint at Kullu Sadar Police Station on Saturday where FIR has been lodged against Khimi Ram and Dharamvir Dharmani.

Mr Khimi ram was elected party president in February 2010 replacing former president Jai Ram Thakur has been elevated to Cabinet Minister in Prem Kumar Dhumal government.

Dharmvir Dharmani has been remained rebel candidate of BJP during last Assembly Elections recently joined the party fold during Lok Sabha Election supporting policies of Prem Kumar Dhumal government.

The incident of casteist remarks broke out after alleged altercation between the party leaders while deciding the candidates for Panchayati Raj and Urban Bodies elections to be held in end of Dec 2010 and Jan 2011 for which nominations is being underway.

VOICE OF SARVAJAN

SENSITIVE HONEYLEAKS

Chinese Ambassador Zhang Yan on Monday termed the India-China ties “very fragile, easy to be damaged and difficult to repair” and called for special care in creating a conducive public environment.

“Efforts should be made on both sides … to create an objective, friendly and mutually trusting environment rather than a wrong projection of each other,” he said at a FICCI seminar here. He wanted both governments to avoid a war of words. A good environment would not only provide the necessary condition for the stable and healthy development of bilateral ties but would also prepare the ground for the settlement of the existing problems.

This race can’t get any greener

Those of you who get misty-eyed about the days you cycled to school, and others who love to pedal away to fitness, it is time to hit the road with the environment-friendly two-wheeler.

The BSA Hercules India Cyclothon, an event for professionals and amateurs, is promoted as one of the largest cycling mobilisation initiatives in India and will be held here on January 23.

In the build-up to the event, lead sponsor TI Cycles’ general manager Rajesh Mani reiterated his company’s support and referred to the previous edition that featured 6,000 participants. “We hope the young and old, students and homemakers contribute to a healthier and greener environment by supporting this event,” Mr. Mani said.

Onkar Singh, a leading official from the Cycle Federation of India, said that the event will increase awareness about cycling.

Registrations are open for the event that features a national race of 50 km for professionals and amateur rides of 25 km and 13 km.

The race will commence at the Karnataka Trade Promotion Organisation in Whitefield in the morning on January 23.

Those fit enough to pedal 50 km in the national race have an added attraction: a total prize money of Rs. 5 lakh that will be be distributed among the top 20. For the rest, it will be about fun and reliving memories of the good old days when the cycle was your trusty steed.

MANYAWAR KANSHIRAMJI CYCLOTHON AND MEDIOTHONE INITIATIVE CAN GET GREENER and also the MASTERKEY

Logon to http://www.bsacyclothon.com/

Did you sleep well last night? Thousands didn’t

The entire cycle of life is consummated on the streets for the homeless

As much as 26 per cent of Bangalore’s 18,000 street dwellers are women

Like a hesitant tide, they emerge after sundown to occupy spaces that the rest of the city vacates to retreat indoors. And an hour before the crack of dawn, the flood of the homeless hurriedly recedes as the army of working people returns for yet another day’s battle for life and livelihood in the city’s marketplaces and mandis; pavements, playgrounds and parks; railway stations and bus stops; even in the environs of temples, mosques and churchyards.

By around 5 a.m., it seems as though the bedraggled bodies from the night before never existed. While some of them join the jostle for employment, others throw themselves at the mercy of passersby with loose change to spare. The only trace the city’s homeless leave behind is the gray ash from their life-sustaining bonfires.

“Summers are a time of plenty,” says Veeranna (40), who has been living on the pavement opposite the metro rail worksite in Kalasipalyam, along with his wife, Lakshmamma (45). He has been on the street for the last 18 years, ever since his brother threw him out of his home after their father’s death. “In the summer, we don’t have to spend so much on firewood, medicines, warm clothes and plastic sheets,” he says.

“And he drinks less,” quips Lakshmamma.

Expensive warmth

Winters are a particularly harsh time. And nobody knows it better than Bibi Jaan (60), who lost her 18-month-old granddaughter to the cold two winters ago. “Every day we have to spend Rs. 30 to buy two such boxes,” she says pointing to a pile of used packing crates. They, of course, will feed the life-sustaining bonfire.

Her daughter struggles nearby to shove a measure of cough syrup down the throat of her six-month-old son.

A report compiled by Indo-global Social Service Society, titled “Invisible City-Makers”, estimates that over 4,600 or 26 per cent of the city’s 18,000 street dwellers are women.

The inescapable functions of the body such as defecating and bathing are the riskiest part of 19-year-old Nazneen’s life on the streets. The newly married girl’s husband Babu Inayath (25) says: “I never let her go alone.” But she complains that he is not always around to accompany her.

Never known a home

The entire cycle of life, punctuated by marriage, birth, disease and death is consummated on the streets for people such as Rambo alias Ramu (32) who has never known a home. Recently married, his wedding was arranged in the basement of a commercial complex near Burma Bazaar.

“The archak charged Rs. 500 and there were 25 guests. We gave the guests food coupons worth Rs. 30 from a nearby Andhra-style hotel,” says his father Nagarajappa (50).

Near-miracle

Under such conditions, it is remarkable — almost miraculous — that Veeranna’s youngest son, Gururaju (16), is studying in Class 9. His is one of the thousands of lives salvaged by the Sarva Shiksha Abhiyan.

Gurumurthy (49) spends five nights in a week sleeping near the KSRTC bus stop or the railway station at Majestic.

By day, he works as a porter. And for the other two days he goes back home to Tumkur. By following this routine for 30 years he managed to pay for the wedding of his three sisters and his daughter’s education. His daughter Shyla graduated in law four years ago. “She is married and lives separately now,” he says, and adds softly, “We rarely meet.”

Most of the homeless said that they paid the beat constables between Rs. 5 and 10 daily.

Official figures on homeless a gross underestimation

Long after the pandemonium subsides, the narrow thoroughfares in Shivajinagar and the adjoining market areas are home to scores of people who sleep under the open sky. At least a couple of hundreds of men, women and children work in this commercial centre, and “reserve” street corners or pavements to rest at night-time.

So when the State Government’s survey of the homeless in Bangalore finds that only 588 people are shelterless in the Bangalore East Zone (which has an estimated population of around 19 lakh), it would appear a “gross underestimation”. The survey, conducted in August 2010 in eight Bruhat Bangalore Mahanagara Palike zones, pegs the figure at an unbelievably low 2,868. The number for the State, including eight city corporations, is 7,561.

In Bangalore, the Mahadevpura zone has the maximum number of homeless (1,612) followed by Bangalore East (588), Bangalore South (222), Yelahanka (133), Bangalore West (117), Bommanahalli (108), Rajarajeshwari Nagar (60) and Dasarahalli (18).

Just 70 shelters

These numbers are important, for it will form the basis of the Government’s plans to implement the Supreme Court’s directive to build shelters for the homeless. To be implemented at the earliest in 62 cities, the Supreme Court order specified a ratio of at least one shelter per lakh citizens. By that estimate, the Government decided that Bangalore should build 70 shelters for the homeless.

Civil society groups have contested the Government’s statistics. For instance, a survey conducted by the Indo-Global Social Service Society in March found nearly 18,000 shelterless people on the streets of Bangalore, a figure that is at a variance with the government survey.

A beginning

Speaking to The Hindu, Anjum Parvez, Director, Directorate of Municipal Administration, the nodal agency in charge of providing shelters, says: “These numbers hardly matter. The point is that we have to start making the shelters, and if we find the demand is more in a certain area, we will build more shelters there.”

He adds that the BBMP has been asked to identify land for at least two shelters in each zone. These will be open round the clock to provide basic amenities and safety, and community kitchens. Mr. Parvez points out that funds are readily available under the Basic Services to the Urban Poor schemes, and said that the Government is keen on getting this project on the road.

‘Ridiculously low’

Harsh Mander, Special Commissioner appointed by the Supreme Court to monitor the implementation of its interim orders, concedes that the Karnataka figures are a “gross underestimation”. Unofficial estimates of urban spaces peg the number of homeless in most cities at one per cent, excluding children, and by these standards, the government figure is “ridiculously low”.

However, he points out that the headcount approach to providing for the homeless hardly works. “If Bangalore needs 70 shelters, the State Government needs to map the concentration of the homeless rather than do a simple headcount. A profile of the homeless in each area must be made before shelters are built,” he explains.

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12/12/10

LESSON 110 Ahara Sutta Nutriment 13 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-VOICE OF SARVAJAN-Visa-on-arrival for Buddhist pilgrims from 5 more countries-International Scholarship/Education/PhD Positions-SC, ST recruitment in AIR, Doordarshan- A window to the SC/ST community-RSS deadlier than Al-Qaeda, Indian state legislator says

Filed under: General
Posted by: site admin @ 8:45 pm

LESSON 110 Ahara Sutta Nutriment 13 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

SN 12.11

PTS: S ii 11

CDB i 540

Ahara Sutta: Nutriment

translated from the Pali by

Thanissaro Bhikkhu

Alternate translation: Nyanaponika

Translator’s Note

This discourse incorporates the teaching on the four nutriments (see SN 12.63-64) into the pattern for dependent co-arising, placing them in the position usually occupied by clinging: after craving and before becoming. Putting nutriment in this position highlights one of the connotations of the Pali word for clinging, upadana, which can also mean “sustenance.” It also highlights one of the connotations of the Pali word for craving, tanha, which can also mean “thirst.”

The Commentary to this discourse tries to fit this teaching into the three-lifetime interpretation of dependent co-arising, emphasizing the role of the four nutriments in the mechanics of death and rebirth, but there is no need to limit the teaching to this interpretation. The teachings both in this discourse and in the following one show the complex interactions and feedback loops among the different factors of dependent co-arising, both between lifetimes and within a single lifetime — even a single moment. Craving is what takes material form, contact, intention, and consciousness — all of which precede it in the chain of dependent co-arising — and turns them into food for further becoming: continued becoming in this lifetime, and future becoming in the next.

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, “Monks, there are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second; intellectual intention the third; and consciousness the fourth. These are the four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born.

“Now, these four nutriments have what as their cause, what as their origination, what as their source, what as that which brings them into play? These four nutriments have craving as their cause, craving as their origination, craving as their source, craving as that which brings them into play.

“And this craving has what as its cause, what as its origination, what as its source, what as that which brings it into play?… Feeling…

“And this feeling has what as its cause…? …Contact…

“And this contact has what as its cause…? …The six sense media…

“And these six sense media have what as their cause…? …Name-&-form…

“And this name-&-form has what as its cause…? …Consciousness…

“And this consciousness has what as its cause…? …Fabrication…

“And this fabrication has what as its cause, what as its origination, what as its source, what as that which brings it into play? Fabrication has ignorance as its cause, ignorance as its origination, ignorance as its source, ignorance as that which brings it into play.

“Thus, from ignorance as a requisite condition come fabrications.

“From fabrications as a requisite condition comes consciousness.

“From consciousness as a requisite condition comes name-&-form.

“From name-&-form as a requisite condition come the six sense media.

“From the six sense media as a requisite condition comes contact.

“From contact as a requisite condition comes feeling.

“From feeling as a requisite condition comes craving.

“From craving as a requisite condition comes clinging/sustenance.

“From clinging/sustenance as a requisite condition comes becoming.

“From becoming as a requisite condition comes birth.

“From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

“Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/ sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.”

See also: SN 12.12; SN 12.31; SN 12.63; SN 12.64; AN 10.27; The Four Nutriments of Life by Nyanaponika Thera.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

VOICE OF SARVAJAN

[The Buddhist Circle] Visa-on-arrival for Buddhist pilgrims to India.

vinaya rakkhita vinayarakkhita@yahoo.co.in

Visa-on-arrival for Buddhist pilgrims from 5 more countries

NEW DELHI: As a New Year gift to Buddhist pilgrims, the government has decided to extend Visa-on-arrival facility to five ASEAN countries from January 1.

“It is being decided that Visa-on-Arrival (VoA) facility would be extended to five more countries — Cambodia, Philippines, Vietnam, Laos and Myanmar. The scheme would be operational from the New Year 2011,” a senior tourism ministry official said.

The single-entry visa, to be issued at Delhi, Mumbai, Chennai and Kolkata airports, will have a validity of 30 days.

“The decision was taken after due discussion with the ministries of external affairs and home. A formal announcement in this regard will be made soon,” the official said, adding, “the VoA would facilitate in attracting more Buddhist pilgrims from these countries.”

India had launched the VoA in January on a pilot basis for Singapore, New Zealand, Japan, Finland and Luxembourg.

“The response is so far good and 5,644 tourists availed this facility between January and November this year. Now we want to include more countries,” he said.

Tourism ministry has signed an MoU with International Finance Corporation to develop the Buddhist circuit.

“Currently, there is a special train connecting Buddhist sites and steps are being taken to make this circuit a well-connected route,” the official said.

[The Buddhist Circle] Re: [Apana HR] (45) Study: International Scholarship/Education/PhD Positions….

Devendra Meshram

[The Buddhist Circle] Re: [Apana HR] (45) Study: International Scholarship/Education/PhD

Dear ALL,

Jai Bhim

…Education makes a lot of change…… ……… ..

Below are information about International Scholarship, Education, PhD, Post-Doc …..

Click to see more details….. ..check requirement, Qualification, details, terms, conditions, dead line, country relations and all ………… . personally……

.. (Keep checking the post on Sites)

1) ETH Zurich Postdoctoral Fellowship Program

http://www.vpf.ethz.ch/services/ETH_Fellows/

2) Brunei Darussalam Government Scholarships for Foreign Students

http://www.mofat.gov.bn/scholarship/

3) Scholarship of Japanese Government (MEXT)

[ZESTCaste] 450 SC/ST quota posts vacant in top Delhi govt hospitals

http://www.financialexpress.com/news/450-SC-ST-quota-posts-vacant-in-top-Delhi-govt-hospitals/722995/

450 SC/ST quota posts vacant in top Delhi govt hospitals
Agencies
Posted online: 2010-12-10 15:47:09+05:30

New DelhiThe government today said more than 450 posts under the
reserved category were lying vacant in three top state-run hospitals
in the national capital owing to various reasons.

“498 reserved posts are lying vacant in three Central government
hospitals — Safdarjung hospital, Dr Ram Manohar Lohia hospital and
Lady Hardinge Medical College and associated hospitals on account of
death, retirement, resignation, non-availability of suitable
candidates,” Union Health Minister Ghulam Nabi Azad told the Lok Sabha
in a written reply today.

“Recruitment and filling up of these posts is a continuous process and
vacancies are filled up through the recruiting agencies based on
requirement and also taking into account the government’s reservation
policy,” Azad said.

[ZESTCaste] SC, ST recruitment in AIR, Doordarshan

http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article938467.ece

HYDERABAD, December 8, 2010
SC, ST recruitment in AIR, Doordarshan

The Prasara Bharati officials have issued orders to the organisation’s
South Zone officials to take up recruitment of SC and ST candidates to
fill vacant posts in All India Radio and Doordarshan, following
intervention of the Programme Staff Association of AIR and DD, V.
Gopichand, State secretary of the association, said in a statement on
Tuesday. Special Correspondent

A window to the SC/ST community

Kerala

A window to the SC/ST community

Not many visiting the ongoing International Book Festival at the
Ernakulathappan Ground in Kochi would realise that the 21-year-old
guiding them from the committee office is a budding writer in her own
right.

SC/STharude Jeevitham Oravalokanam (A look into the life of SC/STs)
authored by Ligy K.R. had fetched her the Dr. Ambedkar National
Fellowship Award. The book published by Kurukshetra Publications was
released in May this year.

She spent a week with the Adivasis of Wayanad to research on the
subject. “It was an enriching experience as I always wanted to know
about the Adivasi community,” said Ligy.

