160 LESSON 07 02 2011 Angulimala Sutta About Angulimal FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
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Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
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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.
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LESSON 159
http://www.elakiri.com/forum/showthread.php?t=689794
LORD BUDDHA’S LIFE PICTURES
“There is one person born into the world,
Who is unique, without par, without counterpart,
Incomparable, unequalled, matchless, unrivaled,
The noblest among bipeds.
Who is that one person?
He is a Tathagata (Buddha) who is an Arahant,
A Fully Awakened One.”
SUMEDHA, the wise man inherited a vast fortune from his parents who left them upon their deaths.Realising the unsatisfactoriness he gave away his fortune and became an ascetic in the forest.He soon gained mastery in meditation and was well-known for his supernormal powers.
When ascetic Sumedha knew of the coming of Dipankara Buddha to the city of Rammavati, he took part in preparing the road for the Buddha. He was still repairing it when the Buddha arrived but he was determined to complete it by prostrating himself into the muddy hollow, in fulfilment of his vow to become a Buddha. Beside him was a young lady named Sumitta bearing eight stalks of lotus flowers. She gave the Ascetic five stalks and kept for herself three stalks for her own aspiration. When the Buddha Dipankara saw this, He omnisciently declared the Ascetic Sumedha a future Buddha, while He stated that the aspiring young lady Sumitta would be his constant companion and helpmate.
The Devas (Gods) imploring the Bodhisatta Santussita Deva (whose real name was Setaketu) in Tussita heaven to be reborn on earth to become a Buddha. He accepted their request after viewing the Five Great Considerations (Panca Maha Vilokana): which are:- time, region, locality, clan and mother.
At Lumbini Park in Nepal, on Vesakha Full Moon Day, the newly born Prince walked seven steps on the lotus flowers and pointing to the North said, “AGGOHAM ASMI LOKASSA” meaning “Chief Am I in this world”.
The birth of this baby Prince brought great joy to his royal parents, King Suddhodana and Queen Maha Maya
as well as all beings!
The marriage of Prince Siddhattha and Princess Yasodhara (whose real name was Badda-Cancana) took place at the Golden Palace which was presented by his father, King Suddhodana. It was a luxurious palace full of the comforts of life. The celebration lasted many days.
During his visit to the Royal park, Prince Siddhatta saw the Four Great Signs, namely - an old man, a sick man, a corpse and a serene mendicant. These made the Prince to realise the unsatisfactoriness of life and urged him to ponder deeply about renunciation.
Mara (the Evil One), with his host tried without success to prevent Prince Siddhattha from his Great Renunciation at midnight. Prince Siddhattha was riding on Kanthaka his favourite stallion and followed by Channa his loyal charioteer.
Prince Siddhattha cut off his hair to renounce the worldly life at the bank of the Anoma River. Ghatikara Maha Brahma presented the Monk’s Eight Requisites to Ascetic Siddhattha, who commanded his charioteer Channa to take his royal chattels back to the palace.
His hair was received by Sakka, King of Gods and enshrined in CULAMANI CETI (pagoda) in his celestial abode in TAVATIMSA. Similarly, Ghatikara Maha Brahma bore his princely clothes to his higher celestial abode, Akanittha and enshrined them in the pagoda know as DUSSA CETI.
The ascetic Bodhisatta spent six years practising austerity and meditation with steadfastness as well as earnestness, prior to his attainment. Even though he was reduced to a mere skeleton, he did not give up practising.
The Bodhisatta was sitting on a Golden Throne under a Bodhi tree and being challenged by Mara (the Evil One) riding on the ferocious elephant Girimekhala, Mara with host tried to capture the Golden Throne just before the Bodhisatta’s Enlightenment.
On Vesakha Full Moon day, Bodhisatta Siddhattha seated under a Bodhi tree at Gaya, attained Supreme Enlightenment. On the first watch of the night he gained knowledge by which He remembered past lives. On the second watch of the night he was able to see into the future including the birth and death of other beings. On the third watch of the night, He destroyed all defilements and became a Fully Enlightened One (Samma-Sambuddha).
It was in the final week (7th week) after his Enlightment, when the two merchant brothers Tapussa and Bhallika from Ukkalapa passed by the spot and saw the Buddha. They offered the Buddha their own provision.The Buddha, gave eight strands of hair from His head for them to worship as sacred objects of veneration. The hair relics are now enshrined in the Shwedagan Pagoda in Yangon, Myanmar.
At the Deer Park at Baranasi, the Buddha met the five ascetics, Kondanna, Vappa, Bhaddiya, Mahanama and Assaji all of whom He had known before. He delivered His first sermon to them. It is called the Dhammacakkapavattana Sutta which sets the wheel of the Dhamma in motion. The ascetic Kondanna who was at His childhood Name-giving Ceremony became the first to see light in the Dhamma and attained Sotapanna, the first stage of Sainthood.
