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LESSON 105 Accayika Sutta Urgent 07 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY
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:
The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.
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.
The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have…Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.
§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches
Level I: Introduction to Buddhism
Level II: Buddhist Studies
Level III: Stream-Enterer
Level IV: Once - Returner
Level V: Non-Returner
Level VI: Arhat
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Philosophy and Comparative Religions;
International Relations and Peace Studies;
Business Management in relation to Public Policy and Development Studies;
Languages and Literature;
and Ecology and Environmental Studies
PTS: A i 239
Accayika Sutta: Urgent
translated from the Pali by
“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
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.
Oban: Nov 1979
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..
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Information & Public Relations Department, U.P.
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
Lucknow: 06 December 2010
The 54th 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
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
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 1st 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
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
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
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
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
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
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
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
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….
1) Boeing Achievement Awards (TAFE) – 2011 – RMIT University – Melbourne – Australia2) Oxford Student Scholarships3) Eramus Mundus ME3 Master Scholarship 2011-20134) The Department of Mathematics and Computer Science at the University of Southern Denmark5) PhD scholarships (up to 3 available) UNSW Climate Change Research Centre6) Ph.D. position in computational neuroscience and applied mathematical modeling is available at the Georgia State University Neuroscience Institute7) Microsoft scholarship8) European Master’s Program in Computational Logic9) McFarlane PhD Scholarship University of Edinburghhttp://www.ed.ac.uk/schools-departments/student-funding/postgraduate/uk-eu/humanities/history-classics-archaeology/mcfarlane10) GeoForschungsZentrum Potsdam, Potsdam University and Freie Universität Berlin11) Beachell-Borlaug International Scholars Program ScholarshipsJai BhimDevendra D. MeshramMangal 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?
Dec 4, ‘10
2010/12/3 Chaitanya Bhandare <email@example.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 <firstname.lastname@example.org> 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:Warm Regards,Sachin and Sharvai