The book split into seven chapters runs into 95 pages. It tries to
give an overview of the life of the SC/ST community in the State and
the historical injustices done to them. The book remains simple but
informative.

It looks into the reasons why the SC/STs were denied proper education
and revolts held to win the community their rights.

The lives of some giants who fought for the community and the rights
ensured to the SC/STs in the Indian Constitution were some of the
other topics.

She has now focused on
what she regards as the lopsided liquor policy of the State
government. She has already started writing. “Why can’t the government
hike the price of liquor sold through Beverages outlets on a par or
more than what’s being charged in bars and use the increased returns
from it to subsidize essential items,” she asks.

She has graduated in Economics and is now pursuing an MBA degree.

Hailing from a poor family in Chengamanad near Angamaly, Ligy is
candid about her financial situation and the need to start earning a
livelihood.

Her father is a daily wage worker while her mother is bed-ridden owing
to a spinal disease.

She is realistic enough to earn a job with a steady income and to
carry on with writing alongside.

During this week, however, she will keep aside all her worries
enjoying her time with the books which she so dearly loves.

M. P. Praveen

[sakya] Fwd: [IHRO] RSS deadlier than Al-Qaeda

From: sidheeq poocholamad <ksidheeq@yahoo.com>

Date: Sun, Dec 12, 2010 at 1:26 AM

RSS deadlier than Al-Qaeda, Indian state legislator says

By SHAHID RAZA BURNEY | ARAB NEWS

Published: Dec 10, 2010 23:15 Updated: Dec 10, 2010 23:15

NAGPUR, India: Legislator Abu Asim Azmi created a furor in a session of the Maharashtra Legislative Assembly on Friday when he alleged that according to the WikiLeaks disclosure the Hindu militant organization Rashtriya Sevak Sangh (RSS) was a thousand times more dangerous than the Al-Qaeda.

“It has been exposed in the WikiLeaks as to how a thousand times more dangerous is the RSS than the Al Qaeda. Therefore I demand that strong and stern action must be taken against the RSS,” Azmi told the Assembly.

Congress legislator from Mumbai Baba Siddiqui also created a stir in the house when he alleged that Shiv Sena working President Uddhav Thackeray was receiving money from two Mumbai-based industrial houses, based on the intercepted phone recordings between Tata Group spokeswoman Shalani and Public Relations Corporate chief Nira Radia.

Siddiqui made the allegations against Uddhav of accepting money from the two industrial houses – Reliance and Tata Group of Companies. Since Siddiqui made this allegation in English, the Sena legislators failed to grasp the allegations as there was no protest from them.

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LESSON 109 Phagguna Sutta To Phagguna 12 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-GOOD GOVERNANCE-Karnataka Government should put immediate ban on humiliating custom-VOICE OF SARVAJAN-Unite 1000 Castes to Rule this Country-Report:Dec-6th- Discussion/debate on Gandhi UOM Flint-The plight of SC/STs and the news media-WHO OWNS THE MEDIA IN INDIA?-seminar Invitation-Invitation for Workshop on SC/ST women in governance-Give Varanasi anti-terrorism force: Mayawati

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LESSON 109 Phagguna Sutta To Phagguna 12 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Course Programs:

SN 12.12

PTS: S ii 13

CDB i 541

Phagguna Sutta: To Phagguna

translated from the Pali by

Thanissaro Bhikkhu

Alternate translation: Nyanaponika

Dwelling at Savatthi. “Monks, there are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second; intellectual intention the third; and consciousness the fourth. These are the four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born.

When this was said, Ven.-Moliya-Phagguna said to the Blessed One, “Lord, who feeds on the consciousness-nutriment?”

“Not a valid question,” the Blessed One said. “I don’t say ‘feeds.’ If I were to say ‘feeds,’ then ‘Who feeds on the consciousness-nutriment?’ would be a valid question. But I don’t say that. When I don’t say that, the valid question is ‘Consciousness-nutriment for what?’ And the valid answer is, ‘Consciousness-nutriment for the production of future coming-into-being. When that has come into being and exists, then the six sense media. From the six sense media as a requisite condition comes contact.’”

“Lord, who makes contact?”

“Not a valid question,” the Blessed One said. “I don’t say ‘makes contact.’ If I were to say ‘makes contact,’ then ‘Who makes contact?’ would be a valid question. But I don’t say that. When I don’t say that, the valid question is ‘From what as a requisite condition comes contact?’ And the valid answer is, ‘From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling.’”

“Lord, who feels?”

“Not a valid question,” the Blessed One said. “I don’t say ‘feels.’ If I were to say ‘feels,’ then ‘Who feels?’ would be a valid question. But I don’t say that. When I don’t say that, the valid question is ‘From what as a requisite condition comes feeling?’ And the valid answer is, ‘From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving.’”

“Lord, who craves?”

“Not a valid question,” the Blessed One said. “I don’t say ‘craves.’ If I were to say ‘craves,’ then ‘Who craves?’ would be a valid question. But I don’t say that. When I don’t say that, the valid question is ‘From what as a requisite condition comes craving?’ And the valid answer is, ‘From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance.’”

“Lord, who clings?”

“Not a valid question,” the Blessed One said. “I don’t say ‘clings.’ If I were to say ‘clings,’ then ‘Who clings?’ would be a valid question. But I don’t say that. When I don’t say that, the valid question is ‘From what as a requisite condition comes clinging?’ And the valid answer is, ‘From craving as a requisite condition comes clinging. From clinging as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.[1]

“Now from the remainderless fading & cessation of the six sense media[2] comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.”

Notes

An alternative translation for this exchange — and one that, in light of the topic of nutriment, might actually be more apt — is:

“Lord, who takes sustenance?”

“Not a valid question,” the Blessed One said. “I don’t say ‘takes sustenance.’ If I were to say ‘takes sustenance,’ then ‘Who takes sustenance?’ would be a valid question. But I don’t say that. When I don’t say that, the valid question is ‘From what as a requisite condition comes sustenance?’ And the valid answer is, ‘From craving as a requisite condition comes sustenance. From sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.”

This refers to the moment of Awakening, when the six sense media are transcended. See AN 4.174 and SN 35.117, and the discussion of “consciousness without feature” in The Mind Like Fire Unbound, chapter 1.

See also: SN 12.11; SN 12.17; SN 12.35; SN 12.31; SN 12.63; SN 12.64; AN 10.27;The Four Nutriments of Life by Nyanaponika Thera.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department, U.P.

Karnataka Government should put immediate ban on humiliating custom

— Hon’ble Chief Minister ji

Lucknow : 11 December 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms.

Mayawati ji, has strongly condemned the ritual of rolling on

left-over

Pattals by scheduled caste people for the sake of

faith in Karnataka. She has demanded to put immediate ban

on it. She said that continuing of this tradition for the

treatment of skin diseases was anti-human, humiliating and

derogatory. Therefore, Karnataka State Government should

put immediate ban on this scurrilous tradition.

The Hon’ble Chief Minister ji while terming the

continuation of this tradition in Karnataka as against the

right to equality enshrined in Indian Constitution said that

the elements of casteist mind-set are playing with the dignity

of scheduled caste people. She said that it is unbelievable

that such opprobrious act is still continuing in 21

st century in

Independent India without any check.

*********

VOICE OF SARVAJAN

[sakya] Unite 1000 Castes to Rule this Country

Jai Bhim All,

The words of Mr. Daddu Prasad (Cabinet Minister for Rural Development, UP)…

“Manyavar Kanshiramji used to say that we’ll gain power in the centre after uniting 1000 castes in India”.

“600 castes have already been united with the efforts of Bahen Mayawati”

Regards

Shiv Shankar Das

Centre for Political Studies,
Jawaharlal Nehru University
New Delhi

110067.

Report:Dec-6th- Discussion/debate on Gandhi UOM Flint

From:

P.P. Lakshman pplakshman08@gmail.com

I read the Report, Mr Mahesh Wasnik. I was delighted to read that an Ambedkar statue will be presented if the University would accept it. I hope action will be taken on this resolution in due course.

Thanks for sending a report on the discussion and all your efforts to organize it.

Best wishes,

Lakshman

Dec 11, ‘10

On Fri, Dec 10, 2010 at 11:06 PM, mahesh wasnik <mmwasnik@yahoo.com> wrote:

[Attachment(s) from mahesh wasnik included below]

Jaibhim Friends ,

A discussion on Gandhi was held in UOM,Flint campus on Monday-Dec. 6 in the Loving Cultural Lounge.

The keynote speaker was Colonel G.B. Singh (U.S.Army,ret.) .

This discussion is being held due to the protests over the bronze statue of Gandhi that was erected across from campus in

             Wilson Park in October 2^nd

             This discussion was sponsored by Ambedkar association of North America (AANA) www.aanausa.org in cooperation with

            university of Michigan, flint, department of diversity council and university relations.



            Overall the presentation and discussion went well and many people has many questions about “Gandhi”



            AANA distributed 125 books ” Annihilation of Caste” by Dr. B R Ambedkar ( Thanks to the Shri Guru Ravidas Sabha, Bagwan walmiki             sabh of New York for the book donation). We also distributed 25 books on “Gandhi under Cross-Examination”by GB Singh to                         student, UM –flint officials and attendees.

            Finally, Ambedkar association of North America(AANA) & whole group demanded UM-flint officials to take immediate action for the

            removal of Gandhi statue.

            AANA and other group can gift Dr.B.R. Ambedkar statue if UM-flint is willing to accept it.

AANA would like to thank you all your support and generous donation for this event.We will keep you posted the videos very soon.

Please see the attachment summary report.

Thank you.

Mahesh Wasnik

on behalf of AANA

Bodhi Ratna

(P.P. Lakshman)
Email: pplakshman08@gmail.com
Tel: 917-664-6566

The plight of SC/STs and the news media

Posted by : R.Prakash, Kerala for SC/ST Rights Kerala @rprakash33@gmail.com

The new chairman of the National Commission for Scheduled Castes (NCSC), P.J. Punia, has begun his tenure by making a spirited appeal to the Central government to provide job reservation for SC/STs in the private sector. He did not agree that reservation in private sector was a “misnomer.” He argued that the “private sector depends on the government, nationalised banks and state-owned financial institutions for its survival and thus cannot insulate itself from reservation.” Besides, he contended during a recent meeting with journalists in Hyderabad that the private sector also had a “social responsibility” to uplift the weaker sections of the people.

The next item on the NCSC chief’s agenda is to streamline the implementation of the Scheduled Castes Sub-Plan (earlier known as the “Special Component Plan for Scheduled Castes”) in respect of budget allocations and put an end to the diversion of funds allotted to the plan. The Commission has prioritised its tasks: ensuring reservation for Dalits in the private sector and maximising the benefits of sub plans to SC/STs.

Major concern

It is not surprising that in a country in which a substantial section of the people, accounting for one-fifth of the population and segregated for centuries, remain poor, ill-treated, humiliated, and discriminated against, state intervention is the only antidote even after six decades of democratic governance under a republican Constitution. A major concern for the state is how to address the alarmingly rising unemployment among this section of society.

The Constitution provided for reservation in education and government employment for the Scheduled Castes and the Scheduled Tribes in proportion to their share in the population. This provision was made as part of the social strategy of affirmative action (or positive discrimination) to offset extreme historical discrimination and social oppression. If reservation, despite its existence for over 60 years, has failed to improve the lot of SC/STs, the fault is to be seen not in the reservation system, but in the tardy way it has been implemented by the state. Disturbingly, there has been no concerted effort to take quality education to this section of the people.

The state’s failure in this respect along with a flawed reservation system restricted to the entry point only helped ‘ caste-Hindu’ bureaucrats to fill most of the higher posts on the ground that “qualified, eligible and fit” persons were not available among the SC/ST claimants. Yet, if the establishment claims that SC/STs have been appointed in government service in greater proportion than their share in population, it is because vacancies at the lowest levels are filled with SC/STs, because, perhaps, no one else might be willing to offer himself for such jobs. It is surely a scandal that despite developments in technology, and in violation of a Supreme Court order, the central and State governments have failed to bring to an end the practice of manual scavenging and to rehabilitate those engaged in it in decent alternative employment. While reservation has benefitted SC/STs in general, it has not done much to elevate the majority of them to any higher position in society, mostly because of the state’s failure on other fronts such as education and public health. And it must be remembered that a considerable number of these people remain outside this safety net. Over 70 per cent of SC/STs live in villages and are dependant on agricultural activities.

Government policies have put severe pressure on employment in scores of public sector undertakings. Disinvestment, dismantling of public sector units and steadily falling state investment in employment-generating industries are posing serious challenges to the system developed after Independence. The policy trend of stopping or delaying recruitments has made matters worse. The policies of the governments welcoming foreign corporate bodies, very often on the investors’ terms, have also contributed to the diminishing of job opportunities.

Time for another initiative

It is in this context the NCSC Chairman’s decision to press for extending reservation for SC/STs to the private sector needs to be viewed. A few years ago, when a demand to that effect was raised, there was a positive response from at least some industrialists, but the global economic slowdown put an end to that. Now that the position has improved in many industrial and service sectors, it is time for another initiative by the government. It needs to remind private entrepreneurs, domestic and foreign, that they have a historic responsibility to help the state implement its social commitments. The question raised by the NCSC chairman is relevant: “When the deprived sections are taken care of, even in developed countries like the United States, why can’t we have the same provisions here?”

The second item on the agenda of the NCSC is to get the Scheduled Castes Sub-Plan, which provides for each Ministry to allot special funds from its annual budget allocation for the benefit of SC/STs, in proportion to their share in the population. The scheme, introduced in the early 1980s, has not been properly implemented for three decades. The Ministries are often charged with diverting funds under this head to other purposes.

The news media, can make a real difference by bringing a new focus on the issues of reservation and the Sub-Plan. In addition to exposing atrocities against SC/STs, the press, television, and radio should investigate systemic oppression, exploitation, and discrimination in greater depth.

http://forums.sulekha.com/forums/coffeehouse/WHO-OWNS-THE-MEDIA-IN-INDIA-783525.htm

WHO OWNS THE MEDIA IN INDIA?

started by rajee kushwaha 3 yrs ago

I have an interesting mail from one of my researcher friend which says INDIAN MEDIA–both PRINT and Electronic is controlled and

funded by Foreigners–mostly COMMUNIST or CHRISTIAN CHARITY ORGANISATIONS. Some examples:-

NDTV:-SPANISH based GOSPEL OF CHARITY which supports communism in SPAIN. Indian CEO, PRANOY ROY is the

CO-BROTHER-in-law of PARKASH KARAT–Gen Secy of CPI(M). Brinda Karat and Roy’s wives are sisters. Gospel of Charity are also supporting MUSHARREF of PAKISTAN–the reason for bonhomie between MUSHAREFF & ROY.It also controls INDIA TODAY a national weekly.
IBN7:- 100 percent funded by SOUTHERN BAPTIST CHURCH in USA. It gives 800million Dollars annually to the channel.

Indian CEO is Rajdeep Sardesai–an ex cooleague of Pranoy Roy.
TIMES GROUP;- Includes both print & Electronic –such as TIMES NOW CHANNEL & Times of India & other News papers.

owned by BENNET & COLEMAN. World CHRISTIAN COUNCIL does 80% funding and 20% funding is done by an ITALIAN &

ENGLISHMAN–who share equally. The ITALION–ROBERTIO MINDO is a close relative of SONIA GANDHI. Has also bought

HINDUSTAN TIMES–besides controlling–other news papers of the group.

STAR TV:- Controlled & funded by an AUSTRALIAN, Robert Murdocch –supported by St Peters pontification Church in

MELBOURNE

THE HINDU:- Recently taken over by JOSUA SOCIETY, BERNE, SWITZERLAND. N RAM the CEO has a SWISS wife.