Later, all attained Arahantship after hearing the Anatalakkhana Sutta (the Discourse which deals with No-Self).
The Buddha exhorted His first sixty Arahant disciple to go forth in different directions to preach the Doctrine, using these famous words:- “Go ye, O bikkhus and wander forth for the gain many, for the welfare of the many, in compassion for the world, for the good, for the gain, for the welfare of the Devas (Gods) and men. Proclaim ye, O Bikkhus! the Doctrine glorious, and preach ye a life of holiness, perfect and pure!”
When the Bodhisatta visited Rajagaha, the capital of Magadha, King Bimbisara offered his Kingdom to the Bodhisatta. But He did not accept it because of the worldly pleasures. After listening to the preaching of Buddha, the King attained the first stage of Sainthood (Sotapanna). He then dedicated his Royal park known as Veluvana (Bamboo Grove) to the Buddha and His disciples.
The Buddha pertormed the Twin Miracles of emitting fire and water simultaneously from His body, to subdue the pride of his older relatives who had erroneously thought that the Buddha being the younger would have to show respects to them.
On the seventh day after his arrival in Kapilavatthu, Prince Yasodhara dressed up Prince Rahula and pointing to the Buddha said, “Behold, son, the great Ascetic of majestic appearance is your father. Go up to him and ask for your inheritance!” As advised by his mother, young Rahula came to His presence and asked for his inheritance. Instead, the Buddha told Venerable Sariputta to ordain Prince Rahula, giving him a spiritual inheritance better than one he asked for.
During a subsequent visit to Rajagaha City, the Buddha went for alms-round in the company of His Chief Disciples and other monks. Along the way King Bimbisara and his royal family paid respects to the Buddha and His disciples.
The Buddha delivering a sermon of peace to the two powerful warring armies of Kapilavatthu and Koliya at the opposite banks of the Rohini river before the two countries were fighting for the water supply of the river, for pastoral
The Order of Nuns (Bhikkhuni Sasana) was founded in the fifth year of the Buddha’s Enlightenment. After the death of King Suddhodana, Maha Pajapati Gotami, who was His former foster mother desirous of joining the Order, approached the Buddha who was then residing at Kapilavathu and begged permission for women to be admitted into the Order. After hearing and turning down their pleas, the Buddha returned to Vesali for the Rains Retreat. Undaunted by the rebuff, Maha Pajapati Gotami cut off her hair and wearing yellow garments went on foot to Vesali, accompanied by many other Sakyan ladies. They stood outside the porch of the Pinnacled Great Hall in Mahavana where the Buddha was residing. Interceded by Venerable Ananda, the Buddha finally consented to establish the Bhikkhuni Sasana when Maha Pajapati Gotami and other Sakyan ladies agreed to observe the Eight Disciplinary Rules for nuns. Henceforth Maha Pajapati Gotami and other Sakyan ladies were admitted into the Order. Later, the Nuns Khema and Uppalavanna were appointed the two Chief Female Disciples; as were Sariputta and Moggalana the two Chief Male Disciples.
After losing in lively debate, the haughty hermit Saccaka refused to answer accordingly when the Buddha asked a question. Only when he was threatened to be beaten up by a celestial demon for his arrogance, only then did he finally realise his own folly and listened to the Buddha’s preaching meekly. This wholesome action of his would augur well for his future.
On the seveth year after His Enlightenment, the Buddha preached the Abhidhamma (Higher Doctrine) in Tavatimsa Heaven. As a fulfilment of gratitude to his former mother, now a Santussita deva, the Buddha then delivered a sermon on the Higher Doctrine to thousands of Devas (Gods) and Brahmas (higher celestial beings) who attained the various stages of Noble Sainthood.
The non Buddhist sectarians grudgingly wanted to ruin the Buddha’s reputation. They told Cinca Manvika, a beautiful girl to falsely accuse the Buddha for her sham pregnancy in a big and august assembly. King of Devas (Gods) dispatched some Deities disguised as mice to gnaw through the strings holding a block of wood under her garment. Her plot was exposed when the wood fell on her feet. When the peolpe saw that, they threw stones and chased her away. As she was walking away, the earth split open and a flame sprang up to envelop and drag her down to Avici (deepest and worst) Hell.
On the sixteenth year of His Enlightment, the Buddha tamed the carnivorous Demon King, Alavaka who feasted on human flesh, to give up his habit on devouring at least one human being everyday. After hearing the Buddha’s Teaching, he henceforth gave up his habit, thus sparing the small child offered to him as food on that day.
