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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
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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

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.

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

© 2001–2010

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.”…

“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.’

“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.’”

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

1.

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.

2.

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.

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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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