STATESMAN & KAIRALI TV:- Controlled & owned by CPI(M).

INDIAN EXPRESS :- Recently divided into INDIAN EXPRESS (NORTH INDIA) and NEW INDIAN EXPRESS. SOUTH INDIA).

The Indian Express is controlled &funded by ACTS christian Ministeries. The NEW INDIAN EXPRESS is still has an Indian

Owner.
ASIAN AGE & DECCAN CHRONICLE:- By SAUDI ARABIAN COMPANY With MJ AKBAR as chief Editor.

Even some of the regional papers in India are controlled and funded by FOREIGNERS. now you can understand their

Bias. Have your own views

From: E. Anban bliachennai@yahoo.com

[sakya] Fw: seminar Invitation [1 Attachment]

Respected venerable

Invitation attached

In Dhamma,

E Anban

• Role of Buddhist Art, Architecture, Stupas in

promoting Peace.

• Message of Ashokan inscriptions promoting

Non-Violence and Peace.

Session-II

• Dimensions of Violence and Non- violence

and Buddhist Approach

• Eco-philosophy of Buddhism

• Buddhist way of life and Sustainable

Development.

• Buddhist response to Terrorism.

• Buddhist perspectives and techniques for

prevention and resolution of conflicts for a

peaceful society.

Session-III

• Buddhist Meditation Techniques for

transformation of consciousness

• Secular Spirituality and the Awakening of the

Buddha within.

• Application of Metta Bhavana for promoting

Peace,

• Working towards Nirvana and New

Humanity.

Session-IV

• Various movements for social upliftment and

Peace in recent times like the rise of

Dr.Babasaheb Ambedkar’s Navayana

Buddhism in India and Engaged Buddhism

world-wide in the last 50 years or so.

• Unified approach of various Buddhist

organizations in promoting Peace and social

harmony.

• Promotion of religious harmony through the

understanding of Buddhist tenets.

environmental issues for improving the quality of life

of the common people and for promoting peace and

happiness all around. e quest is for clean

environment, safe-drinking water, basic clothing,

diet, education, housing, health care, and access to

communication and energy facilities.

One of the objectives of the proposed Seminar is

to deliberate on the tasks that lie ahead for the

engaged Buddhists, particularly in India, in the

sphere of social services and in peace education,

promotion of non- violence and secular spirituality.

Participants

Scholars deeply interested in the subject matter of

the Seminar and Buddhist Studies will be invited to

deliver the Inaugural, Key-note and Valedictory

addresses and also to participate in the discussions.

Some invitees will also present papers, Post graduate

students and Research scholars are also welcome. All

the proceedings may be published as a reference book

so that our deliberations can reach others in the

scholastic and lay communities widely.

ere will be no participation fee and the travel

costs and the token honorarium will be paid as per the

University norms. Working lunch, folders with

reading materials etc, will be provided to all the

participants.

e Programme

e Seminar will be held for two days. Besides the

Inaugural, Key-note and Valedictory addresses by

distinguished guests, the Programme will include four

technical sessions. e deliberations will be on the

following themes, in four technical sessions:

Session-I

• Life, time and message of Lord Buddha and

Universal relevance of his teachings.

• e historical evolution of Buddhist principles,

practices and philosophy promoting

Non-Violence and Peace.

International Seminar

Buddhism,

Non-Violence

and

Peace

December 16th & 17th 2010

(ursday and Friday)

Organized by

Centre for Buddhist Studies

Department Of Jainology

University Of Madras

Chennai-5

Presentation of Papers

ose interested in presenting papers are

requested to send the same (in MS-Word 12pt.

Times New Roman- one soft copy and two hard

copies) in not exceeding 7-8 pages, on or before 30th

November, 2010 to the Programme Co-ordinator:

( Email : priyadarshanajain@yahoo.in)

(You may also mail copies to onkrishnan@yahoo.

com)

Papers and presentations must be related to the

overall theme or the specific themes of the technical

sessions proposed. Papers will be screened and only

the authors of the selected ones will be invited to

make the presentations at the Seminar. Originality of

the content and authenticity of the points discussed in

the paper are important considerations for the

acceptance of the paper.

Organizers, Venue and Dates:

Dr. Priyadarshana Jain, Director i/c Centre for

Buddhist Studies, University of Madras, is the Chief

Co-ordinator.

e Seminar is proposed to be held on December

16th & 17th 2010 (ursday and Friday) at e

University of Madras, olkappiar Valaagam,

Chepauk, Chennai – 600 005.

Formal invitation will reach you in due course.

ank You!

May all sentient beings be well and happy!

Programme Co-ordinator:

Dr. Priyadarshana Jain

Head i/c Department of Jainology,

Director i/c

Centre for Buddhist Studies,

University of Madras,

olkapiar Campus,

Chepauk,

Chennai 600-005

Ph: 098403-68851

Email: priyadarshanajain@yahoo.in

About the University

Established in the year 1857, the University of

Madras is the mother of almost all the old

Universities of Southern India. In the last 153 years,

this University has been growing from strength to

strength while widening its teaching and research

activities.

In recent years, the University by its quality

education has been accredited by National

Assessment and Accreditation Council (NAAC) with

“A” grade. e UGC has recognized the University as

the first centre for potential of excellence in the

country.

About the Jainology Department

e Department of Jainology was established in

the University of Madras in the Year 1983 on

20.9.1983 at its 125th year of establishment. It was

inaugurated by the then President of India His

Excellency Sri Giani Zail Singh and declared open by

the then Chief Minister of Tamil Nadu Hon’ble Dr.

M.G. Ramachandran. e Department which was

started as an Endowment Department by the efforts

of the University and Research Foundation for

Jainology is now a main stream Department from

2003 and offers M.A. in Comparative Religion &

Philosophy with specialization in Jainology and Ph.D

Program

About the Centre for Buddhist Studies

e Centre for the Buddhist Studies was

established in the University of Madras in the year

2008 under the Scheme of “Epoch Making Social

inkers of India” by the UGC. e Centre proposes

to create and promote awareness of the unique

teachings, perspectives and techniques of Buddhism

for transforming societies into non-killing,

non-violent ones and establishing a peaceful

harmonious world order, and to facilitate

deliberations and discussions on the same for wider

application. e Centre for Buddhist Studies,

University of Madras, proposes to hold an

International Seminar on Buddhism, Non-Violence

and Peace in December 2010.

Aims and Objectives

Lord Buddha, who lived 2600 years ago was the

founder of Buddhism and his teachings of Four

Noble Truths, Eight-fold Path with the practices of

Shila, Samadhi and Prajna have universal relevance

for all times. Faced with the challenges posed by

modernity, Buddhism is now trying to adapt itself to

the new realities of massive industrialization,

consumerism, ultra-individualism and totalitarianism

of the left and right. In the contemporary world,

violence manifests in many ways, such as armed

conflict, military occupation, poverty, economic

exploitation, environmental destruction, corruption

and prejudice based on race, religion, gender or sexual

orientation. Violence is glorified in cinemas and mass

media. Retaliation and revenge are the dominant

themes now preached. Violence is now considered as

normal and acceptable human behavior. It is

completely forgotten that those most harmed by

violence are the weakest and vulnerable.

Peace in the real sense is not only the absence of

violence, but is the presence of justice and well-being

of the people. e failure of States to sufficiently

accommodate ethnic, cultural and religious diversity

is at the root of much of the violence in the world.

Like every other religion, Buddhism also preaches

peace. Non-violence or non-injury to sentient beings

has been prescribed as the cardinal virtue to be

practiced in the Buddhist code of Right-Conduct.

is ethical principle is derived by the Buddha from

the simple fact of life that all living beings like our-self

have a natural liking for life and happiness, and all

beings dislike death and pain.

Buddhism is now passing through a new

renaissance, that focusses on social welfare, holistic

health, secular spirituality, education, and

• Role of Buddhist Art, Architecture, Stupas in

promoting Peace.

• Message of Ashokan inscriptions promoting

Non-Violence and Peace.

Session-II

• Dimensions of Violence and Non- violence

and Buddhist Approach

• Eco-philosophy of Buddhism

• Buddhist way of life and Sustainable

Development.

• Buddhist response to Terrorism.

• Buddhist perspectives and techniques for

prevention and resolution of conflicts for a

peaceful society.

Session-III

• Buddhist Meditation Techniques for

transformation of consciousness

• Secular Spirituality and the Awakening of the

Buddha within.

• Application of Metta Bhavana for promoting

Peace,

• Working towards Nirvana and New

Humanity.

Session-IV

• Various movements for social upliftment and

Peace in recent times like the rise of

Dr.Babasaheb Ambedkar’s Navayana

Buddhism in India and Engaged Buddhism

world-wide in the last 50 years or so.

• Unified approach of various Buddhist

organizations in promoting Peace and social

harmony.

• Promotion of religious harmony through the

understanding of Buddhist tenets.

environmental issues for improving the quality of life

of the common people and for promoting peace and

happiness all around. e quest is for clean

environment, safe-drinking water, basic clothing,

diet, education, housing, health care, and access to

communication and energy facilities.

One of the objectives of the proposed Seminar is

to deliberate on the tasks that lie ahead for the

engaged Buddhists, particularly in India, in the

sphere of social services and in peace education,

promotion of non- violence and secular spirituality.

Participants

Scholars deeply interested in the subject matter of

the Seminar and Buddhist Studies will be invited to

deliver the Inaugural, Key-note and Valedictory

addresses and also to participate in the discussions.

Some invitees will also present papers, Post graduate

students and Research scholars are also welcome. All

the proceedings may be published as a reference book

so that our deliberations can reach others in the

scholastic and lay communities widely.

ere will be no participation fee and the travel

costs and the token honorarium will be paid as per the

University norms. Working lunch, folders with

reading materials etc, will be provided to all the

participants.

e Programme

e Seminar will be held for two days. Besides the

Inaugural, Key-note and Valedictory addresses by

distinguished guests, the Programme will include four

technical sessions. e deliberations will be on the

following themes, in four technical sessions:

Session-I

• Life, time and message of Lord Buddha and

Universal relevance of his teachings.

• e historical evolution of Buddhist principles,

practices and philosophy promoting

Non-Violence and Peace.

ose interested in presenting papers are

requested to send the same (in MS-Word 12pt.

Times New Roman- one soft copy and two hard

copies) in not exceeding 7-8 pages, on or before 30th

November, 2010 to the Programme Co-ordinator:

( Email : priyadarshanajain@yahoo.in)

(You may also mail copies to onkrishnan@yahoo.

com)

Papers and presentations must be related to the

overall theme or the specific themes of the technical

sessions proposed. Papers will be screened and only

the authors of the selected ones will be invited to

make the presentations at the Seminar. Originality of

the content and authenticity of the points discussed in

the paper are important considerations for the

acceptance of the paper.

Organizers, Venue and Dates:

Dr. Priyadarshana Jain, Director i/c Centre for

Buddhist Studies, University of Madras, is the Chief

Co-ordinator.

e Seminar is proposed to be held on December

16th & 17th 2010 (ursday and Friday) at e

University of Madras, olkappiar Valaagam,

Chepauk, Chennai – 600 005.

Formal invitation will reach you in due course.

ank You!

May all sentient beings be well and happy!

Programme Co-ordinator:

Dr. Priyadarshana Jain

Head i/c Department of Jainology,

Director i/c

Centre for Buddhist Studies,

University of Madras,

olkapiar Campus,

Chepauk,

Chennai 600-005

Ph: 098403-68851

Email: priyadarshanajain@yahoo.in

http://www.unom.ac.in/

[sakya] Invitation

Workshop on SC/ST women in governance
Consultative workshop with Dalit women leaders
Venue: CYSD-DRTC, Bhubaneswar.
Date-29th &30thdec 2010.
Org. by – Odisha SC/ST women Forum. & wing India

Dear friends,
Jay Bheem,
Odisha SC/ST Women Forum is working in different parts of Orissa for the protection of human right and dignity of SC/ST women. You will feel that the SC/ST women have been facing day to day increase of violence, discrimination, and exploitation. A large section of civil society is committed to the cause of SC/ST women. Civil society leaders, activists are working in different part of the Odisha struggling for peace, justice and dignity to the SC/ST women, but our effort seldom makes impact on the society and makes structural changes in existing state acrimony for Dalit Women.
For SC/ST women there is no space, no recognition in society. They remained far from accessing their civil, political and social rights. Therefore Orissa SC/ST Women Forum has consistently endeavored to educate, organize, and to promote leadership among the SC/ST women activist and create space for them and respect for their contribution to the society in state and nation. So we appeal you to come forward & create a collective strength of SC/ST women power in the state.
ODWF and WING INDIA are organizing a two days workshop on SC/ST women issues on 29th to 30th Dec. 2010 at DRTC, CYSD Bhubaneswar.
So we invite you to attend and this programme. Your presence and participation will be a great source of inspiration and encouragement for the SC/ST women cause. Please inform the schedule your turn for solidarity expression. . Regards.
sandhya devi

Please Contact with following address -
At-Mangarajpur, po-Banpur, dist-Khorda, 752031.Odisha. India Ph-06756-223439 (o), 09437140550 (m) , email- savetribal@yahoo.com , odwforissa@yahoo.in

[ZESTCaste] Give Varanasi anti-terrorism force: Mayawati

http://sify.com/news/give-varanasi-anti-terrorism-force-mayawati-news-national-kmimakaacec.html

Give Varanasi anti-terrorism force: Mayawati

2010-12-08 12:00:00

Uttar Pradesh Chief Minister Mayawati has demanded that the Central
Government should provide Varanasi with an anti-terrorism force
similar to the one provided to Mumbai after 26/11.

After visiting the blast site, which left a child dead over 30 others
injured, Mayawati said: We will request the Centre to provide us with
a Special Force to tackle such incidents in the future and ensure that
such incidents don’t take place.

“We will request the Centre to provide us with similar security
arrangements made after 26/11 in Mumbai,” she said.

She said she will write a letter to Prime Minister Manmohan Singh and
Union Home Minister P. Chidambaram in this regard.

Earlier, she presided over an emergency meeting of senior government
officials in Lucknow and sent a team of officials, besides BSP state
unit president Swami Prasad Maurya, to Varanasi.

Meanwhile, the Union Home Ministry has sounded a nationwide alert with
special stress on four major cities - Delhi, Mumbai, Bangalore and
Hyderabad - in wake of the blast.

“A general alert has been sent to all state governments and they have
been asked to stay on high alert,” said Union Home Secretary G K
Pillai.

“It was low intensity blast which occurred at about 6.20 pm in which
three-four people were injured. Subsequently we understand there could
have been a stampede…as a result 15-20 people were injured. So
roughly 20-25 people injured,” he said.

The blast occurred at around 6:20 p.m. on Tuesday when thousands of
devotees and some foreign tourists had assembled at the Dashashwamedh
ghat for having darshan of the Ganga Arti ritual.

Terror outfit Indian Mujahideen(IM) claimed responsibility for the
blast in e-mails sent to media houses and said it “attributed” the
attack to the demolition of Babri Masjid in 1992. (ANI)

comments (0)

12/11/10

LESSON 108 Khajjaniya Sutta Chewed Up 11 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

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LESSON 108 Khajjaniya Sutta Chewed Up 11 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Welcome to the Free Online e-Nālandā Research and Practice University

Course Programs:

SN 22.79

PTS: S iii 86

CDB i 914

Khajjaniya Sutta: Chewed Up

translated from the Pali by

Thanissaro Bhikkhu

At Savatthi. “Monks, any priests or contemplatives who recollect their manifold past lives all recollect the five clinging-aggregates, or one among them. Which five? When recollecting, ‘I was one with such a form in the past,’ one is recollecting just form. Or when recollecting, ‘I was one with such a feeling in the past,’ one is recollecting just feeling. Or when recollecting, ‘I was one with such a perception in the past,’ one is recollecting just perception. Or when recollecting, ‘I was one with such mental fabrications in the past,’ one is recollecting just mental fabrications. Or when recollecting, ‘I was one with such a consciousness in the past,’ one is recollecting just consciousness.