There was a young harmless student at TAKKASILA Universrty called Ahimsa. His jealous fellow students poisoned the mind of their teacher against him. As a result the teacher asked Ahimsa for a garland of one thousand right index fingers as tuition fee. Eager to discharge his obligation, he went into the Jalini forest in Kosala and started to waylay the passing travellers to collect an index finger from the right hand of each victim. The garland was almost completed except for one more single finger. Ahimsa decided to kill even his own mother for the sake of completing the one thousandth finger in the garland. However, Ahimsa was intercepted by the Compassionate Buddha who came to his aid. After listening to His preaching and being convinced, Ahimsa now known as Angulimala (garland of fingers) joined the Sangha and became a Bhikkhu (monk). The Angulimala Sutta, a discourse ascribed to this Thera (elder/monk) and connected to this event, is well-known in Buddhist countries and often used by pregnant ladies in travail for easy and safe delivery.
Once the Buddha and His Disciple went to Lake Anotatta passing by the mansion of Nandopananda the dragon king who was enjoying himself with his retinue. Angry at the apparent trespassing, Nandopananda coiled itself seven times round Mount meru, coverd the summit with its hood and spewing hot poisonous smoke to prevent the Buddha and his disciples from reaching lake Anotatta. Thereupon Maha Moggalana, (the second Chief Disciple) at once transformed himself into a dragon and likewise coiled round the mountain, crushing Nandopananda. Watched by the Buddha and His disciples, Maha Moggalana too began spewing hot poisonous smoke which greatly distressed Nandopananda who soon lost the challenge and upon realisation of his folly, sought refuge in the Triple Gem of Buddhism.
Baka Brahma, who was bitten by the snake of tenacious heresay (in believing that the Brahma Loka is the best and everlasting world in existence), was duly defeated by the Buddha in a mutual contest to show power. On hearing the Buddha’s profound expounding of the Dhamma (Buddhist Doctrine), he became enlightened along with many other Brahmas (higher celestial beings).
When the Buddha was on his way to the city of Rajagaha, Devadatta ordered the release of the fierce elephant, Nalagiri to harm Him. As the elephant charged towards the Buddha, everyone ran away leaving a mother and her baby on the ground. The Buddha radiated His infinite Compassion to calm and subdued the elephant before it could trample the helpless baby.
The Buddha taking care of a sick monk, named Tissa who had been neglected by his unthoughtful fellow monks. By so doing , the Buddha wanted to foster mutual care and welfare amongst the Bhikkhus as well as others.
(a) The Buddha at Kusinara laid himself between two Sal tree with his head to the North, determined not to rise again. He then delivered his last admonition, ‘Behold, O Disciples! I exhort you! Subject to change are all component things! Strive on with Diligence!’ before He entered Maha parinibbana (attainment of Final Emancipation).
(b) Dona, the Brahman divided the Buddha’s relics into eight equal portions and distributed each of them to the Rulers of the eight countries.Then Dona decided that the golden container be kept for himself as an object of respectful veneration.
http://somewhereindhamma.wordpress.com/2011/01/22/angulimala-one-thousand-finger-mala/
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http://www.accesstoinsight.org/tipitaka/mn/mn.086.than.html
MN 86
PTS: M ii 97
Angulimala Sutta: About Angulimala
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta’s Grove, Anathapindika’s monastery. And at that time in King Pasenadi’s realm there was a bandit named Angulimala: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wore a garland (mala) made of fingers (anguli).
Then the Blessed One, early in the morning, having put on his robes and carrying his outer robe & bowl, went into Savatthi for alms. Having wandered for alms in Savatthi and returning from his alms round after his meal, set his lodging in order. Carrying his robes & bowl, he went along the road to where Angulimala was staying. Cowherds, shepherds, & farmers saw him going along the road to where Angulimala was staying, and on seeing him said to him, “Don’t go along that road, contemplative, for on that road is Angulimala: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. Groups of ten, twenty, thirty, & forty men have gone along that road, and even they have fallen into Angulimala’s hands.” When this was said, the Blessed One kept going in silence.
A second time… A third time, cowherds, shepherds, & farmers said to the Blessed One, “Don’t go along that road, contemplative… Groups of ten, twenty, thirty, & forty men have gone along that road, and even they have fallen into Angulimala’s hands.” When this was said, the Blessed One kept going in silence.
Then Angulimala saw the Blessed One coming from afar and on seeing him, this thought occurred to him: “Isn’t it amazing! Isn’t it astounding! Groups of ten, twenty, thirty, & forty men have gone along this road, and even they have fallen into my hands, and yet now this contemplative comes attacking, as it were, alone and without a companion. Why don’t I kill him?” So Angulimala, taking up his sword & shield, buckling on his bow & quiver, followed right behind the Blessed One.
Then the Blessed One willed a feat of psychic power such that Angulimala, though running with all his might, could not catch up with the Blessed One walking at normal pace. Then the thought occurred to Angulimala: “Isn’t it amazing! Isn’t it astounding! In the past I’ve chased & seized even a swift-running elephant, a swift-running horse, a swift-running chariot, a swift-running deer. But now, even though I’m running with all my might, I can’t catch up with this contemplative walking at normal pace.” So he stopped and called out to the Blessed One, “Stop, contemplative! Stop!”
“I have stopped, Angulimala. You stop.”
Then the thought occurred to Angulimala, “These Sakyan contemplatives are speakers of the truth, asserters of the truths, and yet this contemplative, even while walking, says, ‘I have stopped, Angulimala. You stop.’ Why don’t I question him?”
So Angulimala the bandit addressed this verse to the Blessed One:
“While walking, contemplative,
you say, ‘I have stopped.’
But when I have stopped
you say I haven’t.
I ask you the meaning of this:
How have you stopped?
How haven’t I?”
[The Buddha:]
“I have stopped, Angulimala,
once & for all,
having cast off violence
toward all living beings.
You, though,
are unrestrained toward beings.
That’s how I’ve stopped
and you haven’t.”
[Angulimala:]
“At long last a greatly revered great seer
for my sake
has come to the great forest.
Having heard your verse
in line with the Dhamma,
I will go about
having abandoned evil.”
So saying, the bandit
hurled his sword & weapons
over a cliff
into a chasm,
a pit.
Then the bandit paid homage
to the feet of the One Well-gone,
and right there requested the Going-forth.
The Awakened One,
the compassionate great seer,
the teacher of the world, along with its devas,
said to him then:
“Come, bhikkhu.”
That in itself
was bhikkhuhood for him.
Then the Blessed One set out wandering toward Savatthi with Ven. Angulimala as his attendant monk. After wandering by stages he reached Savatthi, and there he lived, near Savatthi, in Jeta’s Grove, Anathapindika’s monastery.
Now at that time a large crowd of people, loud & noisy, had gathered at the gates to King Pasenadi Kosala’s inner palace, [calling out,] “There is a bandit in your realm, sire, named Angulimala: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. The king must stamp him out!”
Then King Pasenadi Kosala, with a cavalry of roughly 500 horsemen, drove out of Savatthi and entered the monastery. Driving as far as the ground was passable for chariots, he got down from his chariot and went on foot to the Blessed One. On arrival, having bowed down, he sat to one side. As he was sitting there, the Blessed One said to him, “What is it, great king? Has King Seniya Bimbisara of Magadha provoked you, or have the Licchavis of Vesali or some other hostile king?”
“No, lord. King Seniya Bimbisara of Magadha hasn’t provoked me, nor have the Licchavis of Vesali, nor has some other hostile king. There is a bandit in my realm, lord, named Angulimala: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. I am going to stamp him out.” [1]
“Great king, suppose you were to see Angulimala with his hair & beard shaved off, wearing the ochre robe, having gone forth from the home life into homelessness, refraining from killing living beings, refraining from taking what is not given, refraining from telling lies, living the holy life on one meal a day, virtuous & of fine character: what would you do to him?”
“We would bow down to him, lord, or rise up to greet him, or offer him a seat, or offer him robes, almsfood, lodgings, or medicinal requisites for curing illness; or we would arrange a lawful guard, protection, & defense. But how could there be such virtue & restraint in an unvirtuous, evil character?”
Now at that time Ven. Angulimala was sitting not far from the Blessed One. So the Blessed One, pointing with his right arm, said to King Pasenadi Kosala, “That, great king, is Angulimala.” Then King Pasenadi Kosala was frightened, terrified, his hair standing on end. So the Blessed One, sensing the king’s fear & hair-raising awe, said to him, “Don’t be afraid, great king. Don’t be afraid. He poses no danger to you.”
Then the king’s fear, his terror, his hair-standing-on-end subsided. He went over to Ven. Angulimala and said, “Are you really Angulimala, lord?”
“Yes, great king.”
“What is your father’s clan? What is your mother’s clan?”
“My father is a Gagga, great king, and my mother a Mantani.”
“Then may Master Gagga Mantaniputta delight [in staying here]. I will be responsible for your robes, almsfood, lodgings, & medicinal requisites for curing illness.”
Now it so happened that at that time Ven. Angulimala was a wilderness-dweller, an alms-goer, wearing one set of the triple robe made of cast-off cloth. So he said to King Pasenadi Kosala, “Enough, great king. My triple robe is complete.”
So King Pasenadi Kosala went to the Blessed One and on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One, “It’s amazing, lord. It’s astounding, how the Blessed One has tamed the untamed, pacified the unpeaceful, and brought to Unbinding those who were not unbound. For what we could not tame even with blunt or bladed weapons, the Blessed One has tamed without blunt or bladed weapons. Now, lord, we must go. Many are our duties, many our responsibilities.”
“Then do, great king, what you think it is now time to do.”