“And why do you call it ‘form’?[1] Because it is afflicted,[2] thus it is called ‘form.’ Afflicted with what? With cold & heat & hunger & thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles. Because it is afflicted, it is called form.

“And why do you call it ‘feeling’? Because it feels, thus it is called ‘feeling.’ What does it feel? It feels pleasure, it feels pain, it feels neither-pleasure-nor-pain. Because it feels, it is called feeling.

“And why do you call it ‘perception’? Because it perceives, thus it is called ‘perception.’ What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception.

“And why do you call them ‘fabrications’? Because they fabricate fabricated things, thus they are called ‘fabrications.’ What do they fabricate as a fabricated thing? For the sake of form-ness, they fabricate form as a fabricated thing. For the sake of feeling-ness, they fabricate feeling as a fabricated thing. For the sake of perception-hood… For the sake of fabrication-hood… For the sake of consciousness-hood, they fabricate consciousness as a fabricated thing. Because they fabricate fabricated things, they are called fabrications. [3]

“And why do you call it ‘consciousness’? Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because it cognizes, it is called consciousness.

“Thus an instructed disciple of the noble ones reflects in this way: ‘I am now being chewed up by form. But in the past I was also chewed up by form in the same way I am now being chewed up by present form. And if I delight in future form, then in the future I will be chewed up by form in the same way I am now being chewed up by present form.’ Having reflected in this way, he becomes indifferent to past form, does not delight in future form, and is practicing for the sake of disenchantment, dispassion, and cessation with regard to present form.

“[He reflects:] ‘’I am now being chewed up by feeling… perception… fabrications… consciousness. But in the past I was also chewed up by consciousness in the same way I am now being chewed up by present consciousness. And if I delight in future consciousness, then in the future I will be chewed up by consciousness in the same way I am now being chewed up by present consciousness.’ Having reflected in this way, he becomes indifferent to past consciousness, does not delight in future consciousness, and is practicing for the sake of disenchantment, dispassion, and cessation with regard to present consciousness.

“What do you think, monks — Is form constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“… Is feeling constant or inconstant?” “Inconstant, lord.”…

“… Is perception constant or inconstant?” “Inconstant, lord.”…

“… Are fabrications constant or inconstant?” “Inconstant, lord.”…

“What do you think, monks — Is consciousness constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’

“Any feeling whatsoever…

“Any perception whatsoever…

“Any fabrications whatsoever…

“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’

“This, monks, is called a disciple of the noble ones who tears down and does not build up; who abandons and does not cling; who discards and does not pull in; who scatters and does not pile up.

“And what does he tear down and not build up? He tears down form and does not build it up. He tears down feeling… perception… fabrications… consciousness and does not build it up.

“And what does he abandon and not cling to? He abandons form and does not cling to it. He abandons feeling… perception… fabrications… consciousness and does not cling to it.

“And what does he discard and not pull in? He discards form and does not pull it in. He discards feeling… perception… fabrications… consciousness and does not pull it in.

“And what does he scatter and not pile up? He scatters form and does not pile it up. He scatters feeling… perception… fabrications… consciousness and does not pile it up.

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, ‘Fully released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“This, monks, is called a disciple of the noble ones who neither builds up nor tears down, but who stands having torn down; who neither clings nor abandons, but who stands having abandoned; who neither pulls in nor discards, but who stands having discarded; who neither piles up nor scatters, but who stands having scattered.

“And what is it that he neither builds up nor tears down, but stands having torn it down? He neither builds up nor tears down form, but stands having torn it down. He neither builds up nor tears down feeling… perception… fabrications… consciousness, but stands having torn it down.

“And what is it that he neither clings to nor abandons, but stands having abandoned it? He neither clings to nor abandons form, but stands having abandoned it. He neither clings to nor abandons feeling… perception… fabrications… consciousness, but stands having abandoned it.

“And what is it that he neither pulls in nor discards, but stands having discarded it? He neither pulls in nor discards form, but stands having discarded it. He neither pulls in nor discards feeling… perception… fabrications… consciousness, but stands having discarded it.

“And what is it that he neither piles up nor scatters, but stands having scattered it? He neither piles up nor scatters form, but stands having scattered it. He neither piles up nor scatters feeling… perception… fabrications… consciousness, but stands having scattered it.

“And to the monk whose mind is thus released, the devas, together with Indra, the Brahmas, & Pajapati, pay homage even from afar:

‘Homage to you, O thoroughbred man.

Homage to you, O superlative man —

you of whom we don’t know even what

dependent on which

you’re absorbed.’”

Notes

Rupa.

Ruppati.

This passage suggests that there is a potential for each of the aggregates (form-ness, feeling-ness, etc.) to turn into discernible aggregates through the process of fabrication. See MN 109, note 2.

Notes

One form of consciousness apparently does not come under the aggregate of consciousness. This is termed viññanam anidassanam — consciousness without a surface, or consciousness without feature. MN 49 says specifically that this consciousness does not partake of the “allness of the all,” the “all” being conterminous with the five aggregates. The standard definition of the aggregate of consciousness states that this aggregate includes all consciousness, “past, present, or future… near or far.” However, because viññanam anidassanam stands outside of space and time it would not be covered by these terms. Similarly, whereSN 22.97 says that no consciousness is eternal, “eternal” is a concept that applies only within the dimension of time, and thus would not apply to this form of consciousness.

Delineation (paññapana) literally means, “making discernible.” This apparently refers to the intentional aspect of perception, which takes the objective side of experience and fabricates it into discernible objects. In the case of the aggregates, the four great existents, contact, and name-&-form provide the objective basis for discerning them, while the process of fabrication takes the raw material provided by the objective basis and turns it into discernible instances of the aggregates. This process is described in slightly different terms in SN 22.79.

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

LESSON 107 Maha punnama Sutta The Great Full moon Night Discourse 10 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-GOOD GOVERNANCE-Hon’ble C.M. ji orders officers to strengthen security arrangement of the State-Arrest culprits of Varanasi incident immediately-C.M. reviews progress of investigation of Varanasi blast incident-State Government committed to provide stern punishment to all persons involved in food-grain scam —Hon’ble Chief Minister ji-State Government will comply with orders of Hon’ble High Court Decision for CBI inquiry into food-grain scam was taken on 1st December 2007 by our government-Provide similar facilities to U.P. as provided to Maharashtra Government after Mumbai blast-Hon’ble C.M. ji requests Centre to provide 125 companies of Central Security Forces to protect religious and tourist places-Hon’ble C.M. ji writes letter to Prime Minister

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

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12/10/10

Filed under: General
Posted by: site admin @ 8:09 am

LESSON 107 Maha punnama Sutta The Great Full moon Night Discourse 10 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

http://www.accesstoinsight.org/tipitaka/mn/mn.109.than.html

MN 109

PTS: M iii 15

Maha-punnama Sutta: The Great Full-moon Night Discourse

translated from the Pali by

Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara’s mother. And on that occasion — the uposatha of the fifteenth, the night of a very full moon — he was sitting out in the open with the community of monks.

Then a certain monk, rising from his seat, arranging his robe over one shoulder, and placing his hands palm-to-palm over the heart, said to the Blessed One: “Lord, there is an area where, if the Blessed One would give me leave, I would like the answer to a question.”

“Very well, then, monk. Sit back down in your seat and ask whatever you want.”

Responding to the Blessed One, “Yes, lord,” the monk sat back down in his seat and said to the Blessed One, “Aren’t these the five clinging-aggregates, i.e., form as a clinging-aggregate, feeling… perception… fabrications… consciousness as a clinging-aggregate.”

“Monk, these are the five clinging-aggregates, i.e., form as a clinging-aggregate, feeling… perception… fabrications… consciousness as a clinging-aggregate.”

Saying, “Very good, lord,” the monk delighted & approved of the Blessed One’s words and then asked him a further question: “But in what, lord, are these five clinging-aggregates rooted?”

“Monk, these five clinging-aggregates are rooted in desire.”

Saying, “Very good, lord,” the monk… asked him a further question: “Is clinging the same thing as the five clinging-aggregates, or is clinging separate from the five clinging-aggregates?”

“Monk, clinging is neither the same thing as the five clinging-aggregates, nor is it separate from the five clinging-aggregates. Just that whatever passion & delight is there, that’s the clinging there.”

Saying, “Very good, lord,” the monk… asked him a further question: “Might there be diversity in the desire & passion for the five clinging-aggregates?”

“There might, monk. There is the case where the thought occurs to someone, ‘May I be one with such a form in the future. May I be one with such a feeling… perception… fabrications… such a consciousness in the future. This is how there would be diversity in the desire & passion for the five clinging-aggregates.”

Saying, “Very good, lord,” the monk… asked him a further question: “To what extent does the designation ‘aggregate’ apply to the aggregates?”

“Monk, whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the aggregate of form. Whatever feeling is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the aggregate of feeling. Whatever perception is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the aggregate of perception. Whatever fabrications are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: those are called the aggregate of fabrication. Whatever consciousness is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: that is called the aggregate of consciousness.[1] This is the extent to which the term ‘aggregate’ applies to the aggregates.”

Saying, “Very good, lord,” the monk… asked him a further question: “Lord, what is the cause, what the condition, for the delineation[2] of the aggregate of form? What is the cause, what the condition, for the delineation of the aggregate of feeling… perception… fabrications… consciousness?”

“Monk, the four great existents (earth, water, fire, & wind) are the cause, the four great existents the condition, for the delineation of the aggregate of form. Contact is the cause, contact the condition, for the delineation of the aggregate of feeling. Contact is the cause, contact the condition, for the delineation of the aggregate of perception. Contact is the cause, contact the condition, for the delineation of the aggregate of fabrications. Name-&-form is the cause, name-&-form the condition, for the delineation of the aggregate of consciousness.”

Saying, “Very good, lord,” the monk… asked him a further question: “Lord, how does self-identity view come about?”

“There is the case, monk, where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

“He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

“This, monk, is how self-identity view comes about.”

Saying, “Very good, lord,” the monk… asked him a further question: “Lord, how does self-identity view no longer come about?”

“There is the case, monk, where a well-instructed disciple of the noble ones — who has regard for nobles ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He does not assume feeling to be the self… does not assume perception to be the self… does not assume fabrications to be the self… He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

“This, monk, is how self-identity view no longer comes about.”

Saying, “Very good, lord,” the monk… asked him a further question: “What, lord, is the allure of form? What is its drawback? What is the escape from it? What is the allure of feeling… perception… fabrications… consciousness? What is its drawback? What is the escape from it?”

“Monk, whatever pleasure & joy arises dependent on form: that is the allure of form. The fact that form is inconstant, stressful, subject to change: that is the drawback of form. The subduing of desire & passion, the abandoning of desire & passion for form: that is the escape from form.

“Whatever pleasure & joy arises dependent on feeling: that is the allure of feeling…

“Whatever pleasure & joy arises dependent on perception: that is the allure of perception…

“Whatever pleasure & joy arises dependent on fabrications: that is the allure of fabrications…

“Whatever pleasure & joy arises dependent on consciousness: that is the allure of consciousness. The fact that consciousness is inconstant, stressful, subject to change: that is the drawback of consciousness. The subduing of desire & passion, the abandoning of desire & passion for consciousness: that is the escape from consciousness.”

Saying, “Very good, lord,” the monk… asked him a further question: “Knowing in what way, seeing in what way, is there — with regard to this body endowed with consciousness, and with regard to all external signs — no longer any I-making, or my-making, or obsession with conceit?”

“Monk, one sees any form whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — every form, as it actually is with right discernment: ‘This is not mine. This is not my self. This is not what I am.’

“One sees any feeling whatsoever… any perception whatsoever… any fabrications whatsoever…

“One sees any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — every consciousness — as it actually is with right discernment: ‘This is not mine. This is not my self. This is not what I am.’”

“Monk, knowing in this way, seeing in this way, there is — with regard to this body endowed with consciousness, and with regard to all external signs — no longer any I-making, or my-making, or obsession with conceit.”

Now at that moment this line of thinking appeared in the awareness of a certain monk: “So — form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. Then what self will be touched by the actions done by what is not-self?”

Then the Blessed One, realizing with his awareness the line of thinking in that monk’s awareness, addressed the monks: “It’s possible that a senseless person — immersed in ignorance, overcome with craving — might think that he could outsmart the Teacher’s message in this way: ‘So — form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. Then what self will be touched by the actions done by what is not-self?’ Now, monks, haven’t I trained you in counter-questioning with regard to this & that topic here & there? What do you think — Is form constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“… Is feeling constant or inconstant?” “Inconstant, lord.”…

“… Is perception constant or inconstant?” “Inconstant, lord.”…

“… Are fabrications constant or inconstant?” “Inconstant, lord.”…

“No, lord.”

“Any feeling whatsoever…

“Any perception whatsoever…

“Any fabrications whatsoever…

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 sixty monks, through no clinging (not being sustained), were fully released from fermentations.

Notes

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department, U.P.

Hon’ble C.M. ji orders officers to strengthen security arrangement of the State

Arrest culprits of Varanasi incident immediately

C.M. reviews progress of investigation of Varanasi blast incident

Lucknow : 09 December 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji, in the

light of Varanasi incident, has directed the officers to strengthen the security

arrangement of the State and asked them to remain vigilant against such

incidents. She directed the officers to formulate a new security arrangement

for very sensitive and important religious and tourist places and said that it

should be implemented immediately. She said that her government would

not compromise on the issue of law and order.

The Hon’ble Chief Minister ji was reviewing the progress of the

investigation of the December 07 Varanasi blast incident by the security

agencies at a high level meeting held at her official residence here today.

She said that the culprits of the Varanasi blast should be arrested

immediately.

The Hon’ble Chief Minister ji directed the DGP to conduct review of law

and order of all the districts of the State today itself through video

conferencing and asked him to ensure that all the Divisional Commissioners,

IG Range, DIG, DM and SSP/SP were present during the meeting. She said

that all the officers should be informed in clear terms that any laxity in law

and order of the State would not be tolerated (by the Hon’ble Chief Minister

ji) and stringent action would be initiated against the guilty.

The Hon’ble Chief Minister ji said that the officers of the administration

and the police should ensure that the criminal elements could not disturb the

law and order of the State at any cost. Expressing her concern over the

various incidents which occurred in Varanasi during past few years, she said

that blasts at Dashashwmedh Ghat (2005), Sankat Mochan Mandir and

railway station (2006) and in court premises (2007) occurred in the past.

She said that the security of Varanasi and other important cities should be

focused specially, so that the criminal elements did not succeed in their

nefarious designs. She directed the officers to deal strictly with mischievous

elements and rumour mongers.

During the meeting, the officers updated the Hon’ble Chief Minister ji

about the progress of the investigation of the Varanasi incident. The Cabinet

Secretary Mr. Shashank Shekhar Singh, Additional Cabinet Secretary Mr. Net

Ram, DGP Mr. Karam Veer Singh and other senior officers were present at

the meeting.