Then King Pasenadi Kosala got up from his seat, bowed down to the Blessed One and — keeping him to his right — departed.
Then Ven. Angulimala, early in the morning, having put on his robes and carrying his outer robe & bowl, went into Savatthi for alms. As he was going from house to house for alms, he saw a woman suffering a breech birth. On seeing her, the thought occurred to him: “How tormented are living beings! How tormented are living beings!” Then, having wandered for alms in Savatthi and returning from his alms round after his meal, he went to the Blessed One. On arrival, having bowed down to him, he sat to one side. As he was sitting there he said to the Blessed One, “Just now, lord, early in the morning, having put on my robes and carrying my outer robe & bowl, I went into Savatthi for alms. As I was going from house to house for alms, I saw a woman suffering a breech birth. On seeing her, the thought occurred to me: ‘How tormented are living beings! How tormented are living beings!’”
“In that case, Angulimala, go to that woman and on arrival say to her, ‘Sister, since I was born I do not recall intentionally killing a living being. Through this truth may there be wellbeing for you, wellbeing for your fetus.’”
“But, lord, wouldn’t that be a lie for me? For I have intentionally killed many living beings.”
“Then in that case, Angulimala, go to that woman and on arrival say to her, ‘Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this truth may there be wellbeing for you, wellbeing for your fetus.’”[2]
Responding, “As you say, lord,” to the Blessed One, Angulimala went to that woman and on arrival said to her, “Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this may there be wellbeing for you, wellbeing for your fetus.” And there was wellbeing for the woman, wellbeing for her fetus.
Then Ven. Angulimala, dwelling alone, secluded, heedful, ardent, & resolute, 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. Angulimala became another one of the arahants.
Then Ven. Angulimala, early in the morning, having put on his robes and carrying his outer robe & bowl, went into Savatthi for alms. Now at that time a clod thrown by one person hit Ven. Angulimala on the body, a stone thrown by another person hit him on the body, and a potsherd thrown by still another person hit him on the body. So Ven. Angulimala — his head broken open and dripping with blood, his bowl broken, and his outer robe ripped to shreds — went to the Blessed One. The Blessed One saw him coming from afar and on seeing him said to him: “Bear with it, brahman! Bear with it! The fruit of the kamma that would have burned you in hell for many years, many hundreds of years, many thousands of years, you are now experiencing in the here-&-now!” [3]
Then Ven. Angulimala, having gone alone into seclusion, experienced the bliss of release. At that time he exclaimed:
Who once was heedless,[4]
but later is not,
brightens the world
like the moon set free from a cloud.
His evil-done deed[5]
is replaced with skillfulness:
he brightens the world
like the moon set free from a cloud.
Whatever young monk
devotes himself
to the Buddha’s bidding:
he brightens the world
like the moon set free from a cloud.
May even my enemies
hear talk of the Dhamma.
May even my enemies
devote themselves
to the Buddha’s bidding.
May even my enemies
associate with those people
who — peaceful, good —
get others to accept the Dhamma.
May even my enemies
hear the Dhamma time & again
from those who advise endurance,
forbearance,
who praise non-opposition,
and may they follow it.
For surely he wouldn’t harm me,
or anyone else;
he would attain the foremost peace,
would protect the feeble & firm.
Irrigators guide the water.[6]
Fletchers shape the arrow shaft.
Carpenters shape the wood.
The wise control
themselves.
Some tame with a blunt stick,
with hooks, & with whips
But without blunt or bladed weapons
I was tamed by the one who is Such.
“Doer of No Harm” is my name,
but I used to be a doer of harm.
Today I am true to my name,
for I harm no one at all.
A bandit
I used to be,
renowned as Angulimala.
Swept along by a great flood,
I went to the Buddha as refuge.
Bloody-handed
I used to be,
renowned as Angulimala.
See my going for refuge!
Uprooted is [craving],
the guide to becoming.
Having done the type of kamma
that would lead to many
bad destinations,
touched by the fruit of [that] kamma,
unindebted, I eat my food. [7]
They’re addicted to heedlessness[8]
— dullards, fools —
while one who is wise
cherishes heedfulness
as his highest wealth.
Don’t give way to heedlessness[9]
or to intimacy
with sensual delight —
for a heedful person,
absorbed in jhana,
attains an abundant bliss.
This[10] has come well & not gone away,
it was not badly thought through for me.
From among well-analyzed qualities,
I have obtained
the best.
This has come well & not gone away,
it was not badly thought through for me.
The three knowledges
have been attained;
the Buddha’s bidding,
done.
Notes
1.
The PTS reading here, followed in The Middle Length Sayings and The Middle Length Discourses of the Buddha — “I will not stamp him out” — is surely a mistake. I follow the Thai reading on this passage, even though it is somewhat ungrammatical. There are passages in MN 90 where King Pasenadi’s sentences don’t quite parse, and perhaps this is another example of his brusque language.
2.
This blessing is often chanted at house blessings in Theravada countries.
3.
This incident illustrates the kammic principle stated in AN 3.99.
4.
This verse = Dhp 172.
5.
This verse = Dhp 173.
6.
This verse = Dhp 80.
7.
This verse is another illustration of the principle stated in AN 3.99.
8.
This verse = Dhp 26.
9.
This verse = Dhp 27.
10.
“This” apparently refers to the abundant bliss mentioned in the previous verse.
See also: Thag 16.8
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal Bliss
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The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,FOUR HOLY TRUTHS,EIGHTFOLD PATH,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,LOTUS POSTURE,SAMADHI,CHAN SCHOOL,FOUR JHANAS,FOUR FORMLESS REALMS V. 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,andanatomy
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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Andanatomy
POLITICS IS SACRED with GOOD GOVERNANCE
159 LESSON 05 02 2011 Kalama Sutta To the Kalamas FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
through
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
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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.
Course Programs:
LESSON 159
Thai III.66
Kalama Sutta: To the Kalamas
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Soma
Translator’s note: Although this discourse is often cited as the Buddha’s carte blanche for following one’s own sense of right and wrong, it actually says something much more rigorous than that. Traditions are not to be followed simply because they are traditions. Reports (such as historical accounts or news) are not to be followed simply because the source seems reliable. One’s own preferences are not to be followed simply because they seem logical or resonate with one’s feelings. Instead, any view or belief must be tested by the results it yields when put into practice; and — to guard against the possibility of any bias or limitations in one’s understanding of those results — they must further be checked against the experience of people who are wise. The ability to question and test one’s beliefs in an appropriate way is called appropriate attention. The ability to recognize and choose wise people as mentors is called having admirable friends. According to Iti 16-17, these are, respectively, the most important internal and external factors for attaining the goal of the practice. For further thoughts on how to test a belief in practice, see MN 61,MN 95, AN 7.79, and AN 8.53. For thoughts on how to judge whether another person is wise, see MN 110, AN 4.192, and AN 8.54.
I have heard that on one occasion the Blessed One, on a wandering tour among theKosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, “Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”
So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.
As they sat there, the Kalamas of Kesaputta said to the Blessed One, “Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?”
“Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering’ — then you should abandon them.
“What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?”
“For harm, lord.”
“And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.”
“Yes, lord.”
“Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?”
“For harm, lord.”
“And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.”
“Yes, lord.”
“Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?”
“For harm, lord.”
“And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.”
“Yes, lord.”
“So what do you think, Kalamas: Are these qualities skillful or unskillful?”
“Unskillful, lord.”
“Blameworthy or blameless?”
“Blameworthy, lord.”
“Criticized by the wise or praised by the wise?”
“Criticized by the wise, lord.”
“When adopted & carried out, do they lead to harm & to suffering, or not?”
“When adopted & carried out, they lead to harm & to suffering. That is how it appears to us.”
“So, as I said, Kalamas: ‘Don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, “This contemplative is our teacher.” When you know for yourselves that, “These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering” — then you should abandon them.’ Thus was it said. And in reference to this was it said.
“Now, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them.
“What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?”
“For welfare, lord.”
“And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.”
“Yes, lord.”
“What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?”
“For welfare, lord.”
“And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.”
“Yes, lord.”
“What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?”
“For welfare, lord.”
“And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.”
“Yes, lord.”
“So what do you think, Kalamas: Are these qualities skillful or unskillful?”
“Skillful, lord.”
“Blameworthy or blameless?”
“Blameless, lord.”
“Criticized by the wise or praised by the wise?”
“Praised by the wise, lord.”
“When adopted & carried out, do they lead to welfare & to happiness, or not?”
“When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us.”
“So, as I said, Kalamas: ‘Don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, “This contemplative is our teacher.” When you know for yourselves that, “These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness” — then you should enter & remain in them.’ Thus was it said. And in reference to this was it said.
“Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
“He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
“He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.
“He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.
“Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
“‘If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.’ This is the first assurance he acquires.
“‘But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.’ This is the second assurance he acquires.
“‘If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?’ This is the third assurance he acquires.
“‘But if no evil is done through acting, then I can assume myself pure in both respects.’ This is the fourth assurance he acquires.
“One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.”
“So it is, Blessed One. So it is, O One Well-gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
“‘If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.’ This is the first assurance he acquires.
“‘But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.’ This is the second assurance he acquires.
“‘If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?’ This is the third assurance he acquires.
“‘But if no evil is done through acting, then I can assume myself pure in both ways.’ This is the fourth assurance he acquires.
“One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.
“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. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life.”