*********

State Government committed to provide stern punishment to all persons involved in food-grain scam
—Hon’ble Chief Minister ji

State Government will comply with orders of Hon’ble High Court
Decision for CBI inquiry into food-grain scam was taken on 1st December 2007 by our government

Lucknow : 09 December 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji, has

said that the State Government was committed to providing stringent

punishment to all persons involved in food-grain scam. She said that the

State Government would fully comply with the orders passed by Hon’ble

High Court on 3
rd December 2010 in this regard. She directed to the

agencies investigating the food-grain scam to complete the inquiry in

scheduled time, so that stern punishment could be given to the guilty

persons.

The Hon’ble Chief Minister ji said that after the formation of her

government in 2007, she had taken the decision for inquiry into the

biggest food-grain scam between March 2004 and October 2005. She said

that she was deeply shocked with this anti-human criminal act, which

deprived poor from their food. Therefore, she directed the officers to get

all inquiries done by special investigation team (SIT) with a view to

providing stringent punishment to those persons who sold the food-grains

of Sampoorn Gramin Rozgar Yojana, Public distribution system and midday

meal scheme and filled their pockets.

The Hon’ble Chief Minister ji said with the formation of her

government she had given warning that her government would not spare

the guilty persons involved in any scam. This food-grain scam took place

during the regime of earlier SP Government and she had made the

apprehension that the prominent SP Government office bearers, officers

and persons belonging to Central Government were involved in this scam.

She said that punishment would be compulsorily given to contractor,

transporter, exporter, officer, employee and anybody found guilty in this

scam. She had directed the agencies making inquiry into food-grain scam

that according to the orders of Hon’ble High Court, if any person was

found involved in the scam even after the year of 2007, then such

persons should not be spared at any cost and stringent action should be

taken against them also.

The Hon’ble Chief Minister ji said that one month after coming in

power, she had directed the officers to get food-grain scam inquiry done

by SIT, which took place in Gonda, Ballia and Lakhimpur districts.

Besides, she had directed the officers for the inquiry about the role of

Food Department in 30 districts and Essential Commodities Corporation in

24 districts. Decision had been also taken for the inquiry by SIT into the

food-grain scam under Sampoorn Gramin Rozgar Yojana in Sant Kabir

Nagar district on 26
th April 2008.

The Hon’ble Chief Minister ji has directed that stringent punishment

should be given to the persons involved in food-grain scam in accordance

with law after completion of inquiry soon. Keeping this in view, the State

Government is providing full cooperation to CBI and all necessary

facilities and additional human resource have been made available to CBI

in connection of inquiry.

It may be recalled that after the inquiry of SIT, facts came to light

that food-grains of different government schemes were sold in open

markets under a well planned conspiracy through forged documents,

owing to which State and Central Government ex-chequer suffered a

huge loss. This large scale food-grain scam had National and

International dimensions, because food-grain were sent to other States

and Countries also. Besides, prominent persons and officers on high-level

posts were involved in this criminal act. Keeping in view, the role of public

servants in this criminal act, SIT made the recommendation to hold the

inquiry into the entire case by CBI, because CBI has enough resources for

making investigation into such criminal acts.

The State Government, in this light, decided to recommend CBI

inquiry into the food-grain scam on 01 December 2007 and sent a letter

requesting the Ministry of Personnel, Government of India to conduct CBI

inquiry in the entire scam. On 28 March 2008, the Union Personnel

Ministry, informed the State Government that the ambit of this

investigation was very wide and owing to it the CBI could not investigate

this case. Therefore, the State Government should conduct an inquiry into

the case on its own. Again CBI, after having discussions with the State

Investigating Agency, took over 09 major food-grain scams of Ballia and

Lakhimpur Kheri districts on 03 November 2008.

The Hon’ble High Court, in its 19 November 2007 order, has

mentioned that the food-grain irregularities committed in 2002-03 and

2003-04 were minor issues. During these years, any case of transporting

food-grain from railway wagons to other parts of the State or the country

was not detected. On this basis, the State Government decided to

conduct CBI inquiry of serious food-grain scams that took place during

March 2004 and October 2005. The Hon’ble Court, considering the wide

scope of the issue, involvement of senior officers of Central and State

Governments and its inter-state and international dimensions, concluded

that the recommendation of the State Government for conducting CBI

inquiry of the scams was correct and proper.

Following the orders of the Hon’ble High Court, a coordination

committee headed by Joint Director CBI had been set up to monitor the

progress of investigation of the food-grain scam. The heads of all the

investigating agencies and the Food Commissioner were members of this

committee. The S.I.T. conducted inquiry of the food-grain scams

committed in Shahjahanpur, Lalitpur, Sant Ravidas Nagar, Basti, Ramabai

Nagar, Hardoi and Allahabad districts, while the E.O.W. investigated

scams committed in Sant Kabir Nagar, Hamirpur, Mahoba, Mathura and

Jaunpur districts, the food cell conducted inquiry into the scams

committed in Bahraich, Shravasti and Balrampur districts and CBI

conducted inquiry into the scams committed in Ballia, Lakhimpur Kheri

and Sitapur districts.

In compliance with the 03 December 2010 orders of the Hon’ble

High Court, the State Government has handed over the inquiry of the

food-grain scams committed in Gonda, Varanasi and Lucknow districts to

the CBI The Hon’ble High Court, in its order, said that if any agency

discovered that the food-grain had been transported out of country/state,

then the CBI would investigate that case and the culprit would not be

spared at any cost. Besides, the Hon’ble High Court has further ordered

that after the filing of the charge-sheet, the trial court would complete

proceedings within a year on priority basis.

*********

Provide similar facilities to U.P. as provided to Maharashtra Government after Mumbai blast

Hon’ble C.M. ji requests Centre to provide 125 companies of Central Security Forces to protect religious and tourist places

Hon’ble C.M. ji writes letter to Prime Minister

Lucknow : 08 December, 2010

Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji has

requested the Government of India to provide 125 companies of

Central Security Forces, besides other resources, to protect important

religious and tourist places of the State. She said that the issues

related with development and national security should not be viewed

through political angle. She had visited the site of incident late

yesterday night and directed the authorities to provide adequate

medical facilities to the injured persons. She announced an ex-gratia

of Rs. 1 lakh to the family members of the deceased girl, Rs. 50,000

assistance for seriously injured persons and Rs. 25,000 assistance for

those suffering minor injuries.

Hon’ble Chief Minister ji, in her letter, sent to the Prime Minister

Dr. Manmohan Singh, has written that the State Government took

yesterday’s blast at the Sheetla Ghat Varanasi very seriously and sent

two senior ministers, chief secretary and DGP immediately to the site

of accident. She directed these officers to ensure that the injured

persons got proper medical attention and also to ensure other

necessary arrangements. She said that to investigate the matter

seriously, special teams of ATS and BDDS were rushed to Varanasi in

the night itself, besides the forensic team from Agra. All these teams

were seriously investigating this accident.

Hon’ble Chief Minister ji, in her letter, said that for almost one

decade the terrorist incidents had been taking place in the State and

to effectively control these incidents, the State needed additional

companies of Central Security Forces. She said that the religious and

tourist places would have to be protected for a long time. She said

that the Central intelligence agencies did not give any specific

information to the State Government.

Ms. Mayawati ji said that the Indian Mujahideen, in the light of

this incident, had sent an e-mail to all the newspapers and electronic

media saying that the Babari Masjid demolition would be avenged in

this way continuously. She said that after the Hon’ble High Court’s

verdict on Ayodhya issue, her government had taken effective steps to

maintain the law and order and peace in the State through its limited

resources. She said that owing to these steps the State remained calm

and no untoward incident occurred and law and order and communal

harmony of the State remained intact.

Hon’ble Chief Minister ji said that U.P. was the most populous

State of the country having a population of more than 20 crores. The

State had several religious places like Ayodhya and Varanasi, which

had special importance for the followers of various religions and sects

coming from country and abroad. She said that 18 big terrorist

incidents had occurred in U.P. since year 2000 and 80 persons lost

their lives in these incidents. These incidents included blasts at

Dashashwmedh Ghat (2005), Sankat Mochan Mandir and railway

station (2006) and 3 blasts in court premises (2007). All of them

occurred in Varanasi itself. The terrorist attack at the CRPF group

centre Rampur is also included in it.

Hon’ble Chief Minister ji said that the terrorist elements were

constantly targeting U.P.’s religious and tourist places of various

communities to disturb the peace and order of the State. She said that

extensive security arrangements at these important places were

required for future, so that the criminals and disruptive elements did

not succeed in disturbing the peace and order of the State as well as

the country.

Besides, Hon’ble Chief Minister ji said that terrorism was a

national problem and until the Central Government did not make solid

arrangements to protect the international borders of the country, it

would not be possible to stop such incidents. She said that the

problem of terrorism should not be left for the States as it is not

correct in the interest of the country.

The Hon’ble Chief Minister said that Central Government had to

take stern steps to root-out terrorism. She said that terrorists take

entry through international borders and perform terrorists’ activities.

She said that the State Government understands its responsibility.

After the verdict of high court in Ayodhya controversy, peaceful

atmosphere remained in the State, owing to which peace was

maintained in the whole country. Similarly, no terrorist incident took

place in the State on 06 December, she added.

The Hon’ble Chief Minister said that terrorist incident of Varanasi,

or Mumbai or Ahmedabad or Delhi could not be prevented by all these

State Governments, unless the Central Government rises above the

party politics and equip every state with modern weapons available to

terrorists. She said that the Central Government should provide all

necessary facilities to the State Government like the Maharashtra

Government after the Mumbai Blast.

The Hon’ble Chief Minister said that as far as the question of

Varanasi Blast is concerned, it has to be made clear that Central

Intelligence Agencies had not given any confirmed intelligence

information in this regard. Therefore, it is far from the fact to say that

State Government had been alerted several times regarding this

incident. She said that no state government should be held fully

responsible for such terrorist incidents. Whether, the State

Governments could be held solely responsible for the serial blasts in

Gujarat in 26 July, 2008 in which 53 persons died and Mumbai blast

held two years earlier in which hundreds of persons died or terrorist

incidents held in Delhi, she asked.

Against the backdrop of former Union Minister and Senior BJP MP

Dr. Murli Manohar Joshi who held the State Government responsible,

the Hon’ble Chief Minister asked that when the blast took place in

Gujarat, what the Hon’ble Chief Minister of Gujarat was doing. On the

statement of Union Home Minister Mr. P. Chidambaram, she remarked

that the State Government had not received and confirmed ‘Actionable

Specific Intelligence Input’ from the Central Government.

*********

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12/08/10

LESSON 106 Acela Sutta To the Clothless Ascetic 09 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

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LESSON 106 Acela Sutta To the Clothless Ascetic 09 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Course Programs:

http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.017.than.html

SN 12.17

PTS: S ii 18

CDB i 545

Acela Sutta: To the Clothless Ascetic

translated from the Pali by

Thanissaro Bhikkhu

Alternate translation: Walshe

I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then early in the morning the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Rajagaha for alms.Kassapa-the-clothless [1] ascetic saw him coming from afar. On seeing him, he went to him and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “We would like to question Master Gotama about a certain point, if he would take the time to answer our question.”

“This is not the time for a question, Kassapa. We have entered among houses.”

A second time… A third time Kassapa the clothless ascetic said to him, “We would like to question Master Gotama about a certain point, if he would take the time to answer our question.”

“This is not the time for a question, Kassapa. We have entered among houses.”

When this was said, Kassapa the clothless ascetic said, “What we want to ask isn’t much.”

“Then ask as you like.”

“Master Gotama, is stress self-made?”

“Don’t say that, Kassapa.”

“Then is it other-made?”

“Don’t say that, Kassapa.”

“Then is it both self-made and other-made?”

“Don’t say that, Kassapa.”

“Then is it the case that stress, being neither self-made nor other-made, arises spontaneously?”

“Don’t say that, Kassapa.”

“Then does stress not exist?”

“It’s not the case, Kassapa, that stress does not exist. Stress does exist.”

“Well, in that case, does Master Gotama not know or see stress?”

“Kassapa, it’s not the case that I don’t know or see stress. I know stress. I see stress.”

“Now, when asked, ‘Is stress self-made?’ you say, ‘Don’t say that, Kassapa.’ When asked, ‘Then is it other-made?’ you say, ‘Don’t say that, Kassapa.’ When asked, ‘Then is it both self-made and other-made?’ you say, ‘Don’t say that, Kassapa.’ When asked, ‘Then is it the case that stress, being neither self-made nor other-made, arises spontaneously?’ you say, ‘Don’t say that, Kassapa.’ When asked, ‘Then does stress not exist?’ you say, ‘It’s not the case, Kassapa, that stress does not exist. Stress does exist.’ When asked, ‘Well, in that case, does Master Gotama not know or see stress?’ you say, ‘Kassapa, it’s not the case that I don’t know or see stress. I know stress. I see stress.’ Then explain stress to me, lord Blessed One. Teach me about stress, lord Blessed One!”

“‘The one who acts is the one who experiences [the result of the act]’ amounts to the eternalist statement, ‘Existing from the very beginning, stress is self-made.’ ‘The one who acts is someone other than the one who experiences’[2] amounts to the annihilationist statement, ‘For one existing harassed by feeling, stress is other-made.’ Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle:

From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-&-form.
From name-&-form as a requisite condition come the six sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.
From clinging/sustenance as a requisite condition comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

When this was said, Kassapa the clothless ascetic said, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. Let me obtain the going forth in the Blessed One’s presence, let me obtain admission.”

“Anyone, Kassapa, who has previously belonged to another sect and who desires the going forth & admission in this doctrine & discipline, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the going forth & admit him to the monk’s state. But I know distinctions among individuals in this matter.”

“Lord, if that is so, I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the going forth & admit me to the monk’s state.”

Then Kassapa the clothless ascetic obtained the going forth in the Blessed One’s presence, he obtained admission. And not long after his admission — dwelling alone, secluded, heedful, ardent, & resolute — he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Kassapa became another one of the arahants.”

Notes

Acela: “One without cloth.” Often translated as “naked,” but as MN 45 shows, such a person might wear garments made of something other than cloth.

This statement is annihilationist in implying that personal identity is simply a series of radically different persons, one disappearing to be replaced by another repeatedly throughout time. In other words, the X who did the action whose fruit Xis now experiencing is a radically different X from the X who is now experiencing it. That first X has disappeared and has been replaced by a different one. The Buddha avoids this error — and the eternalist error of self-causation — by refusing to get entangled in questions of personal identity. See MN 109, SN 12.12, and SN 12.35.

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn

¹). There are 3 sections:

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

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12/07/10

LESSON 105 Accayika Sutta Urgent 07 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-GOOD GOVERNANCE-Hon’ble Chief Minister Ms. Mayawati ji pays homage to Baba Saheb on his 54th Parinirvan Tithi-Reservation facility in education and employment for SC/ST and OBC is a gift of Baba Saheb-Baba Saheb Dr. Bhimrao Ambedkar gave a secular Constitution-vernment of India should formulate policy for appointment of full time State employees in centrally financed schemes —Hon’ble Chief Minister ji-Hon’ble Chief Minister welcomes order of Hon’ble High Court in food grain scam-Central Government avoided CBI inquiry in food grain scam-Stringent action should be given to guilty persons involved in food grain scam-State Government committed to socio-economic and educational uplift of handicapped people —Hon’ble C.M.-VOICE OF SARVAJAN-Homage to our emancipator, Baba-Ambedkar’s India

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LESSON 105 Accayika Sutta Urgent 07 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.

Welcome to the Free Online e-Nālandā Research and Practice University

VI.

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

Philosophy and Comparative Religions;

Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

Course Programs:

http://www.accesstoinsight.org/tipitaka/an/an03/an03.091.than.html

AN 3.91

PTS: A i 239

Thai III.93

Accayika Sutta: Urgent

translated from the Pali by

Thanissaro Bhikkhu

“There are these three urgent duties of a farming householder. Which three?