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,FOUR HOLY TRUTHS,EIGHTFOLD PATH,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,LOTUS POSTURE,SAMADHI,CHAN SCHOOL,FOUR JHANAS,FOUR FORMLESS REALMS V. 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,andanatomy
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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Andanatomy
POLITICS IS SACRED with GOOD GOVERNANCE
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
Behaviour of opposition parties specially that of SP members during Hon’ble Governor’s Address is open violation of Parliamentary decorum and traditions— Hon’ble Chief Minister ji
Samajwadi Party’s demand to release of Raja Bhaiyya indicated that it is now ‘Raja Bhaiyya Goonda Party’
People will give befitting reply to opposition parties talking about poor law and order of the State
Lucknow : 04 February 2011
The Hon’ble Chief Minister of Uttar Pradesh and the National
President of Bahujan Samaj Party Ms. Mayawati Ji said that the behaviour of opposition parties, specially that of the members of the Samajwadi Party, during the address of the Hon’ble Governor on the opening day of the Budget Session of the State Vidhan Sabha, was totally against the Parliamentary decorum and traditions. She said that she herself and her party severely criticises the behaviour of SP and other opposition partiesduring the Joint Session.
Talking to media persons in her Vidhan Bhawan office here today, the Hon’ble Chief Minister ji said that the way the SP members were showing placards for the release of Raja Bhaiyya, indicated that Samajwadi party had now become ‘Raja Bhaiyya Goonda Party’. She said that during the SP regime it always protected the criminals and its relationship with criminal elements were known to one and all. She said that the people had not forgotten the black phase of SP rule, when the criminals, mafia and goondas ridiculed law and derided constitutional institutions and democracy under the government protection. She said that it is this mentality of the SP that they were clamouring for the release of an accused like Raja Bhaiyya. She said that several criminal cases were registered against him, still the SP people were demanding his release and creating hurdle in the smooth functioning of Vidhan Sabha. She said that during the 2007 VidhanSabha elections, the people had dumped this party as they were fed up with the criminal activities and criminals of this party. This party had not mended its ways even today, she pointed out.
The Hon’ble Chief Minister ji said that the opposition parties, who
were making a hue and cry on the atrocities on women, should look at their own activities. She said that if we focus on the data, then it could be noticed that there was a fall in the crimes against women in the State. She said that on the basis of the crimes against women on a sample of one lakh, U.P. stood at 20th place all over the country. She said that during regime of every party crime against women took place, but these parties always tried to cover them up.
The Hon’ble Chief Minister ji said that Kareli Madarasa rape case took place in Allahabad during earlier SP Government’s regime in which persons of Samajwadi party were involved. She said that people still remembered the Kavita murder case of Meerut during SP Government, in which several names of SP Ministers came to light. She said that murder of BJP leader Mr. Laxmi Narayan and Mr. Mani Tripathi had been executed by SP Minister. During the regime of earlier SP Government an engineer belonging to Scheduled caste was murdered cruelly by hanging on the tree
in Azamgarh district. The Hon’ble Chief Minister ji said that the Congress had no right to shed tears over the cases of harassment against women. She said that harassment of Phulan Devi belonging to backward caste took place during Congress rule. If stringent action had been taken against the criminals related to the crime, then Phulan Devi would not have taken arms and several women could have been saved from becoming widow. She said these opposition parties’ leaders, who talk about crimes against women in Uttar Pradesh do not see the criminal cases against women in Delhi and Haryana ruled by Congress Party. The criminals involved in the crimes against women are roaming freely in these States, she added.
The Hon’ble Chief Minister ji said that her party government had not hesitated in taking stringent steps, wherever it found the cases of crime against women in Uttar Pradesh. She said that BSP is the only party which had sent the party Ministers, MPs and MLAs behind the bars on their involvement in crime against women and breaking of law. She said that no example of such type of action was found during the regime of oppositionparties’ government. She said that the people would themselves give reply to the opposition parties, who talk against BSP party government for poor law and order situation. She said that law and order of the State is good and people of the State are very much satisfied with it.
According to National Crime Record Bureau’s (NCRB) report crimes against SC/ST people have come down in U.P. considerably if compared to other States Disposal per cent of investigation in U.P. stood at 94.8 per cent, while it is 74.1 per cent in all 35 States/Union territories
Lucknow : 03 February 2011
A Spokesman of the State Government said that according to the
‘Crime in India’ report published by National Crime Record Bureau
(NCRB), Ministry of Home, Government of India, the crimes against the people of SC/ST in Uttar Pradesh had come down. According to the ‘Crime in India-2009′ data issued by NCRB, the rate of crimes against SC in Uttar Pradesh stood at 3.8, while the same was 7.5 in Rajasthan, 4.2 Orissa, 4.3 in Madhya Pradesh, 4.0 in Bihar and 5.4 in Andhra Pradesh.