“There is the case where a farming householder quickly gets his field well-plowed & well-harrowed. Having quickly gotten his field well-plowed & well-harrowed, he quickly plants the seed. Having quickly planted the seed, he quickly lets in the water & then lets it out.

“These are the three urgent duties of a farming householder. Now, that farming householder does not have the power or might [to say:] ‘May my crops spring up today, may the grains appear tomorrow, and may they ripen the next day.’ But when the time has come, the farming householder’s crops spring up, the grains appear, and they ripen.

“In the same way, there are these three urgent duties of a monk. Which three? The undertaking of heightened virtue, the undertaking of heightened mind, the undertaking of heightened discernment. These are the three urgent duties of a monk. Now, that monk does not have the power or might [to say:] ‘May my mind be released from fermentations through lack of clinging/sustenance today or tomorrow or the next day.’ But when the time has come, his mind is released from fermentations through lack of clinging/sustenance.

“Thus, monks, you should train yourselves: ‘Strong will be our desire for the undertaking of heightened virtue. Strong will be our desire for the undertaking of heightened mind. Strong will be our desire for the undertaking of heightened discernment.’ That’s how you should train yourselves.”

INVESTIGATING THE MIND

INVESTIGATING
THE MIND

The root of suffering is what we call avijja — not knowing or ignorance of the way things really are. This basic ignorance is one of not understanding our true nature. We suffer because of views and opinions, habits and conditions which we do not understand. We live our lives in a state of ignorance, not understanding the way things are.

If you listen to yourself very much you can sometimes hear such statements as, I should do this but I shouldn’t do that, I should be this way, I shouldn’t be that way,’ or that the, world should be other than it is, our parents should be this way or that way, and shouldn’t be the way they are. So we have this particular verb tense ringing through our minds because we have an idea of what shouldn’t be or should be. In meditation listen to that opinion within yourself of what should be and what shouldn’t be, just listen to it.

Our tendency is to try to become something, and so we set a goal, create an ideal of what we would like to become. Maybe we think society should be other than it is. People should be kind, generous, understanding, loving, there should be brotherhood and people shouldn’t be selfish. The government should have wise leaders, the world should be at peace and so forth. But the world is as it is at this moment in time and things are as they are. When we don’t understand this then we are struggling. So listen inwardly to yourselves, to the constant crying, ‘I am this way, I am not this way,’ and penetrate this ‘I am, I am not’ with awareness.

We tend to just react and take it for granted that all the ‘I am’ and ‘I am not’ is the truth. We create ourselves as a personality and attach to our memories. We remember the things we learned, we remember what we’ve done — generally the more extreme things; we tend to forget more ordinary things. So if we do unkind, cruel, foolish things then we have unpleasant memories in our lives, we feel ashamed or guilty. If we do good things, charitable things, kind things, then we have good memories in our lives. When you start reflecting on this, then you are going to be more careful about what you do and what you say, because if you have lived your life foolishly, acting on impulse out of desire for immediate gratification, or out of an intention to hurt or cause disharmony or exploit others, you are going to be faced with a mind filled with very unpleasant memories.

People who have led very selfish lives have to drink a lot, or take drugs, to keep themselves constantly occupied so that they don’t have to look at the memories that come up in the mind.

In the awakening process of meditation we are bringing awareness to the conditions of the mind here and now, just by being aware of this sense of ‘I am, I am not’. Contemplate the feelings of pain or pleasure the memories, thoughts and opinions as impermanent, anicca. The characteristic of transiency is common to all conditions. How many of you spent the day really investigating this in every possible way while sitting, standing or lying down? Investigate what you see with your eye, hear with your ear, taste with your tongue, smell with your nose, feel and experience with your body, think with your mind.

The thought ‘I am’ is an impermanent condition. The thought ‘I am not’ is an impermanent condition. Thoughts, memories, consciousness of thinking, the body itself, our emotions — all conditions change. In the practice of meditation you’ve got to be quite serious, brave and courageous. You’ve got to really investigate, dare to look at even the most unpleasant conditions in life, rather than try to escape to seek tranquillity, or to forget about everything. In vipassana the practice is one of looking into suffering; it’s a confrontation with ourselves, with what we think of ourselves, with our memories, and our emotions, pleasant, unpleasant or indifferent. In other words when these things arise and we are aware of suffering, rather than rejecting, repressing or ignoring this, we take the opportunity to examine it.

So suffering is our teacher. It’s teaching us, so we have to learn the lesson by studying suffering itself. It always amazes me how some people think they never suffer. They think, ‘I don’t suffer. I don’t know why Buddhists talk about suffering all the time. I feel wonderful, full of beauty and joy. I’m so happy all the time. I find life one fantastic experience, interesting, fascinating and never-ending delight.’ These people just tend to accept that side of life and reject the other because inevitably what delights us disappears and then we are sorry. Our desire to be in a constant state of delight leads us into all kinds of problems, difficulties and situations. Suffering is not just because of massive things like having terminal cancer, or losing someone you love; suffering can occur around what is very ordinary, like the four postures of sitting, standing, walking, lying down. Nothing extreme in that.

We contemplate the normal breath, and the ordinary consciousness. In order to understand, existence, we contemplate ordinary feelings, memories and thoughts rather than grasp hold of fantastic ideas and thoughts to understand the extremes of existence. So we’re not getting involved with speculation about the ultimate purpose of life, God, the devil, heaven and hell, what happens when we die or reincarnation. In Buddhist meditation you just observe the here and now. The birth and death that’s going on here and now is the beginning and ending of the most ordinary things.

Contemplate beginning. When you think of birth you think of ‘ I was born ‘, but that is the great birth of the body, which we can’t remember. The ordinary birth of ‘me’ which we experience, in daily life is ‘I want, I don’t want, I like, I don’t like.’ That’s a birth, or seeking to be happy. We contemplate the ordinary hell of our own anger, the anger that arises, the heat of the body, the aversion, the hatred we feel in the mind. We contemplate the ordinary heaven we experience, the happy states, the bliss, the lightness, the beauty in the here and now. Or just the dull state of mind, that kind of limbo, neither happy nor unhappy, but dull, bored and indifferent. In Buddhist meditation we watch these within ourselves.

We contemplate our own desire for power and control, to be in control of someone else, to become famous, or to become someone who is on top. How many of you, when you find out someone is more gifted than you are, want to put them down? This is jealousy. What we have to do in our meditation practice is see the ordinary jealousies, or the hatred we might feel for someone who might take advantage of us, or annoys us; the greed or lust we might feel for someone who attracts us. Our own mind is like a mirror which reflects the universe and you watch the reflection. Before, we would take these reflections for reality so that we became entranced, repelled or indifferent to them. But in vipassana we just observe that all these reflections are just changing conditions. We begin to see them as an object rather than as a self, whereas when we’re ignorant we tend to seek identity with them.

So in practice we are looking at the universe as it is being reflected in our minds. It does not matter what happens to experience; one meditator will sit here and experience all sorts of brilliant lights, colours, fascinating images, Buddhas, celestial beings, even smell wonderful odours, and hear divine sounds, and think, ‘What a wonderful meditation, such brilliance came, “the radiance” — a divine being came like a radiant angel, touched me and I felt this ecstasy. The most wonderful ecstatic experience of my whole life…waited my whole life for this experience.’ Meanwhile the next one is thinking, ‘Why doesn’t something like that ever happen to me. I sat for a whole hour in pain with an aching back, depressed, wanting to run away, wondering why on earth I’d come to this retreat anyway.’ Another person might say, ‘I can’t stand all those people who have those silly ideas and fantasies, they disgust me, they just develop this terrible hatred and aversion in me. I hate the Buddha image sitting in the window, want to smash it. I hate Buddhism and meditation!’

Now which of these three people is the good meditator? Compare the one who sees devas dancing in heaven, the one that is bored, indifferent and dull, or the one full of hatred and aversion? Devas and angels dancing in the celestial realms are anicca, are impermanent. Boredom is anicca, impermanent. Hatred and aversion is anicca, impermanent. So the good meditator, the one who is practising in the right way is looking at the impermanent nature of these conditions.

When you talk to someone who sees devas and experiences bright lights, you start doubting your own practice and think, ‘But maybe I am not capable of enlightenment. Maybe I am not meditating right.’ Doubt itself is impermanent. Whatever arises passes away. So the good meditator is the one who sees the impermanent nature of bliss and ecstasy, or experiences dullness, experiences anger, hatred and aversion, and reflects on the impermanent nature of those qualities, when sitting, walking or lying down.

What is your tendency? Are you very positive about everything? ‘I like everybody here. I believe in the teachings of the Buddha, I believe in the Dhamma.’ — That’s a faith kind of mind. It believes, and that kind of mind can create and experience blissful things very quickly. You find that some of the farmers in Thailand, people who have hardly any worldly knowledge, who can hardly read and write, can sometimes experience blissful states, experience lights and see devas and all that, and who believe in them. When you believe in devas, you see them. When you believe in lights and celestial realms, you’ll see them. You believe that Buddha is going to save you, Buddha will come and save you. What you believe in happens to you. You believe in ghosts, fairies, elves, you don’t doubt those things, you find those things happening to you. But they are still anicca, impermanent, transient and not self.

Most people don’t believe in fairies and devas and think such things are silly. This is the negative kind of mind, the one that’s suspicious and doubtful, does not believe in anything. ‘I don’t believe in fairies and devas. I don’t believe in any of that kind of thing. Ridiculous! Show me a fairy.’ So the very suspicious and sceptical mind never sees such things.

There is faith, there is doubt. In Buddhist practice, we examine the belief and doubt that we experience in our mind, and we see that these are conditions changing.

I have contemplated doubt itself, as a sign. I’d ask myself a question like, ‘Who am I?’ and then I’d listen for the answer — something like,’Sumedho Bhikkhu’. Then I’d think, ‘That’s not the answer, who are you really?’ I’d see the struggle, the habitual reaction to find an answer to the question. But I would not accept any conceptual answer. ‘Who is it sitting here? What is this? What’s this here? Who is thinking anyway? What is it that thinks?’ When a state of uncertainty or doubt would arise I would just look at that uncertainty of doubt as a sign, because the mind stops there and goes blank, and then emptiness arises.

I found it a useful way of emptying the mind by asking myself unanswerable questions, which would cause doubt to arise. Doubt is an impermanent condition. Form, the known, is impermanent; not knowing is impermanent. Some days I would just go out and look at Nature, observe myself just standing here, looking at the ground. I’d ask myself, ‘Is the ground separate from myself?’ ‘ What is that, who is that who sees the ground?’ Is that ground with those leaves, are those leaves in my mind or outside my mind?’ ‘What is it that sees, is it the eyeball?’ If I took my eyeball out would it be separated from myself, taken out of the socket, would I still see those leaves? Or is that ground there when I’m not looking at it?,’ ‘Who is the one that’s conscious of this anyway?’ And sound. I did some experiments with sound because the objects of sight have a certain solidity like this room — it seems fairly permanent, you know, for today at least. But sound is truly anicca - try to get hold of sound and hold it.

Investigating my senses in this way — can my eyes hear sound? If I cut off my ears and ear drums, will there be any sound? Can I see and hear in exactly the same moment? All sense organs and their objects are impermanent, changing conditions. Think right now, ‘Where is your mother? Where is my mother right now?’ If I think of her in her flat in California it’s a concept in the mind. Even if I think ‘California is over there’, that’s still the mind thinking over there’. Mother is a concept isn’t it? So where is the mother right now? She is in the mind: when the word ‘mother’ comes up, you hear the word as a sound and it brings up a mental image or a memory or a feeling of like or dislike or indifference.

All concepts in the mind which we take for reality are to be investigated: know what concepts do to the mind. Notice the pleasure you get from thinking about certain concepts and the displeasure that other concepts bring. You have prejudices, biases, about race, nationality – these are all concepts, or conceptional proliferations. Men have certain attitudes and biases about women, and women have certain attitudes and biases about men: this is just inherent in those identities. But in meditation, ‘female’ is a concept, and ‘male’ is a concept, a feeling, a perception in the mind. So in this practice of vipassana you are penetrating with insight into the nature of all conditions, coarse or refined. Insight breaks down the illusions that these concepts give us, the illusions that they are real.

Now talking like this, people might question: ‘How do you live in this society then, if it’s all unreal?’ The Buddha made a very clear distinction between conventional reality and ultimate reality. On the conventional level of existence you use conventions that bring harmony to yourself and to the society you live in. What kind of conventions bring harmony? Well, things like being good, being mindful, not doing things that cause disharmony, such as stealing, cheating others, exploiting others. Having respect for other beings, having compassion, being observant, trying to help: all these conventions bring harmony.

So in the Buddhist teaching on the conventional level we live in a way that is to do good and refrain from doing evil with the body and speech. So it’s not as if we are rejecting the conventional world ‘I want nothing to do with it because its an illusion’- that’s another illusion. Thinking that the conventional world is an illusion is another thought.

Ajahn Sumedho

Oban: Nov 1979

THE MOMENT

The writer was ordained in 2005 in the Order of Inter being established by Thich Nhat Hanh. She is a founding member and practice leader at Flowing Mountains Sangha in Helena, Montana. Courtesy Buddhadharma: The practitioner’s quarterly summer 2010

The heat of the moment

by Sandra S. Murray

Some scholars say that Buddhism deals with the utter negation of life. They say so only referring to the Buddha’s teaching of three-fold characteristics (thilakkana) in the Theravada school and the teaching of absolutism in the Mahayana school. In dukka sacca the Buddha has emphasized the importance of the panca upadanakkanda. Only paying their attention to those teachings they say that Buddhism shows a negative attitude towards the way of life. When we consider Buddhism as a whole it is clear that the Buddha has presented the reality of life and the process of the world.

In the sutta pitaka we find the Buddha’s prescription of suttas for the lay life as well as the monastic life. Pattakamma sutta in Anguttara nikaya is one of the best examples which deals with happiness in the household life.

In this sutta the Buddha describes the four achievements that the householder hopes to achieve during his lifetime to live happily but it is difficult for householders to fulfil those four objectives. The four objectives which bring happiness to the householder are as follows: To be a wealthy person, being a wealthy person to have number of fellow men and fellow women to live happily with them, to live long as the wealthy person having many companions, to be born in heaven after death.

The Buddha has emphasized that if any householder had succeeded in achieving the four objectives he would have been happy in his lifetime.

In pattakamma sutta the Buddha shows that there are two principles of four fold activities to be performed by the householder during his former births to achieve the four objectives which bring happiness to his household life.

The first principle of activities have been known as saddha, sila, caga, panna. Sadda is one of the meritorious volitions that the householder develops his confidence towards the nine special qualities (nava arahadi buduguna) of the Buddha.

The householder must develop his assurance and belief towards the Buddha to overcome his ever lasting sansara. Sila is the discipline of the person who develops his bodily action and speech in the light of dhamma and to avoid from committing wrong actions with body and speech. Caga is the donation. The householder must develop his donation practically. Donation makes his life happy and reduces craving in the consciousness of the person.

Panna is developing the knowledge in Dhamma. The well developed wisdom can be known as vidarsana panna. The other principle of activities deals with consuming of the property which the householder owns produced with his own labour.

The first activity is that the householder earns a lot of money using reliable ways and means. The second condition is that he uses his money for his own facility as well as the welfare of his family members. Thirdly, he uses his money for performing five-fold sacrifices. nathibali, pubbapetabali, atathi bali, devata bali, rajabali.

In nathi bali the householder serves his relatives by spending his own money happily. In pubbapeta bali he performs alms giving to the mahasangha to invoke merits to his dead relatives by using his own money.

In atathi bali he spends his own money to serve visitors being hospitable. In devata bali he takes interest in offering devapuja to the gods traditionally recognised who are in charge of the area where the householder and his relatives live. In anana sutta the Buddha has pointed out another four conditions which lead the householder towards happiness.

These four conditions have been known as attisukha, anna sukha, bogha sukha and anavajja sukha. Having pleasure from these four conditions depends on his functions towards his economy.

If the householder owns property and enough money to foster his family he will be happy by thinking of his own wealth. If the householder has not got into debt he is free from problems and can have pleasure in his living career.

When the householder has produced or has bought a collection of grains of various kinds he can have pleasure by thinking of what he has already got. When the householder continues his way of life without committing sins and not going against the law and order of the country he can live with no fear and it is his pleasure.We can find several other teachings of the Buddha on happiness of the lay life. There is no negative attitude of the Buddha’s teaching but the reality of the beings and the universe. So, it is clear that people go into mental conflicts and into other problems in their domestic life as a result of getting away from the Buddhist practical way of living..

GOOD GOVERNANCE

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Uttar Pradesh Chief Minister Mayawati pays tribute to B.R. Ambedkar at the newly developed park in Lucknow on Monday. Photo: Subir Roy

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department, U.P.

Hon’ble Chief Minister Ms. Mayawati ji pays homage to Baba Saheb on his 54

th Parinirvan Tithi

Reservation facility in education and employment for SC/ST and OBC is a gift of Baba Saheb

Baba Saheb Dr. Bhimrao Ambedkar gave a secular Constitution

Lucknow: 06 December 2010

The 54

th Parinirvan Tithi of the Architect of the Indian

Constitution, Bharat Ratna Baba Saheb Dr. Bhimrao Ambedkar, who

waged continuous struggle to ensure that the crores of dalits,

backwards and neglected sections lived an honourable life, was

celebrated with fervour and dedication. The Hon’ble Chief Minister of

Uttar Pradesh and BSP National President Ms. Mayawati ji, along with

scores of BSP workers, office bearers, supporters, followers and people

of Sarva Samaj paid homage to the late leader. Besides, the supporters

and followers of Baba Saheb from all the districts of the state organised

programmes in his memory and paid homage as well.

The Hon’ble Chief Minister ji here today first arrived at the Dr.

Bhimrao Ambedkar Samajik Parivartan Sthal and paid floral tributes on

his statue. Thereafter, she arrived at the Dr. Bhimrao Ambedkar Gomti

Park and unveiled his statue constructed by the U.P. Government there.

She also dedicated this park to the people. On the occasion, she

dedicated to the people Dr. Bhimrao Ambedkar Gomti Vihar Khand-1,

Dr. Bhimrao Ambedkar Gomti Vihar Khand-2, Dr. Bhimrao Ambedkar

Gomti Vihar Khand-3, Dr. Bhimrao Ambedkar Gomti Vihar Khand-4, Dr.

Bhimrao Ambedkar Gomti Buddha Vihar Parking Sthal and renewed

Gomati Bridge for Dr. Bhimrao Ambedkar Samajik Parivartan Sthal,

over-bridge for Dr. Bhimrao Ambedkar Samajik Parivartan Sthal and

administrative building-2 of the Dr. Bhimrao Ambedkar Samajik

Parivartan Sthal.

Besides, Hon’ble Chief Minister ji also unveiled four-sided statue

of Baba Saheb at the Dr. Bhimrao Ambedkar Gomti Vihar Khand-1 and

dedicated to the people Manyawar Sri Kanshiram ji Bridge connecting

Gomti Barrage with Laxaman Mela Maidan Marg constructed on the

Gomti embankment, Gautam Buddha Bridge constructed near

Hahnemann Crossing in Gomti Nagar over the NER crossing-2 AML, Dr.

Ambedkar Bridge constructed near old Stretchy Railway Bridge in Agra

City and a railway over bridge constructed near Alt Centre on the

railway crossing 4-C on the Ghaziabad-Saharanpur Road in Ghaziabad

City and other schemes.

Addressing people on the occasion, Hon’ble Chief Minister ji said

that it was Baba Saheb Dr. Bhimrao Ambedkar, who gave dalits and

exploited sections of the society their right to live with dignity, as they

had been a victim of caste system for a long time. She said that by

making provision of reservation for SC/ST, he ushered in a new era of

socio-economic and educational uplift of these sections.

Expressing her views on the occasion of Parinirvan Tithi of the

late leader, the Hon’ble C.M. said that Baba Saheb Dr. Bhimrao

Ambedkar relentlessly worked to establish an egalitarian society in the

country. She pointed out that the State Government, keeping this

mission of Dr. Bhimrao Ambedkar in mind, took every decision by

following the policy of Sarvjan Hitai, Sarvjan Sukhai. She said that the

true homage to the late leader would be paid by following the path

shown by him.

Ms. Mayawati ji said that Dr. Ambedkar dedicated his entire life

to establish a society based on equality. She said that the present BSP

Government had been sticking to the path shown by him and was

making efforts to establish an egalitarian society all over the country.

She said that Dr. Ambedkar created awareness among dalits, exploited

and weaker sections and took them to the centre of the power. Besides,

he also protected the rights of backward and religious minorities. She

said that Baba Saheb Dr. Bhimrao Ambedkar made several provisions in

the Constitution to ensure that these sections lived a dignified life and

also got social justice.

Hon’ble Chief Minister ji said that Dr. Ambedkar also worked in

the interests of OBCs. She said that the reservation facility for the OBCs

in the education sector and Government services was a gift by Baba

Saheb. She said that by creating a secular Constitution, Dr. Ambedkar

provided equal opportunities to the followers of all religions.

The Hon’ble Chief Minister ji said that the saints, gurus and great

men born in Bahujan Samaj waged life long struggle to establish

equality based social system in the country. She said that the sacrifice,

hardships and struggle of Baba Saheb could not be forgotten. She said

that owing to the relentless efforts of Baba Saheb, the social perspective

of the country had changed and strengthened the setting up of an

egalitarian society in the country further. She said that the memorials,

museums, parks, galleries, crossings and statues built to honour the

saints, gurus and great men, who struggled to bringing social change in

the society along with Baba Saheb Dr. Bhimrao Ambedkar, would

remain a source of inspiration for future generations as well.

Ms. Mayawati ji said that her government during its all tenures

had implemented several important schemes and programmes to

immortalise Dr. Bhimrao Ambedkar. Referring to the programmes and

schemes implemented in the name of Baba Saheb, she said that Dr.

Bhimrao Ambedkar Gram Sabha Vikas Yojana was implemented to

ensure all round development of SC/ST dominated villages by creating

Dr. Ambedkar Gram Sabha Vikas Department. She said that under this

scheme the selected villages would be saturated with all the necessary

facilities. A separate cell has been constituted for effective

implementation and monitoring of the scheme. She said that sodium

lamps were being installed in SC bastis of 10,000 Dr. Ambedkar

villages. ‘Multi-purpose community centres’ had been set up in every

dalit basti of the Ambedkar Gram Sabhas. She said that Dr. Ambedkar

Vishesh Rozgar Yojana was being effectively conducted with a purpose

to provide employment to the SC/ST people.

The Hon’ble Chief Minister ji said that the Agra University had

been renamed as Baba Saheb Dr. Bhimrao Ambedkar University.

Ambedkar Peeth has also been established in this university. Coaching

centres for SC/ST, named after Dr. Ambedkar, have been set up in

Aligarh and Agra districts. A new district named Ambedkar Nagar had

been created within the Faizabad division. The stadium in Varanasi has

been renamed after Baba Saheb, whereas, a museum and a library

name after him has been set up in Rampur. Besides, Baba Saheb Dr.

Bhimrao Ambedkar Medical College at Banda and Dr. Bhimrao

Ambedkar Multi-Super Speciality Hospitals have been established at

Noida and Greater Noida. Dr. Ambedkar Institute of Technology for

Handicapped has been set up in Kanpur, while Dr. Ambedkar Bhawan

has been constructed in Azamgarh district. Dr. Bhimrao Ambedkar

Government Degree Colleges have been set up in Mainpuri and Kannauj

districts. Likewise, Dr. Bhimrao Ambedkar International Sports Stadium

has been established in Lucknow and Dr. Ambedkar SC/ST Hostel

having a capacity of 500 seats has been set up in Greater Noida. Dr.

Ambedkar Parks have been set up in Agra and Gautam Buddha Nagar

districts. Dr. Ambedkar Paryavaran Museum and Dr. Ambedkar

Paryavaran Parisar have been set up in Lucknow. Ambedkar Peeth and

administrative building have been set up at the Baba Saheb Dr. Bhimrao

Ambedkar University Lucknow.

Ms. Mayawati ji said that with a view to immortalising the works

of Baba Saheb, Dr. Bhimrao Ambedkar Samajik Parivartan Sthal, Dr.

Bhimrao Ambedkar Vihar, Dr. Bhimrao Ambedkar Samajik Parivartan

Gallery, Dr. Bhimrao Ambedkar Smarak Drishya Sthal, Dr. Bhimrao

Ambedkar Samajik Parivartan Pratibimb Sthal and Samajik Parivartan

Sangrahalaya and Jan Suvidha Parisar have been established in

Lucknow. Besides, Baba Saheb Dr. Bhimrao Ambedkar Laghu Udyami

Pradeshik Puraskar Yojana has been introduced. Dr. Ambedkar Nishulk

Boring Yojana and Dr. Ambedkar Krishi Oorja Sudhar Yojana have also

been introduced.

********

Government of India should formulate policy for appointment of full time State employees in centrally financed schemes

—Hon’ble Chief Minister ji

Hon’ble Chief Minister ji writes letter to Prime Minister

Lucknow: 04 December 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji has

demanded from the Centre to formulate policy for appointment of full time State

employees in centrally financed schemes.

Hon’ble Chief Minister ji, in her letter sent to the Prime Minister Dr.

Manmohan Singh today, said that he should review the short term, temporary

and contract basis appointments being made in the projects financed by the

Government of India and if need be then a policy should be formulated for the

appointment of full time State employees in their place. She said that the current

system of appointment of employees in the centrally financed schemes was on

one hand causing resentment among the employees, while on the other they

remained unsure about their future.

Hon’ble Chief Minister ji, in her letter, said that a large number of

appointments on contract basis were being made in the Government of India

schemes being implemented in the various departments like Shiksha Mitra in

Education Department, Rozgar Sewak in Rural Development Department, Kisan

Mitra in Agriculture Department, Asha Workers in Medical, Health and Family

Welfare Department, Anganbari Workers in Women and Child Welfare

Department. These sectors were directly associated with the people, she pointed

out. She said that most of the schemes were short term and the employees

working in these schemes got little remuneration and they were also temporary,

which in turn caused resentment among them.

Hon’ble Chief Minister ji said that the guidelines issued by the

Government of India for the implementation of MANREGA, have provision to

appoint rozgar sewaks on contract basis at the Gram Panchayat level. Besides,

the Government of India had also made provisions to appoint other personnel

like— Additional Programme Officer, Accountant, Computer Operator and

Engineers on contract basis in this schemes.

Hon’ble Chief Minister ji said that similar arrangement was also followed

in other schemes financed by the Government of India. She said that the

employees working in these schemes raised demands like permanency, increase

in salary and other facilities. If their demands were not met they started

agitation about their demands, which affected the peace and order of the State.

Hon’ble Chief Minister ji in a letter sent to the Prime Minister said that if

Government of India made a policy for financing full time state employees, then

the State Government would be able to implement Central schemes in a better

way through government employees. The permanent arrangement would help

the State Government not to face the resentment of the employees.

********

Hon’ble Chief Minister welcomes order of Hon’ble High Court in food grain scam

Central Government avoided CBI inquiry in food grain scam

Stringent action should be given to guilty persons involved in food grain scam

Lucknow: 03 December 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms.

Mayawati ji has welcomed the decision of Lucknow Bench of

Allahabad High Court in which it had directed the Central

Government to amend the law to prosecute the government

employees involved in the food grain scam and gave three

month’s time to the Uttar Pradesh Government to give sanction

to initiate case against its officers involved in these scams. She

said that stringent action should be taken against the persons

involved in this scam.

The Hon’ble Chief Minister said that after coming in

power in May, 2007 she had made it clear that her government

would create development oriented atmosphere free from

injustice, crime, terror and corruption in the State and she got

complete success in this regard. She said that she had already

warned that her government would not spare the guilty

persons involved in food grain scam. She had made the

apprehension that the office bearers and officers of the then

Samajwadi Party government were involved in it. The Central

Government had not made CBI inquiry into this scam despite

her several requests in this regard. This had made it clear that

the earlier SP Government had the full protection of the Centre.

The Hon’ble Chief Minister said that she had taken the

decision on 1

st December, 2007 to handover the investigation

of food grain scam to CBI between March 2004 and October

2005. She felt great shock with this criminal act of stealing the

bread of poor. She said that her government had made resolve

that this case could reach to its logical conclusion, how ever

highly placed officer or public servant had a role in this scam.

She said that the decision given by Hon’ble High Court, her

apprehension in this regard had become true. The Hon’ble

Chief Minister said that white collared criminals involved in this

scam should be exposed in National interest.

It may be recalled that the State Government had given

the investigation work of this scam to Special Investigation

Team (SIT) under anti-corruption drive. Through the

preliminary inquiry report of SIT, the multi-dimensional and

large scale form of this scam was exposed. In this report, it

came to light that the food grain allotted for Antyodaya Yojana,

Annapurna Yojana, Mid-day-meal Scheme, BPL Food Grain

Scheme and Sampurna Gramin Rojgar Yojana had been sold in

National and International market with the connivance of State

and Central Government high level officers of different

departments and other public servants. It also exposed that

this food grain was sold through fraudulent documents under a

well planned conspiracy.

********

State Government committed to socio-economic and educational uplift of handicapped people —Hon’ble C.M.

Lucknow: 02 December 2010

On the occasion of World Handicapped Day on 3rd December

2010, the Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji

said that her government inspired by the feeling of Sarvjan

welfare was committed to the development of physically

handicapped people. Every possible step was being taken for the

socio-economic and educational uplift of physically handicapped

persons. Besides, several schemes had been implemented

effectively for them. She has appealed to the people of the State

to give respect and honour to physically handicapped persons and

play an active role to bring them into the mainstream of the

development.

The Hon’ble Chief Minister in her message said that physical

disability occurred either through birth or circumstances or any

accident. Her Government believed in empathy with handicapped

persons instead of sympathy and it was making efforts to develop

strong will power in them. It was the commitment of her

government that physically handicapped persons should become

self reliant. Everybody should come forward for this work, she

added.

The Hon’ble Chief Minister said that during her first tenure in

1995, physically handicapped welfare department was constituted

separately and different schemes were started. During each of her

regime, several schemes were formulated for the welfare and

uplift of handicapped people. She said that her government had

set-up Dr. Shakuntala Mishra Rehabilitation University in Lucknow

to provide higher education to handicapped people for the first

time in the country, in which 50 per cent seats had been reserved

for handicapped students and 25 per cent seats were reserved for

visually handicapped people.

It may be mentioned that the State Government had given

the facility of pension to 561111 handicapped persons earlier

under handicapped pension scheme, which has been increased and now 7 lakh persons were being benefited. With the provision of Rs.

2.5 crore for artificial limb/aid instrument subsidy scheme, 3688

handicapped persons were benefited, so far against the target of

8000 persons. Similarly, 813 couples had been benefited against

the target of 1680 couples under marriage, incentive reward with

an amount of Rs. 2.10 crore.