The Spokesman said that the State Government had taken tough
steps to effectively check harassment of SC/ST people. The Uttar Pradesh police ensured 94.8 per cent disposal of investigations in the crimes related with the harassment of these sections, while the same stood at 74.1 per cent in all the 35 States/Union territories of the country. The charge sheet per cent stood at 85.5 per cent in the disposed of investigations.
The Spokesman said that special courts had been set up in 40
districts of the States to ensure effective action in the cases related with the people of these categories and to ensure that they got justice as well.
For the quick disposal of pending cases related with SC/ST, the 71 fast track courts of different districts of the State had also been authorised to dispose of the same at the earliest. Therefore, the districts had special courts as well as fast track courts.
The spokesman said that the State Government had appointed
special public prosecutors from prosecutor cadre to plead effectively in the courts for the cases under SC/ST (Prevention of Atrocity) Act 1989. Besides, the State Government had not withdrawn any SC/ST under trial case, while 3 and 5 cases were withdrawn in 2009 in Karnataka and Maharashtra respectively.
The spokesman said that as many as 3217 cases of proved convicts pertaining to the crimes against SC/ST members were in Uttar Pradesh, while such type of cases were only 5934 in the entire country. In this way, the percentage of the cases having punishment in Uttar Pradesh is 54.2 percent out of the country and the rate of punishment remained 52.6, while average rate of proved convicts was only 29.6 in the country.
The spokesman said that the State Government had issued
Government order in July 2009 regarding spot inspection by the senior police officer in the cases of harassment of SC/ST and to send the report to headquarters. The divisional officers had been directed to visit the place of incident and to send the information regarding action taken to headquarters and the arrangement for providing sanctioned relief amount to the victim had been made. Effective implementation of this G.O. was being ensured, he added.
The spokesman said that keeping in view the sensitive nature of the crime against SC/ST, quick registration, time-bound investigation and effective pleading was being ensured, owing to which crimes against SC/ST people in Uttar Pradesh had decreased.
Vidhan Sabha Speaker seeks cooperation of leaders of all political parties in peaceful running of House
Chief Minister and Leaders of opposition parties assure Speaker Vidhan Sabha of full cooperation
Lucknow : February 03, 2011
The Speaker of the Vidhan Sabha Mr. Sukhdev Rajbhar sought
the cooperation of leaders of all the political parties in the smooth and peaceful running of the House. At a meeting held at Vidhan Bhawan here today, he requested leaders of the political parties to cooperate in running the House according to the parliamentary traditions.
The Hon’ble Chief Minister and leader of the House Ms. Mayawati
ji, on behalf of the ruling party, assured the Vidhan Sabha Speaker of that her party would extend all cooperation in running the House smoothly. She said that the Hon’ble Governor would also address the Joint Session of the House, through which details of the decisions taken in favour of the people of the State by the State Government and its achievements would be presented. She said that the U.P.
Government would also present budget for the financial year 2011-12 in the House and owing to it this session has special importance. She expressed the hope that the opposition would cooperate in the smooth functioning of the House.
The Samajwadi Party leader Mr. Ambika Chaudhary, BJP leader
Mr. Om Prakash Singh, Congress leader Mr. Pramod Tiwari and R.L.D. leader Mr. Kokab Hameed assured of full cooperation in peaceful running of the House on behalf of their respective parties to the Vidhan Sabha Speaker.
The Parliamentary Affairs Minister Mr. Lal Ji Verma and
Cooperative Minister Mr. Babu Singh Kushwaha were present on theoccasion.
*******
VOICE OF SARVAJAN HONEYLEAKS
Black money list revealed
After two years of debates and controversies the list of eighteen Indians who have stashed ‘black money’ in the LGT bank of Liechtenstein is out.
The list which was officially handed over to the Indian Government on March 18, 2009 includes 12 trusts and 26 beneficiaries.
The list that Germany shared with India had 12 trusts out of which four belong to Indians. The beneficiaries are
1. Manoj Dhupelia
2. Rupal Dhupelia
3. Mohan Dhupelia
4. Hasmukh Gandhi
5. Chintan Gandhi
6. Dilip Mehta
7. Arun Mehta
8. Arun Kochar
9. Gunwanti Mehta
10. Rajnikant Mehta
11. Prabodh Mehta
12. Ashok Jaipuria
13. Raj Foundation
14. Urvashi Foundation
15. Ambrunova Trust
According to CNN IBN, the amounts in the twelve accounts totals nearly to Rs 52 Crores.
The list has been leaked out of various media houses across the country. However, experts are of the view that this could be a plant – while the real account holders are some where out there.
MANJUNATH wrote:
Indians black money in Swiss bank is Rs.358,569,863,300,000(estimatedto be 1.4 trillion dollars). This money belongs to 2000 Indians who have kept there to evadefrom tax,. This money is enough for our India to become one of the most powerful developedcountry in the world for next 100 years.