Besides, 441 handicapped persons had been benefited under

shop construction scheme with the provision of Rs. 96.46 lakh, so

far. Construction works are in progress for 100-room boys’ hostels

for visually handicapped students studying in Lucknow, Meerut,

Gorakhpur and Allahabad. Similarly, 100-room girls’ hostel

construction work is going on for visually handicapped girls in

Lucknow and Gorakhpur for the purpose of higher education.

Reservation for handicapped persons has been increased to 3 per

cent from 2 per cent in public distribution system.

The State Government is providing multi-purpose identity

card to all handicapped people of the State free of cost. Free travel

facility is being given in the buses of Transport Corporation.

Construction work for Shelter-cum-training centre each in Meerut,

Bareilly and Gorakhpur is in progress for mentally handicapped

people. Vehicle allowance of visually handicapped and physically

handicapped government officers and employees were doubled.

Similarly, 15 years relaxation in the maximum age for

appointment in government services has been given to

handicapped people. Concession in stamp fee for the transfer of

plot/building of Housing Development Board and Authorities has

been increased from Rs.1 lakh to Rs.10 lakh for visually

handicapped/ physically handicapped people. Besides, Day Care

Centre is running in 8 districts of the State for the physically

handicapped children of 3 to 7 years for their teaching and

training. Psycho-Development Centre has been opened in

Gorakhpur for the rehabilitation of mentally handicapped people

who suffered from Japanese Encephalitis.

********

VOICE OF SARVAJAN

Homage to our emancipator, Baba

Koni Nahi Bhimasarkha

http://www.youtube.com/watch?v=6lpEcoHR2Ts&feature=related

Jivala Jivacha Daan

http://www.youtube.com/watch?v=ExwqbIxzxZ4&feature=related

Bhimraya tuzi sath hoti

http://www.youtube.com/watch?v=NQr7YAMuY8g&feature=related

Ambedkar , Jai Bhim

http://www.youtube.com/watch?v=HSOPcHoNNXc&feature=related

Majhya Khambir Netyana

http://www.youtube.com/watch?v=nbZyDZgC8CI&feature=related

With Metta,

Nishikant

Ambedkar’s India

I read with interest your message on the occasion of 54th death anniversary of Babasaheb’s death. Most of it is enlightening, barring some minor errors. You may howewver like to revisit your assessment of Marxism and Buddhism in India.

Lakshman

On Mon, Dec 6, 2010 at 2:33 AM, Mangesh Dahiwale <mangesh.dahiwale@gmail.com> wrote:

Ambedkar’s India

The idea of India is new. In fact there is no India besides the legal
or constitutional India. India is not constituted by waging war with
the several principalities. India was a landmass conquered by invaders
from time to time, starting with Aryan invasion of India to English
invasion. In the kaleidoscope of time, it is very difficult to get the
clear essence of what constitute India. Definition of India eludes
people like the mirage in the hot summer. Over this question of idea
of India or to define India, lots of ideological fights and battles
are waged, of course, without any fruitful result. This was however
case till India got its own constitution in the year 1950, the idea of
India became clear at least conceptually, and the cacophony of
opinions and ideas about India came in the manageable limits of
understanding, and in fact, making India for its citizens, present and
future.
As far as constitution is concerned, it is a country projected in the
future based on the very important values of liberty, equality and
fraternity. These are the values on which the modern India at least
constitutionally is constituted. These principles were very dear to
Dr. Babasaheb Ambedkar who can be termed as the founding father of
Modern India. He started advocating these principles very clearly
through his important writings and speeches since 1930s, and even in
the beginning of his struggle. The roots of India as a Modern India
lies in the 1920s and 1930s, and the decades that followed shaped the
future of modern India. It is still an unfinished project. It is
still a nation in making as there lies a huge gap between the ideals
that are laid in the constitution of India and that of the realities
of political, social and economic situations. There is a long way to
go. However to choose the goal for a nation is itself a big step
forward, and clears lot of ground and opens up practical ways to
realize what is envisioned in the constitution of India.

Let us look at India as an idea. Some right wing elements in India
want to make India into a Hindu India. There is still a strong
movement especially led by the upper caste Hindus to supersede the
present constitution of India, and make it subservient to Dharma
Shastras, which necessarily means India based on the Caste system with
Bramhins at the top. This project of India has given rise to extremism
which can sometimes lead to gross violence with the intricate network
of people involved in various state agencies. The strategy of the
Hindu Militia is to create a fear amongst the masses of the growing
Islamic terrorism, and to forge a pan Indian identity. They are very
largely successful in some of the major states of India, and the state
sponsored terrorism, which is a blot on constitution of India and
Democracy, killed hundreds of individuals in the riots following
Godhara. The idea of Hindu India is anti-constitutional, and hence
anti-national. The proponents of this idea come in various colors
starting from Tilak, whose idea of Hindu Nationalism was based on the
supremacy of the Bramhins, and that of Gandhi, whose concept of India
based on Hinduism, led to fear in the minds of the Muslims and
untouchables alike. Religious nationalism has done more harm to India
than any good. Some people argue that it was necessary for the
national movement for independence. To the objective mind, the process
of transfer of power to Indians started in 1919 and it was really a
question of how the power with be shared by different stakeholders
based in Administrative British India and its Princely States.

There was a growing discussion in India about the future India since
1920s. In this period, various Hindu nationalistic organizations were
formed. The Hindu Mahasabha was formed in 1915, and RSS in 1925. At
the same time, Muslim League was formed, which was later taken over by
Jinnah, initiating political wing for the Muslims in the Indian
subcontinent.

Similarly, Indians also started taking interest in Socialism, and its
core ideology of Marxism. They even participated in the International
conventions, and J.N. Nehru participated in one of such conventions.
The socialists in India were in touch with the international
organizations advocating communism. They have an idea of India as a
communist India.

The idea of Islamic India led to formation of two nation states
exclusively based on religion, later divided into one of the states
claiming linguistic identity. (Pakistan is Islamic republic and Bagla
Desh is based on Bagla Nationalism). Even today Indian Muslims
constitute over 13 percent of Indian population, and in modern India,
they have been degenerated into second class citizens of India as
shown by the Sacchar Committee report.

Let us look at the profiles of the leaders who led various movements
in defining India. All of them were elite upper caste and educated in
England. Most of them were lawyers and hailed from established
families. Gandhi came from Bania family and his family was
established and had a network of Banias to support him in his
political action. Nehru’s father was already rich man. Jinnah also
came from a rich family. In the contrast, Dr. Babasaheb Ambedkar came
from Dalit family, a self made man, but he was educated more than any
Indian of his times, including the national leaders. He not only
studied in England in the London School of Economics, but also studied
in the famous Columbia University in USA. He was a lawyer, an
economist and a statesman. While rest of the leaders built on already
existing political and social structures, he had to found his own
political structures and create a social organization to dismantle the
very structures that supported politics of other elite Indian leaders.
He stood intellectually higher than leaders of his time, and therefore
he has higher vision of India. His vision of India was narrow view of
acquiring political power, but to give an Indian society basis of
liberty, equality and fraternity, which he eventually did when he
drafted the constitution of India.
As he came from the untouchables caste, which constitute 16 percent of
India’s population, he knew the suffering of the common Indian
citizens. Having lived in the villages and poor urban localities, he
was closer to masses than any Indian leader of his times. While others
tried to create artificial poverty around them, he had no choice but
to live among the poor and the wretched. Besides untouchables, he had
to also look the suffering of other major sections of Indian society,
which included 9 percent tribals, and 54 percent other Backward
Classes. In short he represented illiterate and unconscious majority
of Indians, including the interests of the converted lower castes in
India. With the awakening of this mass, no doubt Dr. Babasaheb
Ambedkar has acquired a centre figure in any discourse of India.

What was his concept of India?

He advocated India as a social democracy firmly established on the
principles of liberty, equality, fraternity and humanity. For him
state was a mechanism to bring about radical changes in the society.
He wanted a welfare state to fight two evils plaguing Indian society;
social exclusion and economic exploitation. Therefore his vision of
India is casteless and equal India. This necessarily defines Indian
nationalism in a broad sense of the word Nationalism. This is what
Indian constitution aimed at bringing radical change in India.

Ambedkar’s India is only hope for India. The Hindu Nationalism can’t
work for the majority, because the OBCs, SCs, STs and women will have
no place in it. Islamic Fundamentalism will wreck havoc in India with
its fundamentalist ideology. The Mao’s India that a Naxalite groups
are trying to bring with create an autocratic state. Marxist India
cant solve problems as clearly seen in the states of Kerala and West
Bengal. Incidentally these ideologies are antithesis to the essence of
India as defined in the constitution of India; liberty, equality and
fraternity.

Dr. Ambedkar’s India is enlightened, equal, free, just and
compassionate India. While he advocated a total revolution in India,
his methods are firmly rooted in democracy and use of intellect in the
Modern world.

In his very important paper, Reason or Revolution, Karl Popper
advocated that method of scientific thinking can lead to lot of
changes in the society, thus making human intellect an instrument of
social transformation. This idea is not new, but can be located in the
philosophy of John Dewey who was a teacher of Babasaheb Ambedkar at
Columbia. Similar intellectual challenges were posed by the Buddha in
ancient India to make society think more about the realities around
them with a view to transform them. According to Popper, the species
changed due to evolution based on trial and error, and those species
which survived went ahead in the evolution, and rest of the species
which couldn’t survive were wiped out. We human beings are
biologically same species, and we make each other suffer due to wrong
ideas and opinions. This is what Babasaheb Ambedkar pointed out in the
Annihilation of Caste. This is what Popper is referring to, which
means that we do not have to kill each other. We have to change each
other through critical analysis of ideas and opinions in any sphere,
including the religious sphere. This tradition is about criticism of
ideas which can be expressed through books, and people can further
criticise it, so that the ideas under criticism undergo immense
change, due to which they affect the behavior of the society at large.

Babasaheb Ambedkar therefore provided a criticism for various
anti-human ideologies. In a sense he criticized the very notions that
cause immense suffering to fellow human beings. Ambedkar’s idea of
India is therefore based on the tradition of criticism, both personal
and social, with a view to lift the society on the higher planes of
existence. He was not a status quo-ist. He wanted to dismantle the
structures that enslaves individuals and do not let me realize their
inner potential fully. From this perspective he opposed the very idea
of the caste system and religious fundamentalism. He brought a
tradition of debates and discussion and through it changing the very
minds of the people for better. Alone he stood against powerful forces
of his time, but in the end, it was he who laid a strong foundation
for this country irrespective caste, creed and gender. He laid the
economic foundation of India. And if he had not brought significant
changes in the law, the famous Hindu Code Bill, the women in India
would have languished perpetually in slavery. If he had not made
efforts to uplift untouchables, tribals and OBCs, people like me would
have been up against the very country that I am working to make it
free, just and enlightened.

-Mangesh Dahiwale, on 54th death anniversary of Dr. Babasaheb Ambedkar

Study: International Scholarship/Education/PhD Positions….

Dear ALL,

Jai Bhim

…Education makes a lot of change…… ……… ..

Below are information about International Scholarship, Education, PhD, Post-Doc …..

Click to see more details….. ..check requirement, Qualification, details, terms, conditions, dead line, country relations and all ………… . personally……

.. (Keep checking the post on Sites)

1) Boeing Achievement Awards (TAFE) – 2011 – RMIT University – Melbourne – Australia

http://www.rmit.edu.au/browse;ID=9u2mum1l5n031

2) Oxford Student Scholarships

http://www.ox.ac.uk/feesandfunding/prospectiveugrad/university/reach/#What

3) Eramus Mundus ME3 Master Scholarship 2011-2013

http://www.emn.fr/z-de/m-europe-me3/spip.php?article36

4) The Department of Mathematics and Computer Science at the University of Southern Denmark

http://www.jobs.sdu.dk/index.php?vis=eng

5) PhD scholarships (up to 3 available) UNSW Climate Change Research Centre

http://web.science.unsw.edu.au/~matthew/

6) Ph.D. position in computational neuroscience and applied mathematical modeling is available at the Georgia State University Neuroscience Institute

http://neuroscience.gsu.edu/

7) Microsoft scholarship

http://careers.microsoft.com/careers/en/us/collegescholarship.aspx

8) European Master’s Program in Computational Logic

http://www.emcl-study.eu/home.html

9) McFarlane PhD Scholarship University of Edinburgh

http://www.ed.ac.uk/schools-departments/student-funding/postgraduate/uk-eu/humanities/history-classics-archaeology/mcfarlane

10) GeoForschungsZentrum Potsdam, Potsdam University and Freie Universität Berlin

http://www.geo-x.net/geosim

11) Beachell-Borlaug International Scholars Program Scholarships

http://www.monsanto.com/Pages/default.aspx

Jai Bhim

Devendra D. Meshram

Mangal Parinay…

Congratulations, and all my best wishes to you, Sachin, and Sharvari, for a long, happy, peaceful married life.

Sachin, could you please email me your postal address at Conjeevaram?

With metta,

Lakshman

Dec 4, ‘10

Email: pplakshman08@gmail.com

2010/12/3 Chaitanya Bhandare <chaitu.musical@gmail.com>

Dear Dr. Sarate,

Jaibhim !

I visited your ‘wedding website’. It’s awesome ^^

Congratulations to both of you and best wishes for your happy and prosperous married life !

Chaitanya

On Fri, Dec 3, 2010 at 4:05 PM, sachin sarate <sachudear@yahoo.com> wrote:

Jai Bhim all Dhamma Brothers and Sisters!

With all your blessings and metta, I, Dr. Sachin Gaurishankar Sarate, am getting married to Ms. Sharvari Shatrughna Wankhede on 14 th of December 2010 at Ganesh Mangal Karyalaya, Malkapur Road (Gorakshan Road), Near Saint Tukaram Square (Sant Tukaram Chowk), Akola (Maharashtra) at 11:30 am in the presence of Venerable Bhikkhu Sangha.

Kindly grace the event by your presence and give us your metta.

Kindly take this as a personal invitation.

Please visit our wedding website:

http://www.momentville.com/sharvarisachinwedding/welcome?guest_view=1

Warm Regards,

Sachin and Sharvai

comments (0)

12/02/10

LESSON 104 Rewards 03 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-VOICE OF SARVAJAN-GOOD GOVERNANCE-Two more Mayawati parks for 150 crores-Mayawati asks partymen to prepare for the polls

Filed under: General
Posted by: site admin @ 8:23 pm

President Barack Obama Meets With the Dalai Lama, February 2010.

These three things, monks, are conducted in secret, not openly. What three? Affairs with women, the mantras of the brahmins, and wrong view.

“But these three things monks, shine openly, not in secret. what three? The moon, the sun and the Dhamma and Decipline proclaimed by the Tathagata.”

When someone can just wage psychological warfare!

Then everyone must siege psychological peace fare !

for entire peoples happiness and welfare!

TOP SECRET

“A secret between U and UR ownself is a secret Total !

A secret between U & writing on paper, phone or mobile call, posting on computer or Internet is a secret of all !!”

These Magic Eye stereograms are fun if you can get them though not everybody can.This is a particularly fine example of a Buddha. Try relaxing your eyes and stare intently from about 10cm away. When (and if !) you finally get it you will be able to quickly see the 3D image from then on. It’s as if once you’re brain has cracked it it remembers the patterns. “Now he has departed from this strange world a little ahead of me. That means nothing. People like us, who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion.” Albert Einstein

These were very popular about 20 years ago when they first come out - in keeping with the theme of this blog see if by staring at it the 3D Buddha image can click into view. Persevere it’s worth it. “A wise man, recognizing that the world is but an illusion, does not act as if it is real, so he escapes the suffering.”

LESSON 104 Rewards 03 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.

§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

AWAKEN-NESS

II.
ARHAT

III.

IV.